A Hymn of Love for the Church of God.

A song of degrees of David, expressing the sacred joy of the faithful in being able to participate in the services of the Temple and to feel the appeal of the capital city, this psalm being particularly appropriate for a festival journey.

v. 1. I was glad when they said unto me, Let us go into the house of the Lord. The psalmist expresses his joy over the invitation to join the festal train; he now remembers the happiness that filled his heart when he was asked to be one of those making up a caravan of pilgrims to Jerusalem.

v. 2. Our feet shall stand within thy gates, O Jerusalem, or, “Our feet stood still in thy gates,” rooted to the spot for some minutes with astonishment at the glorious beauty of Jerusalem which was presented to their eyes.

v. 3. Jerusalem is builded as a city that is compact together, built up without gaps and unsightly open spaces, one house next to the other, presenting a solid community,

v. 4. whither the tribes go up, the tribes of the Lord, the faithful members of all Israel being required to journey to Jerusalem three times a year, for the great festivals, unto the testimony of Israel, that is, according to the rule and ordinance of God, to give thanks unto the name of the Lord, for that was the chief function of the congregation and all its members at the festival seasons.

v. 5. For there are set thrones of judgment, the thrones of the house of David; for Jerusalem was not only the seat of the Sanctuary of Israel, but also the capital city of the nation, where the highest government officials resided, where, above all, the administration of justice was the original and chief duty of the monarch in times of peace. The psalmist, having thus painted a picture of Jerusalem, the capital, which also contained the Sanctuary of the nation, is constrained to send up a prayer for its continued well-being.

v. 6. Pray for the peace of Jerusalem, as a city of peace, welfare, prosperity, and happiness; they shall prosper that love thee, their welfare being involved in that of their capital city.

v. 7. Peace be within thy walls, both externally and inwardly, and prosperity within thy palaces, the blessing of Jehovah resting upon all inhabitants.

v. 8. For my brethren and companions’ sakes, with whom he includes himself by virtue of the communion of saints, the fellowship obtaining between all believers, I will now say, Peace be within thee, for the welfare and prosperity of the Church is that of all its members.

v. 9. Because of the house of the Lord, our God, the Temple, or Tabernacle, as the center of Israel’s worship, the symbol of the true religion over against those without, I will seek thy good, for the welfare of the Jewish Church was largely dependent upon the safety and prosperity of the city of the Sanctuary. Even so the spiritual welfare and happiness of all believers is bound up with the fortunes of the Church, for which reason this special petition for peace is included in the General Prayer read in many of our churches every Sunday.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

THE “title” assigns this psalm to David; and there seems to be no sufficient reason why his authorship should not be accepted. The description of Jerusalem exactly suits his day (Psa 122:3-7). The “thrones of judgment, thrones of the house of David” (Psa 122:5) would be his own throne and that of his son Solomon, whom he associated. The “house of the Lord” (Psa 122:1) would be the tabernacle which David set up (2Sa 6:17). The “tribes of the Lord,” which were all united under David (2Sa 5:5), probably began to “go up” to Jerusalem as soon as David removed the ark thither. The strong love for Jerusalem and for the Lord’s house, which animates the writer, is also very characteristic of David.

Psa 122:1

I was glad when they said unto us, Let us go into the house of the Lord (comp. Psa 5:7; Psa 28:2; Psa 138:2).

Psa 122:2

Our feet shall stand; rather, stand, or are standing. The pilgrim-band has entered the city, and is on its way to God’s house. Within thy gates, O Jerusalem. Jerusalem has its “walls” (Psa 122:7) and its “gates” set up, which suits the time of David, not that of Ezra or Zerubbabel.

Psa 122:3

Jerusalem is builded as a city that is compact together; rather, Jerusalem that art builded. The primary reference is probably to the compact shape and look of the ancient city, which, as Josephus says, was “one and entire,” with no straggling suburbs, shut in on the north by a wall, and on the three other sides both by walls and by deep, rocky valleys. But the material “compactness” was perhaps taken to symbolize the close internal union of the inhabitants one with another, whereby they were all knit together into one Church and people.

Psa 122:4

Whither the tribes go up, the tribes of the Lord. This points to a time before the dispersion of “the tribes,” which rendered such regular “going up” impossible. Unto the testimony of Israel; rather, as a testimony unto Israela witness to the whole nation that all Israelites had covenant privileges at Jerusalem. To give thanks unto the Name of the Lord. The three great feasts whereto Israel was bound to “go up” were all of them seasons of thanksgiving.

Psa 122:5

For there are set thrones of judgment, the thrones of the house of David. Jerusalem was the civil, no less than the religious, center. There David judged controversies, and Absalom when he usurped the throne, and Solomon when David associated him. But the plural may be “a plural of dignity.”

Psa 122:6

Pray for the peace of Jerusalem. Let all true Israelites “pray for the peace of Jerusalem,” i.e. for her tranquility and for her prosperity. They shall prosper that love thee. A covert threat, as well as a promise. “Such as love Jerusalem, and pray for her peace, shall prosper; such as do not love her shall lack prosperity.”

Psa 122:7

Peace be within thy walls, and prosperity within thy palaces. The prayer, which he would have others offer, the psalmist now offers himself. The prayer embraces, first, the whole community; then, especially those who have the direction and government of it.

Psa 122:8

For my brethren and companions’ sakes, I will now say, Peace be within thee. The inhabitants of Jerusalem are the writer’s “brethren and companions.” He is not a mere pilgrim on a visit to the holy city.

Psa 122:9

Because of the house of the Lord our God I will seek thy good. The tabernacle set up by David in Jerusalem is called “the house of the Lord” in Psa 5:7; Psa 27:4; Psa 52:8; and Psa 55:14. God “dwelt there,” as he dwelt in the tabernacle of Moses in the wilderness (Exo 40:34, Exo 40:35) and in the temple of Solomon subsequently (2Ch 5:13, 2Ch 5:14). The good of Jerusalem was to be sought for two reasons:

(1) because God’s people were there; and

(2) because God’s house was there (see Calvin, ad loc.).

HOMILETICS

Psa 122:1-9

The house of God and the Church of Jesus Christ.

The “house of God” (Psa 122:1 and Psa 122:9) may stand for the Christian sanctuary, and the “Jerusalem,” of which this psalm is full, may stand for the Church of Jesus Christ. Thus regarded, we have

I. THE HOUSE OF GOD.

1. The Divine Presence. God’s house is the place where he dwells; where, in the fullest sense, he is. And though the Omnipresent cannot be said to be in one place more truly than in another, yet is there a sense in which he is especially present in his own “house.”

(1) Going there expressly to meet and to worship him, we are more conscious of his nearness to us than we are elsewhere.

(2) He will and he does manifest himself in his revealing truth and in his gracious influences as he does not elsewhere.

2. United worship. “Let us go into the house of the Lord.” It is not enough for a man to say that he can pray and sing and read at home. Nothing will compensate for united worship. There is a fervor in prayer, and a heartiness in praise when many souls are outpoured in the one, and many voices are united in the other, which solitary worship does not know; there is an influence in uttered truth, spoken in the sympathetic hearing of a hundred hearts, which no book can communicate in the silent chamber. There is a sacred joy which gladdens the pure heart (Psa 122:1) in the anticipation and in the act of public worship, of which it is a serious mistake to deprive ourselves.

3. The duty of encouragement. “Let us go;” “Let him that heareth say, Come” Those who are not able to enforce Divine claims or human obligations can graciously and effectually invite their neighbors to go where these great spiritual realities will be enforced by others. Andrew rendered his brother Simon, and the Church of Christ, an invaluable service when “he brought him to Jesus ‘ to hear his word and to become his disciple.

II. THE CHURCH OF JESUS CHRIST. Jerusalem was “the city of God.” The “New Jerusalem” will be composed of the glorified spirits of men of every age and from every land. The spiritual Jerusalem today is the multitude of unrecognized men, but beloved of Christ, that, under every sky, are loving and serving him.

1. We must not be satisfied till we have been enrolled in this company; till we can say, “Our feet are standing within thy walls.”

2. To belong to this Church is our most sacred duty; it was “a testimony” or ordinance “in Israel” to go up to Jerusalem (Psa 122:4). It is the clear, decisive will of Christand that is our “testimony“ that constitutes our obligationthat we should become members of his Church on earth.

3. The strength of the Church is in the close association of its members; it must be compact together (Psa 122:3); its forces not scattered, dissipated, lost, but united, well-ordered for defense and for aggression. Where there is unity of spirit, aim, and action, there is strength to withstand and to achieve.

4. A wise regard for our own welfare and a true concern for others’ good will make us love and serve the Church of Christ.

(1) They will prosper that love it (Psa 122:6). Association with Christ and with his people is, if not a guarantee, a strong assurance of present and temporal well-being; sufficiency, if not wealth; all that is needful, if not all that is pleasant.

(2) As we love our brethren and our companions, we shall wish well to the Church; for as its holy influences extend and reach their hearts, and cover their lives, they also will be shielded from evil and enriched with good.

5. Christ calls for believing prayer and faithful labor. Pray for the peace, and for the prosperity, of Jerusalem (Psa 122:6, Psa 122:7). It is a poor thing to pray for it if we do not strive for it, if we do not contribute to it. “I will seek thy good;” and it is a very imperfect method of seeking good if we do not bring our personal contribution to it. To do that for the peace and prosperity of the Church, we must command ourselves, be gracious and genial in word as well as in spirit, take our part in earnest work, labor till the Master himself takes the weapon from our hands.

HOMILIES BY S. CONWAY

Psa 122:1-9

Jerusalem a type of the Church.

That which is said or implied here of Jerusalem is appropriate in a symbolic sense to the New Jerusalem, the Church of the living God.

I. FOR THE CHURCH IS AS A CITY.

1. Built. The result of thought and toil and care.

2. As Jerusalem, a captured city. It was once the home of all heathen abomination, but by David it was won for God. So the Church is a captured city, a trophy of God’s omnipotent grace.

3. Has walls and bulwarks. Jerusalem had (Psa 122:7). So the Church (Isa 26:1). The Spirit, the Word, and the work of God in human hearts, these are her defenses.

4. And palaces. There were many of these in Jerusalem. The palaces of the Church are those spiritual privileges which those who are high in the favor of God are permitted to enjoy.

II. HER PEOPLE. Those who love God’s worship, who love to be asked to go to the house of the Lord, and also to ask others. These are they in whom the Spirit of God dwells, and who are the people of the city of God.

III. SHE IS CHARACTERIZED BY UNITY, ORDER, STRENGTH. (Psa 122:3, “compact together.”) For Jerusalem this was inevitably so by reason of the site on which she stood, which allowed no room for indefinite enlargement (see Exposition; and Stanley’s ‘Sinai and Palestine’). And so when the Church of God has attained to its perker form, the divisions and discords, the disorder and consequent weakness, which too much characterize the Church now, shall all have disappeared. And even now there are Christian Churches which, by reason of their peace and unity and order, are strongare as a city compact together.

IV. SHE IS THE CENTER OF UNITY FOR OTHERS. (Psa 122:4.) Jerusalem and the temple were, in Israel’s best days, the rallying-point of all her tribes. The strength which this gave them excited the jealousy of Jeroboam, and caused him to set up the rival worship of Samaria. And to-day the Church is the real bond of nations, and is becoming increasingly so.

V. THIS UNITY OF THOSE WHO GATHER TO HER IS A WITNESS FOR GOD, AND RENDERS HIM PRAISE. The gathering of the tribes of the Lord (Psa 122:4) at the great annual festivals bore testimony to all men that Israel was the covenant people of God, and that they rejoiced therein; thus they rendered praise to the Name of the Lord. And the united companies of believers bear a like testimony and render like praise.

VI. JUDGMENT JUST AND RIGHTEOUS GOES FORTH FROM HER. (Psa 122:5.) From the judgment-thrones of the princes of the royal house went forth the decisions which the people obeyed in all matters on which judgment had been given. So today, from the real Church of God goes forth that law which hinds or looses the consciences of men. This is “the power of the keys” which Christ has given to his Church. What she says today all peoples will sooner or later accept as right and true. They may resist, but ere long they will yield. God wills it so.

VII. SHE IS TO BE DEVOTEDLY LOVED AND PRAYED FOR. (Psa 122:6-9.) For God the Lord dwells within her (Psa 122:9). All her excellence, authority, and strength are because of this, and only this. Do our feet stand within her gates?S.C.

Psa 122:1

Glad to go to the house of the Lord.

The feeling expressed here is noteworthy, to say the least of it; for

I. SUCH GLADNESS IS RARE. The proof of that is seen in the multitudes that never go at all. And of those who do, how many go as seldom as possible!an hour and a half a week is considered ample for church-going. And of those who are more regular and frequent, can it be said that they are glad to go? Is it not the sense of duty, the necessity of upholding a religious reputation, desire to please friends, force of habit, wish to set good example, fear of a condemning conscience, or some other motive such as these? But how seldom is there much gladness about it, except when it is all over! What a contrast to the exuberant delight which is evident throughout this psalm! We often sing it, but how often do we mean it?

II. BUT RIGHT. Ought we not to be “glad when,” etc.? Surely yes. For:

1. It is “Divine service.” But how should we like s child of ours to grudge rendering us service, to get out of it whenever he could, and, when he could not, to render it in as half-hearted a way as possible? But this is just how we treat God in this service which he enjoins upon us.

2. And it is God‘s chosen place of meeting with us. Ought we to be loath to meet him, or to avoid such meeting whenever we can find any sort of excuse to do so? We do not so deal with earthly parents or benefactors.

3. And it is tire place where he blesses those who come. Mere gratitude should make us glad to “go into the house,” etc.

III. AND MOST REASONABLE. What led the psalmist to thus feel and speak? He does so oftentimes.

1. The remembrance of the revelations of God he had received there. (Cf. Psa 63:3, “To see thy power and thy glory, so as,” etc.) His soul had been filled with holy rapture and joy in God.

2. The confident expectation of similar blessing. He went desiring God, which is ever the condition of blessing from God.

3. His whole spiritual life had been so quickened and strengthened there. There the chains of sin had fallen off, the burden of guilt removed, the sorrows of his life soothed, and he had been filled with the Spirit of God.

4. The worship itself was beautiful, and the throng of worshippers, and all the associations and memories of the place, enhanced the joy of worship.

5. And like reasons are in force still. The age, place, forms, are all different; but the spiritual realities which the psalmist knew, the true worshipper knows still. He too has met with God, and God with him, as the holy Word has been preached, the fervent prayer offered, the hymn of praise sung, and the holy bread and wine of the Communion partaken of. Often and often has it been the ante-chamber of heaven.

IV. AND RESULTFUL. They who are glad to join in worship, to whom it is a real delight, are a very favored people. And the results of their worship will be many.

1. For themselves. It is a witness of the reality of their faith and love and acceptance with God. It is full of inspiration; such glad worship will not evaporate in mere feeling, but will become embodied in holy word and deed and life. It gives them heaven before they get there, and it is a mighty means, through the Holy Spirit, of their sanctification.

2. For the Church: they are the conservators and the promoters of its best life.

3. For the world: they are witnesses for the love of God and the joy of his service.

4. For God: he is glorified in them.S.C.

HOMILIES BY R. TUCK

Psa 122:1

Joy in God’s service.

“I was glad,” etc. It is well agreed among Bible writers that this cannot be a psalm of David’s; it must belong to the time immediately before, or the time subsequent to, the Exile, but very different opinions are entertained concerning its immediate associations. Liddon says, “The pilgrim who composed the psalm would have belonged to one of the ten separated tribes, but he had remained, alter the general defection, true to the divinely ordered worship at Jerusalem, and this psalm may well have been composed on the occasion of his first visit. We observe in it his delight at the mere prospect of the journey; his ecstasy at finding himself, or at the very thought of finding himself, within the sacred gates; his wonder at the aspect of the city lying before him as he stood, probably, on the Mount of Olives; his sense of its past glories and of its present titles to honorthe thrones of David and of Solomon, the sacred temple. But there are presages of coming trouble in the air, and as the psalmist thinks of his brethren in the faith who live within its walls, and of the house of God, which was its prominent and its most precious feature, he offers a prayer for the peace of the holy city which has so large a place in his heart.” Perowne says, “The poet is living in the country. As the time of the feast draws near, his friends and neighbors come to him, inviting him to join them in their visit to Jerusalem. It is with this picture that he begins his psalm. He tells us how his heart filled with joy as they bade him come with them to the house of Jehovah.” We see the procession starting; we see beaming eyes and happy faces, and hear the music of gladness with which the pilgrims beguile the tediousness of the journey. The next verse transports us at once to the holy city itself. “Our feet have stood within thy gates;” the few words are enough. They have reached their journey’s end; they are in the city which they love. Then the poet tells us, first, the impression made upon his mind by her stateliness and her beauty; and next, how there comes crowding upon his memory the scenes of her earlier grandeur, the thought of all she had been as the gathering-place of the tribes of Jehovah, the royal seat of David and of his house. Filled with these thoughts, inspired by these memories, he bursts forth into hearty, fervent prayerthe prayer of one who loved his country as he loved his God, with no common devotionfor the welfare of that city so glorious in her past history, and with which all hopes for the future were so intimately bound up.” The “Four Friends” support the suggestion of Ewald, who thinks the psalm may be a blessing on a party of pilgrims, uttered by an old man returned from the Exile, himself unequal to the journey. “The departure of his friends reminds him of the alacrity with which he, too, had once obeyed a similar summons; his spirit is fired by sympathy with their enthusiasm, and he pours forth the praises of that city which from the earliest times had been recognized as the key-stone of the national unity, the civil and religious metropolis of the tribes.” We fix attention on the personal pleasure in the public worship of God which the psalmist expresses. For him the sacred duty had come to be a sacred joy. And we never worship with full acceptance until we have entered into a similar experience. The attitudes of worshippers towards worship may be compared and illustrated.

I. THERE IS COMPARATIVE NEGLECT, Presence at Divine service occasionally. Attendance interrupted on the slightest occasions. No evident heart in the service. A duty got through.

II. THERE IS COMPARATIVE INDIFFERENCE. There may be fair regularity of attendance, but the “heart divided.” The man there, but the heart elsewhere; so the service but a routine, instinct with no mental attention, and no pious feeling. For such Divine service is as though it had not been.

III. THERE IS COMPARATIVE INTEREST. That of the intellect and that of the aesthetic faculties, not that of the heart. Sermons may be intellectual treats, and services artistic gratifications, they are not what they should be unless the whole man is interested.

IV. THERE IS SPIRITUAL DELIGHT. But this must depend on the man’s being spiritually quickened, and on having his spiritual tastes cultured. Then he finds his supreme joy in God, and therefore in acts of worship that bring near the sense of God.R.T.

Psa 122:3

Religious attachment to places.

“One thing that would have struck a pilgrim to Jerusalem who should approach the city from its north-eastern side was its beauty. The stately buildings erected by Solomon on the south side of the temple areaSolomon’s own house of judgment, the house of the Forest of Lebanon, the palaces of the kings of Zion, the palaces of the princes of Judah around it, the circuit of the walls, above all, the temple, with its courts, with its burnished roof, with its lofty gates, with its tower, surrounded as all this was on three sides by deep ravines and olive-clad hills. Possibly the pilgrim had seen Damascus, straggling out amid the. beautiful oasis which surrounds it in the plain of the Abana; or he had seen Memphis, a long string of buildings, thickly populated, extending for some twelve or fourteen miles along the west bank of the Nile. Compared with these, Jerusalem had the compact beauty of a highland fortress, its buildings as seen from below standing out against the clear Syrian sky, and conveying an impression of grace and strength that would long linger in the memory” (Liddon). The attachment of Mohammedans to the sacred city of Mecca is well known, and almost every religion has its special center, and every god his shrine. The realistic presentation of a divinity in some image involves the localization of his worship to some place. An unfamiliar instance of special interest in sacred places was given by Professor Minas Tcheraz to the “World‘s Parliament.” Speaking of the Armenian Church, he said, “One result of the manifold persecutions has been to strengthen the attachment of the Armenians to the Church of St. Gregory the illuminator. Etchmiadzin has become a word of enchantment, graven in the soul of every Armenian. The Armenians of the mother country bow down with love before this sanctuary, which has already seen 1591 summers. And as regards those who have left their native land, if it is far from their eyes, it is not far from their hearts. A Persian monarch, Shah Abbas, had forcibly transported into his dominion fourteen thousand Armenian families. Like the captive Israelites at the remembrance of Jerusalem, these Armenians always sighed at the recollection of Etehmiadzin. In order to keep them in their new country, Shah Abbas conceived the project of destroying Etehmiadzin, of transporting the stones to Djoulfa (Ispahan), and there constructing a similar convent. He actually transported the central stone of the chief altar, the baptismal fonts, and other important pieces, but the emotion of the Armenians was so great that he was forced to give up his project of vandalism.” The sentiment of Christians in relation to the Holy Sepulcher may be compared with the sentiment of the Jews in relation to the holy city and temple. And a subject which may be suggested for consideration is the value and the peril of this association of religion with places and buildings.

I. THE VALUE OF THE ASSOCIATION OF RELIGION WITH PLACES. That value lies in the help which material things can be to the spiritual life of beings who have material forms. The wholly spiritual is at present unattainable by us. We are compelled to shape the spiritual in formal words, and to present the spiritual in material images. The sacraments are based on this value of sensible helps to spiritual feeling. And so historic and beautiful church-buildings cultivate reverence; familiar services nourish the spirit of worship; the church we have attended since childhood, or in which we have felt the power of Divine things, readily quickens emotion and renews faith. The hermit who retires even from hallowing associations, does but make new ones for himself, for none of us can afford to neglect the help that sacred places and things may be to us.

II. THE PERIL THAT MAY LIE IN THE ASSOCIATION OF RELIGION WITH PLACES. It is the peril that always lies in the connection of the material with the spiritual. The material is always trying to encroach. In exaggeration we see this in the ignorant heathen who thinks of his image as a god, instead of as a help to the apprehension of God. This subtle peril lies in services, sacred buildings, sacraments, and even formal doctrines. They become absorbing in themselves, not agencies of the spiritual.R.T.

Psa 122:3

The emblem of spiritual unity.

“Compact together.” Stanley thinks this term indicates the impression made on country visitors by the conformation of the ground on which the city of Jerusalem stood. “Those deep ravines which separate Jerusalem from the rocky plateau of which it forms a part, and acted as its natural defense, must also have determined its natural boundaries. The city, wherever else it spread, could never overleap the valley of the Kedron or of Hinnom. The expression of compactness was still more appropriate to the original city, it, as seems probable, the valley of Tyropoeon formed in earlier times a fosse within a fosse, shutting in Zion and Moriah into one compact mass, not more than half a mile in breadth.” This compactness is taken as a type of the higher national unity. The nation restored from the Captivity was regarded as a whole nation, the distinction between Judah and Israel being no longer recognized. The sigma of unity was the gathering from all the tribes of worshippers at the Jerusalem feasts. The crowds of worshippers pressed into the area of the temple seemed to be represented by the compactness of the city.

I. SPIRITUAL UNITY IS THE UNITY OF A COMMON LIFE. And the real sign of life is lore. Those multitudes of Jews in the temple had one common love, and so one common life. They loved Jerusalem, they loved the God who glorified Jerusalem by his presence. And so the Christian unity is the unity of a common life, whose sign is a common love to the Lord Jesus Christ. Every Christian will join in saying, “Grace be with all them who love cur Lord Jesus Christ in sincerity and in truth.”

II. SPIRITUAL UNITY IS THE UNITY OF A COMMON INTEREST. And that interest for Jews was the honor of Jehovah, the nation’s God; it is for Christians the honor of Jehovah-Jesus, the manifested God. How a common interest blends men together is seen in societies, clubs, conferences, etc. It is the secret of the unity of Churches.

III. SPIRITUAL UNITY IS THE HARMONY OF VARIED FORMS. Different-shaped hills made up the unity of Jerusalem. Different-colored flowers make up the unity of the garden. Different moods in worshippers make up the unity of a religious service. Different mental apprehensions of truth make up the unity of the Christian doctrine. Reunion of mere samenesses is not a pleasing thing either to God or man. We do not care for things cut to an exact pattern, or pressed into one mould. In variety lies charm; and variety is not only consistent with unity, it is a condition of unity if the unity is to go deeper than mere appearances. “That vast society in whose ample bosom the souls of Christian men from generation to generation find shelter and warmth and nourishment, is the reality of which the old Syrian city was a material type. This is the Jerusalem of the Christian Creed, ‘I believe in one holy Catholic and Apostolic Church.’ There may be controversies among Christians as to the exact extent and direction of its walls, just as there are controversies among antiquarians as to the extent and direction of the walls of its material prototype, but as to its place in the thoughts and affections of the true Christian man there should be no room for controversy. No other association of men can have such claims on the heart of a Christian as the Church of God.” “The true remedy for disappointment and sorrow on the score of shortcomings and differences within the sacred city is to be found in such prayers as we offer in our holiest service to the Divine Majesty, beseeching him to inspire continually the universal Church with the spirit of truth, unity, and concord.”R.T.

Psa 122:4

The mission of the great feasts.

“The pre-Mosaic festivals were pure nature-festivals. In the changes of the seasons, and of the phenomena of heaven, nature always displays a gracious adaptation to the needs of man, giving him special opportunities and intervals when he may rest for a considerable while from his ordinary toil, and devote himself unreservedly to higher thoughts.” The work of Moses in developing, and adapting to a purpose, these nature-festivals needs to be carefully studied. He gave them precisely historical and religious relations and suggestions. The “tribes of Israel” is a phrase belonging to the old times of Israel’s glory. (For the three assemblies, see Exo 23:17; Exo 34:23; Deu 16:16.) These annual pilgrimages are spoken of as the subject of a Divine testimony or precept to Israel. Without attempting to discuss elaborately the mission of these feasts, there are four things to which attention may be directed.

I. THEY WERE DESIGNED TO PRESERVE THE NATIONAL UNITY. It should be kept in mind that Israel was not so much a tribe as a set of tribes, and there was always the danger of jealousies producing divisions. The times of the judges reveal how easily the national life could be broken up. Something in which the unity of the nation could be publicly recognized was absolutely necessary. This something must be in the nature of a command from the central authority; and it must take a regular and systematic form. Compare pilgrimages to Mecca, and even the country fairs and national holidays, which have their distinctly national uses. Show the moral influence of such blendings of people from different parts of the country; and explain that the preservation of the unity of Israel as a nation bore direct relation to the testimony it made for Jehovah among the nations. Statesmen still make it their supreme aim to secure the essential unity of the composite sections that make up the nations they govern. Their mottoes always are, “United we conquer; divided we fall.” “Union is strength.” A constantly repeated united national act is an important help to preserving national unity.

II. THEY WERE DESIGNED TO PRESERVE THE RELIGIOUS UNITY. Unity is the key-note of the Jewish religion. It expresses the conception of God. “Hear, O Israel, the Lord our God is one Lord.” So unity must be the idea everywhere and in everything. The primary idea of the religion must get representation in every conceivable form. A multiplicity of conceptions of God is condemned. A variety of altars is regarded as distinctly mischievous. And even an extension of sacrifice and service beyond Jerusalem was not permissible. The whole nation was required to join in the most solemn acts of worshipthe Passover, Day of Atonement, etc. Subject to all kinds of disintegrating influences in their tribal associations, the nation was recalled to what may be termed its doctrinal and ecclesiastical unity three times a year. The formal religious unity so jealously preserved for the Jews should not be thought of as requiring our formal imitation. It was the outward and pictorial illustration of that spiritual unity which is the true religious unity, the family unity of those who have one Father.

III. THEY WERE DESIGNED TO CONSERVE THE GREAT NATIONAL TRUST. Israel, or the Abrahamic race, was called out from other nations to be the depositories of those primary truths concerning God which were imperiled by man’s being left to his self-development. “To them were committed the oracles of God,” which include the threefold conception of God as one, spiritual, holy; and only to be served by righteousness. This was the national trust; and it must be kept ever before the minds of the people. In the most solemn way they were reminded of it at the great feasts.

IV. THEY WERE DESIGNED TO SANCTIFY THE NATIONAL HOLIDAY–TIMES. The feasts of heathen religions are times of moral license, only suggested by the drunkenness and immorality of country fairs. Israel must realize that all life and relations are consecrated to God. They must see that the true relations and pleasures of life must be sanctified, must be kept within the holy restraints of religion. Their feast-times were their great holiday-times, and in them joy must blend with self-restraint, and freedom with purity.R.T.

Psa 122:5

The blending of the civil and religious.

This subject need not be treated controversially. All are agreed that a vital union of the civil and religious, of Church and State, is desirable, and even necessary. There may be differences of opinion as to the formal ways in which such union may be represented. If we look for its realization in the ancient Jewish nation, we must bear in mind that it was based on the theocratic notion. The unseen Jehovah was as truly the Head of the State as he was Head of the Church. Modern difficulty arises from the apparent necessity for making an ordinary human being at once the head of both State and Church. What was possible when men could look past all delegated authorities to one unseen, spiritual, and supreme Being, in whom absolute authority rested, may not be possible under modern conditions. We must fully recover the theocratic sentiment before we can safely blend the civil and religious. Jerusalem was first the civil metropolis before it became the “city of God.” It became the religious capital of the nation because it was already the civil capital (Deu 17:8, Deu 17:9). Israel, as the people of the revelation, was at once a civil society and a Churchthe two were not then essentially distinct, as has been and is the case in Christendom.

I. THE CIVIL AND RELIGIOUS ARE THE TWO SIDES OF MAN‘S RELATIONS. There is no conceivable antagonism between them ideally, whatever there may be actually. Man is a being who is set in relations with God and with his fellow-man. And one set of relations is as right and as necessary as the other. A man’s relations with God are the concern of religion. A man’s relations with his fellow-man are the business of civil governments. No man can meet his natural obligations by exaggerating the importance of either one of those relations and neglecting the other. No man can be truly religious and neglect his civil duties. And this the apostles clearly taught the early Christians.

II. THE CIVIL AND THE RELIGIOUS CAN BE HARMONIOUSLY BLENDED. They always have been in the most manly and most Christian man. They have been in the representative nation of Israel. They have been in the healthiest and best periods of modern nations. They can be when the sense of God dominates both.R.T.

Psa 122:6, Psa 122:7

Peace, prosperity, and prayer.

Emphatically a pilgrim-song, and by a poet who usually lived in the country. Describes the pleasure felt at invitation to join a party who were going up to one of the feasts. We have the joy and music of the journey; then the impressions on arrival, the first passionate delight of being in the holy citya city beautifully built, well compacted, adorned with palaces, and strongly fortified. Observe the intense feeling with which Jerusalem was regarded by Jews. Beautifully situated, it was the center of national and religious interest. Relics of the national feeling remain in the desire of modern Jews to die within its walls, and in the scenes at the “Place of Wailing.” Many of us can understand this. We have a Jerusalem round which our thoughts entwinethe church of our fathers and of our childhood. What associations we have with it! Three words are here connectedPeace, prosperity, and prayer.

I. PEACE VERY LARGELY DEPENDS UPON PROSPERITY. “Peace” is a word with an extensive, beautiful, and suggestive connotation. We, perhaps, cannot fully realize it by any aid of memory; we can only enter into it with the help of the familiar engravings of ‘War’ and ‘Peace.’ It is not possible to overrate the value of peace for nations, or for Churches, or for families. But it largely depends on prosperity. This may be illustrated by the inward life of the religious man. Devotion and work are allowed to flag, soul-prosperity fails, and at once doubts and fears come to spoil the soul’s peace. It may be illustrated in the life of the Church. When work and zeal and spiritual lifethe signs of Church prosperityfail, then differences are sure to come, roots of bitterness spring up.

II. PROSPERITY VERY LARGELY DEPENDS UPON PRAYER, Show the natural influence of prayer. It lifts into strength the better nature. Show the supernatural influence of prayer in bringing to us spiritual power. Plead for renewal of interest in private and individual prayer; and for more frequent and earnest united prayer. Secret forces are the mighty ones. Men take little count of the atmosphere, but it holds up the clouds. Who is it, then, upholds the prosperity of the Churches? Who are the peacemakers and the peace-keepers? Look below the surface, and you will be sure to see the men and women of faith and prayer. They gain for us prosperity, which leads in peace.R.T.

Psa 122:8

The religious value of the patriotic spirit.

“For my brethren and companions’ sakes, I will wish thee prosperity.” This may be the expression of a pilgrim on leaving Jerusalem to return to his home. The love of the psalmist for his country was patriotism. Perowne says, “The last four verses of the psalm breathe a spirit of the noblest, most unselfish, patriotism. Not for his own sake, but for the sake of his brethrenthe people at largeand for the sake of his God, his temple, and his service, he wishes peace to Jerusalem, and calls upon others to wish her peace. With love to Israel and love to Jehovah there is naturally united a warm affection for Jerusalem, a hearty interest in her welfare.

I. THE PATRIOTIC SPIRIT IS KIN WITH THE RELIGIOUS. The moral value of both is the same, and it lies in taking a man out beyond himself, and interesting him in something other than himself. The patriotic spirit interests him in other people, the religious spirit interests him in God. They are also alike in their power to arouse and culture emotion, and to inspire self-denying acts.

II. THE PATRIOTIC SPIRIT NOURISHES THE RELIGIOUS. According to the principle laid down by St. John, “If a man love not his brother whom he hath seen, how can he love God whom he hath not seen?” It is a delusion that religion claims isolation; it is both expressed and nourished through the temporal. Religion separated from life and its common claims and obligations is but weak and deluding sentiment. Patriotic Moses is pious Moses. The separation of Christian men from political, civil, and social interests is entirely a sectarian delusion. The noblest and the healthiest Christian lives have always been, and are always sure to be, in the truest sense patriotic.

III. THE PATRIOTIC SPIRIT QUALIFIES THE RELIGIOUS. For while it is quite true that man is not all body and human relations, it is also quite true that he is not all soul and soul-relations. The religious side of man’s nature can be exaggerated, and often is. The unworldly may become a snare as well as the worldly. It is helpful to qualify the heavenly by the duties of the earthly.R.T.

Psa 122:9

Piety blessing national life.

“Yea, because of the house of the Lord our God, I will seek to do thee good” (Prayer-book Version). Piety is seen in the tender, almost pathetic, interest the man has in the temple, where the worship of God is conducted; the temple which is so rich with hallowed associations. That interest fills the psalmist with admiration for the city, and concern for the well-being of those who dwell in it, and the nation of which they all form parts. There is a possible injurious selfishness of piety, which all sectarianism tends to nourish. It localizes and narrows the interest; encourages a kind of tribal jealousy. The sect should never be permitted to take our concern from the nation, whose moral and spiritual well-being should ever be the subject of our prayer and our service. The psalmist “prays for Jerusalem because of Zion. How the Church salts and savours all around it! The presence of Jehovah our God endears to us every place wherein he reveals his glory.”

I. PIETY GOES WITH GOOD CITIZENSHIP, AND THAT BLESSES NATIONAL LIFE. Character is power in city and in national life, and even the higher possibilities of human character belong to the religious life. The peace-loving and peace-seeking citizens are the truly religions. Those who plead for righteousness in business relations, and charity in human relations, are the truly religious. The examples of good citizenshipnot of noisy citizenshipare the truly pious. Of old the blessing of a nation was conceived to be its numbers; we know better than that now. “Righteousness exalteth a nation,” and righteousness depends on righteous men, and righteous men are they who have the fear and love of God before their eyes. The heavenly citizens are the best earthly ones.

II. PIETY GOES WITH SACRIFICING MINISTRY, AND THAT BLESSES NATIONAL LIFE. It should never be lost sight of that the two key-notes of Christianity are righteousness and service. A Christian cannot be content without doing good. And so the Christian citizen is an active force for good. Wherever he is, he is doing some good, lifting some burden, helping some struggler, and his ministry therefore becomes a national benediction.R.T.

HOMILIES BY C. SHORT

Psa 122:1-9

Worship.

“I was glad when they said unto me,” etc. This beautiful ode is supposed to have been by one dwelling in the country, who had been invited to join, and had joined, a company of pilgrims on their way to one of the feasts at Jerusalem; on his return, this ode embodied the sentiments that had been inspired.

I. THE JOY OF WORSHIP. The delight of anticipation. (Psa 122:1.) The brooding gladness which dwells on some anticipated great occasion. His imagination would draw pictures of Jerusalem and the temple on the way thither, and all their sacred historical and religious associations; as we try to think of heaven and of the scenes in which our nature shall be perfected.

II. THE JOY OF RETROSPECTION. (Psa 122:2-5.)

1. He remembers with what awe and delight he was spellbound within the gates of the city and temple. Think how a Mohammedan would feel at Mecca, or a Roman Catholic at St. Peter’s in Rome, or a modern Christian in visiting Calvary, or Bethlehem, or the sepulcher where Christ lay. But the awe and delight of spiritual worship transcend all the emotions inspired by hallowed places”in spirit and in truth.”

2. He was greatly moved by the sight of the stateliness and beauty of the city, which had been rebuilt after the Exile. (Psa 122:3.) The restoration of a national structure, or of the nation itself after forfeiting its glory, or of a human life and character after loss and shame, greatly moves all sympathetic minds. The transition from darkness into light is very great.

3. The tribes gathered on such occasions, came up in obedience to the Divine law, to worship God with a national thanksgiving. (Psa 122:4.) The author of the psalm was a grateful participant in the worship. The law of grateful worship is the law of all reasonable spiritual beings, the very necessity of their nature, and therefore full of delights.

4. The “thrones of judgment“ for the civil law were under the shadow of the throne of mercy, or “the mercy-seat.“ The supreme tribunal was to be in the same place as the sanctuary (Deu 17:8, Deu 17:9). Law and mercy, both in God and in the best man, are always closely related.

5. The highest result of true worship is to produce the spirit of peace. (Psa 122:6-9.) Between God and man, among nations and Churches, and between man and man.S.

Fuente: The Complete Pulpit Commentary

PSAL.CXXII.

David professeth his joy for the church, and prayeth for the peace thereof.

A Song of Degrees of David.

Title. Shiir hammangaloth.] Dr. Chandler is of opinion, that this psalm was composed by David after he had settled the ark in mount Sion; when, being informed that many of his people were arrived at Jerusalem to attend on the sacred annual solemnities, and others resorted to it for the same religious purposes, to express his satisfaction on so joyful an occasion, and the pleasing prospect that he had of the city’s prosperity, and the future happiness of his people, he composed the following most excellent ode. It is intitled, A song of Ascensions; and the nature of it seems to point out the reason of the title, and to shew that it was one of those hymns which were to be sung by the people when they ascended, or came up from their cities and dwellings to the yearly festivals at Jerusalem; as the very learned Bishop Lowth has observed in his excellent performance of the sacred poetry of the Hebrews; and the ode is a very elegant and lively one. Bishop Lowth’s words are, “This is one of those fifteen psalms which are inscribed A Song of Ascensions; i.e. which were sung when the people ascended to Jerusalem; either to celebrate the yearly festivals, or when they returned from the Babylonish captivity.” See his 25th Prelection, and the note on the title to the 120th psalm.

Psa 122:1. Let us go into the house, &c. Let us travel away, &c. Mudge; who understands the psalm differently from Dr. Chandler. The first verse, says he, expresses the pleasure with which the author received the proposal for going up to Jerusalem. In the second he arrived there: Our feet are standing within thy gates, &c. The third, fourth and fifth are a description of it arising from the sight of it: The four last are wishes for its prosperity.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 122

A Song of degrees of David

I was glad when they said unto me,
Let us go into the house of the Lord.

2Our feet shall stand

Within thy gates, O Jerusalem.

3Jerusalem is builded

As a city that is compact together:

4Whither the tribes go up, the tribes of the Lord, unto the testimony of Israel.

To give thanks unto the name of the Lord.

5For there are set thrones of judgment,

The thrones of the house of David.

6Pray for the peace of Jerusalem:

They shall prosper that love thee.

7Peace be within thy walls,

And prosperity within thy palaces.

8For my brethren and companions sakes,

I will now say, Peace be within thee.

9Because of the house of the Lord our God.

We will seek thy good.

EXEGETICAL AND CRITICAL

Contents and Composition.The Psalmist had rejoiced in those, who, at the close of their pilgrim-journey to Jerusalem, had expressed to him their intention of visiting the house of God. (Psa 122:1-2). This gives occasion to him to celebrate the praise of Jerusalem, as a city unbroken and perfectly regular in its structure, whither the tribes of Jehovah, according to the law established in Israel, made their festival journeys, and which, besides this religious importance, exercised great political influence as the seat of the kingdom of David (Psa 122:3-5). Peace and prosperity should be invoked for this city and its inhabitants, and the Psalmist sets the example of such supplication, as a companion of the people and a lover of Gods house (Psa 122:6-9). The text, however, on account of the indefiniteness of the Hebrew tenses, has given occasion also to other explanations. But this view seems most suitable, if the Davidic authorship be held. The statement to that effect in the superscription is, it is true, not found in the Sept. et al.; but it occurs in the Heb. Text, and cannot be directly disproved from the contents of the Psalm, or from its linguistic peculiarities. For the prefixed, Psa 122:3-4, is a poetical form which is found even in the most ancient songs.[Alexander: This Psalm, though so much older than the two before it, was probably placed third in the series because it was intended to be sung, and actually was sung, at the entrance of the Holy City, whereas the others were used at the commencement of the march and on coming in sight of Jerusalem. On the other hand, Perowne prefers to look for a composition subsequent to the exile, and cannot regard the expression: thrones of the house of David, as a natural one in the mouth of David himself. But, apart from the evidence of the superscription, an argument against the lateness of the composition may be based upon this very expression, as has been done by Hengstenberg. For it evidently points to a time when the kingdom of David was still flourishing. Besides as Hengst. also remarks, how could the allusion to the beautiful compactness of the city be of force after the exile? Perowne very properly objects, on account of the joyful tone of the poem, to the opinion of Ewald, that it contains a blessing on a party of pilgrims uttered by an old man returned from the exile, himself unequal to a journey across the desert.J. F. M.]

Psa 122:1-2. I joyed in those that said,etc. [E. V.: I joyed when they said, etc.] The mode of expression is not favorable to the supposition that the Psalmist had just received the invitation to join the festal train, that he expresses his joy thereat, and directs his gaze to Jerusalem in hope of speedily arriving thither (Luther and most). It is a retrospect that he makes (Sept., Aquila, and the ancient versions generally). But he says neither that his joy was at an end, nor that the time when it was excited was very remote. This remains quite indefinite. The Psalmist only mentions a certain experience and the feeling thereby excited. His joyful feelings had for their direct object, not the journey, but the persons who had spoken to the Psalmist with regard to it, and whose words contained both an invitation and a positive statement. The invitation relates to a journey to be made to the house of God in company with the Psalmist; the information, to journeys previously and happily performed by the speakers, and therefore passes over into an expression of praise. This could very well have happened in the experience of David in Jerusalem, before whom the pilgrims had appeared. There is not the slightest occasion for connecting it with the absence of David and his longing after the sanctuary during the flight before Absalom (Del.). [Delitzsch merely gives this as the most suitable time, if the composition were to be assigned to David. But his opinion, more decidedly pronounced in his last edition, is that the Psalm was composed by one who was gazing upon Jerusalem restored from its ruin after the exile. He therefore renders, in Psa 122:3 : rebuilt, instead of built.J. F. M.] No indication of longing or of sorrow is heard; but everything breathes joy, and the assertion that the absence of the poet from Jerusalem is understood as a matter of course (Hupfeld), is wholly a product of fancy. Nor is there any occasion for taking the words as a prophecy (Calvin, Venema). Nothing points to the future. On the contrary, the participle with expresses duration of time, extending through the past into the present. In any case, Psa 122:2 can be detached entirely from the one preceding, which would then be taken as the introduction, and may be understood as expressing not the words of the pilgrims, but of the poet harmonizing with them. But this view is not absolutely necessary. If it be the correct one, these words in the mouth of David could be justified only on the supposition that he speaks for the people (Hengst.), and the poet would be made to appear as a fellow-pilgrim, unknown to us from any other indications, journeying from the country outside to the Holy City, in company with the visitors at the festival, who speak in Psa 122:1. He, arrived at the end of his journey, breaks forth in admiring praise at the sight of the glorious beauty of Jerusalem, after first expressing the delight which he had experienced at the time of the invitation in those who had addressed it to him. But this view is certainly more to be commended than the assumption that Psa 122:2 also contains a retrospect, and that the whole poem was sung on the return from the journey (Delitzsch), or by an exile (Ewald), who, in joyful sympathy with the resolution of some pious Israelites, to undertake a pilgrimage, relapsed into reminiscences of the time when his feet too were standing in the gates of Jerusalem. [Psa 122:1-2 are thus translated by Dr. Moll:

I took delight in those who said to me:
We will go into the house of Jehovah;
Our feet have become standing
In thy gates, Jerusalem.

This view, according to which Psa 122:2 is a continuation of the words of the pilgrims, is the most suitable, if David be regarded as the author. Perowne, holding the other view, joins it to Psa 122:3.The rendering shall stand in E. V. is ungrammatical. The true meaning expressed freely is probably: have gained a place. On the meanings of the subst. verb with the part., see Ewald, 168 c.J. F. M.].

Psa 122:3. Jerusalem, thou that art built up. [E. V.: is builded.] Taken by itself, this expression would be meaningless. It has therefore often been taken emphatically: built up loftily, stately (most), or, under the supposition of a composition after the exile: thou that art rebuilt (Hupfeld, Del.). But the former is linguistically inadmissible; the latter an unsupported assumption. To gain the surest meaning, it is best to connect it with the following word by which a sentence results, somewhat halting in structure, it is true, but yet not altogether without example. But the object of the building is not that men should assemble there (Luther). The character of Jerusalem is exhibited as a city self-inclosed, adhering closely together as a community (Sept. Symmachus). The city, however, is not contrasted with the scattered dwellings of a village (Aben Ezra and many older expositors), as though the verse expressed the admiration felt by a rustic pilgrim, who, for the first time, beholds a great city (Herder, De Wette). It is mentioned, either as one which had no breaches in its wall (Hitzig, who refers specially to the building operations of Jonathan), or, generally, as one that was secure and strong on account of its compact structure. The older Rabbins, following the Targum, interpreted the expression as referring to the heavenly Jerusalem; and so it has often been applied, in the mystical sense, in the Christian Church. [Translate Psa 122:3 : Jerusalem, thou that art built up as a city that is compact together.J. F. M.]

Psa 122:4. This verse is a retrospect of actual events; but it does not intimate that they had happened long, for centuries, or since ancient times, but that the tribes which, as being those of Gods people, are here called the tribes of Jehovah, had already for some time observed this custom. Accordingly the law referring to it, Exo 23:14-15; Deu 16:16, is mentioned as a testimony of Israel. The term does not imply that it was an old-established custom, but only that the tribes who formed the united Israel had already publicly professed their allegiance to this law, and abided by it. David, in the later years of his life, could express himself thus, and apply the words of Psa 122:5, which are employed more objectively here with relation to his house, with a meaning based upon the prophecy in 2 Samuel 7, if the verse be not itself a prophecy.

Psa 122:5. The thrones are not magisterial benches=courts of justice under Davids authority (Hengst.), or a court of inferior judges formed by the sons of the king (J. H. Mich. et al.), but the thrones of a judge=thrones of the king (Rosenmller et al.); for the administration of justice was the original and principal duty of the monarch in times of peace (2Sa 15:2; 1Ki 3:16). The word for is explained by the consideration that Jerusalem owed its elevation, as the religious centre of the nation, to its previous position as the civil capital (Hengst.). [Render Psa 122:4-5 : Whither the tribes went upthe tribes of Jehovaha law of Israelto give thanks to the name of Jehovah. For there were set thrones for judgmentthrones for the house of David.J. F. M.]

Psa 122:6-7. The wishes are arranged alliteratively, and contain unmistakable allusions to the name Jerusalem and its signification=peaceful dwelling. But the word schalm is more comprehensive than our word peace [Friede]; it includes welfare or prosperity and happiness. Psa 122:6 does not call for an inquiry=ask after the peace (Sept. et al.), but for intercession=pray for the peace of Jerusalem. In Psa 122:6 b. we are not to supply: saying (Isaaki, Geier); it is the wish of the speaker himself (J. H. Mich.) in behalf of those who love Jerusalem, as contrasted with those who hate Zion (Psa 129:5). The walls or the bulwarks and the palaces are not intended to represent the outside and inside (most), but express the idea of the city itself (Psa 48:14).

Psa 122:8 shows that no reproach of selfishness or private interest could possibly be made. The welfare of all the members of the Church lies close to the heart of the Psalmist (comp. Jer 29:7). It is doubtful whether in the second member the rendering should be: pronounce peace over thee, i.e., wish and pray for thee peace (Sept., Luther and most) or: speak peace, for peace in thee (Calvin, Geier, Venema, Hupfeld) or: say, peace be in thee (Piscator, Kster, Hengst., Olshausen).

HOMILETICAL AND PRACTICAL

He who loves the people of God must not only be willing to build and protect for them the house of God, but must also invite them thither, and walk thither with them.Peace rules only where the God of peace dwells; cleave thou then to the city of peace which is the Church of the living God.When we go out of our houses, let us see well to it, (1) with whom, (2) whither, (3) for what purpose.The greatest glory of a city is not that it is large, strong and magnificent, but that it gathers, protects and builds up Gods Church within it.He who delights to give thanks, will also delight to pray, and that not only for himself, but also with and for others. Blessed is the man for whom attendance upon the house of God is a season of delight and an occasion of thanksgiving, praise and prayer.Blessed are the people whose national life has for its centre the sanctuary of God.

Calvin: When the welfare of our brethren is dear to us, when we have religion in our hearts, then we must, as far as in us lies, care for the prosperity of the Church.

Starke: The true worship of God and the exercise of righteousness are strong pillars of a city or state.The ministers of Gods word have not only to pray themselves for the welfare of the Church, but also to exhort their people diligently to do the same.Peace, with its delights, is one of the most precious of earthly blessings. But what is more abused?The true members of the Church possess that inward spiritual peace which includes all spiritual blessings in heavenly places.How blessed is the communion of saints! Daily and hourly can a citizen of the spiritual Jerusalem enjoy thousands of wishes of peace, uttered for him by believers throughout the whole world.Those are the true patriots who, without seeking their own advantage, seek and entreat help for the well-being of their fellow-countrymen and the furthering of true religion.

Frisch: A place is made illustrious and glorious only by a good government and the true worship of God.Arndt: God blesses His people with peace and all blessings when they manifest brotherly love; but see who the true brethren of Christ are.Rieger: Prayer must be made continually, that good regulations in the Church and in schools may not fall into disuse, that good plans may not be marred by discord.Reichel: All the regulations which David made had a reference to the house of the Lord. He devoted every day of his latest years to building it up and directing its services. He delighted in all that spoke to him of it, and enjoyed its worship.Tholuck: David prepared a dwelling-place for the Lord upon Zion, because he loved it, and his heart clung more to that place, because he had prepared a dwelling-place there for God.Diedrich: Wherever men assemble, according to Gods appointment, to enjoy in common what He reveals, there is Jerusalem.Taube: Davids city is the city of God; for in Davids person is represented a two fold type the God-ordained king and the servant of the Lord.David desired to have one thing implored for his beloved citypeace, that it might prevail in the city of peacewithout before the walls, within in each dwelling.Lyncker: Concerning pilgrimage to the heavenly Jerusalem, (1) what joy it excites (Psa 122:1-3); (2) what prospects it opens (Psa 122:4-5); (3) what obligations it involves (Psa 122:6-9).

[Matt. Henry: They that rejoice in the Lord, will rejoice in calls and opportunities to wait upon Him.We should desire our Christian friends, when they have any good work in hand, to call for us and take us along with them.We must pray for Jerusalem, not out of custom or for fashions sake, but out of a principle of love to Gods government of man, and mans worship of God. And in seeking the public welfare we seek our own; for so well doth 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.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.Scott: Satans maxim always has been, to divide that he might conquer, and few Christians have been sufficiently aware of his design.Barnes: The heart of a pious man is in the Church of God; his main delight is there; his arrangements will be made so as best to enjoy the privileges of the sanctuary; and his plans of life will all contemplate the welfare, the extension, and the influence of the Church of God.J. F. M.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

We have here the expressions of joy which the Israelites made use of, when inviting one another to go up to the house of God. The Psalm ends with a prayer for the peace and prosperity of the church and people.

A song of degrees of David.

Psa 122:1

Beside the general title of this psalm as a song of degrees, it is added of David: by which we are to conclude that David was the author of it. And indeed it should seem probable from another consideration that he was the writer of it; for it was in the days of David that Jerusalem was first recovered out of the hand of the Jebusites. See 2Sa 5:6 . Hence, therefore, from that time Jerusalem became the sacred spot of worship in the Zion of God. Hence, as Moses had foretold, the Lord chose to put his name there. Deu 12:11 . This may serve to explain to us the cause of that holy joy, which all Israel felt and expressed in going up to worship. Reader! may we not gather a sweet lesson from it? Ought we not to catch the same flame and delight, both to go ourselves, and to invite every child of God to go with us, to the ordinances of Jesus? And both in going and in coming, ought not our conversation to be about Zion’s king. Saw ye him whom my soul loveth? Have you seen the king in his beauty? Was he held by you in the galleries of his ordinances? Family worship, and public worship, ought to distinguish the followers of Jesus. It is sad to see a place vacant which God’s people occupied. Psa 87:2 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

XVI

THE MESSIANIC PSALMS AND OTHERS

We commence this chapter by giving a classified list of the Messianic Psalms, as follows:

The Royal Psalms are:

Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;

The Passion Psalms are:

Psa 22 ; Psa 41 ; Psa 69 ;

The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;

The Missionary Psalms are:

Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .

The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.

The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.

The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).

The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).

It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.

The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:

1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .

2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .

3. They sang after the Supper in fulfilment of Psa 22:22 .

4. Piercing his hands and feet, Psa 22:16 .

5. They cast lots for his vesture in fulfilment of Psa 22:18 .

6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .

7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .

8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”

9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .

10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .

11. He is represented as dead, buried, and raised in Psa 16:10 .

12. His suffering as a substitute is described in Psa 69:9 .

13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .

The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.

The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”

There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:

1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.

2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.

3. The third theory is that the thought in these psalms advances by degrees.

4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.

Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.

Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.

Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.

David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .

A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.

The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.

On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.

Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

QUESTIONS

QUESTIONS

1. What are the Royal Psalms?

2. What are the Passion Psalms?

3. What are the Psalms of the Ideal Man?

4. What are the Missionary Psalms?

5. What are the predictions before David of the coming Messiah?

6. What are the prophecies of history concerning the Messiah?

7. Give a regular order of thought concerning the messianic offices as taught in the psalms.

8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?

9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.

10. Name the Penitential Psalms and show their occasion.

11. What are the Pilgrim Psalms?

12. What is this section of the Psalter called?

13. When and under what conditions were these psalms collected?

14. Who is the author of the central psalm of this collection?

15. What Davidic Psalms are in this collection?

16. When were the others written?

17. What are they called in the Septuagint?

18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?

19. What scriptures give the true idea of these titles?

20. Give proof of their singing as they went.

21. To what feasts did they go singing these Psalms?

22. What was the special use made of Psa 121 and Psa 122 ?

23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?

24. Expound Psa 133 .

25. What is an alphabetical psalm, and what are the several kinds?

26. Who originated these Alphabetical Psalms?

27. What are the most complete specimen?

28. Of what is it an expansion?

29. Why is a certain group of psalms called the Hallelujah Psalms?

30. What are the Hallelujah Psalms?

31. Which of the Hallelujah Psalms was a doxology?

32. Which of these were used as anthems?

33. Which psalm calls on all creation to praise God?

34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?

35. Which of these psalms calls for all varieties of instruments?

36. What is the Egyptian Hallel?

37. What is their special use and how were they sung?

38. Then what hymns did Jesus and his disciples sing?

39. At what other feasts was this sung?

40. Why was the name of God delayed so long in Psa 114 ?

41. What are the characteristics of Psa 115 ?

42. What is the theme and special use of Psa 116 ?

43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.

44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.

45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

XVI

THE MESSIANIC PSALMS AND OTHERS

We commence this chapter by giving a classified list of the Messianic Psalms, as follows:

The Royal Psalms are:

Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;

The Passion Psalms are:

Psa 22 ; Psa 41 ; Psa 69 ;

The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;

The Missionary Psalms are:

Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .

The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.

The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.

The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).

The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).

It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.

The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:

1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .

2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .

3. They sang after the Supper in fulfilment of Psa 22:22 .

4. Piercing his hands and feet, Psa 22:16 .

5. They cast lots for his vesture in fulfilment of Psa 22:18 .

6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .

7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .

8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”

9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .

10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .

11. He is represented as dead, buried, and raised in Psa 16:10 .

12. His suffering as a substitute is described in Psa 69:9 .

13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .

The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.

The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”

There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:

1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.

2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.

3. The third theory is that the thought in these psalms advances by degrees.

4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.

Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.

Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.

Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.

David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .

A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.

The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.

On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.

Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

QUESTIONS

QUESTIONS

1. What are the Royal Psalms?

2. What are the Passion Psalms?

3. What are the Psalms of the Ideal Man?

4. What are the Missionary Psalms?

5. What are the predictions before David of the coming Messiah?

6. What are the prophecies of history concerning the Messiah?

7. Give a regular order of thought concerning the messianic offices as taught in the psalms.

8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?

9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.

10. Name the Penitential Psalms and show their occasion.

11. What are the Pilgrim Psalms?

12. What is this section of the Psalter called?

13. When and under what conditions were these psalms collected?

14. Who is the author of the central psalm of this collection?

15. What Davidic Psalms are in this collection?

16. When were the others written?

17. What are they called in the Septuagint?

18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?

19. What scriptures give the true idea of these titles?

20. Give proof of their singing as they went.

21. To what feasts did they go singing these Psalms?

22. What was the special use made of Psa 121 and Psa 122 ?

23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?

24. Expound Psa 133 .

25. What is an alphabetical psalm, and what are the several kinds?

26. Who originated these Alphabetical Psalms?

27. What are the most complete specimen?

28. Of what is it an expansion?

29. Why is a certain group of psalms called the Hallelujah Psalms?

30. What are the Hallelujah Psalms?

31. Which of the Hallelujah Psalms was a doxology?

32. Which of these were used as anthems?

33. Which psalm calls on all creation to praise God?

34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?

35. Which of these psalms calls for all varieties of instruments?

36. What is the Egyptian Hallel?

37. What is their special use and how were they sung?

38. Then what hymns did Jesus and his disciples sing?

39. At what other feasts was this sung?

40. Why was the name of God delayed so long in Psa 114 ?

41. What are the characteristics of Psa 115 ?

42. What is the theme and special use of Psa 116 ?

43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.

44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.

45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 122:1 A Song of degrees of David. I was glad when they said unto me, Let us go into the house of the LORD.

Ver. 1. I was glad when they said unto me ] The flourish of religion is the chief joy of the good Christian. Hence the evangelical jubilee among the Protestant party. Gregory Nazianzen writes that his father being a heathen, and often besought by his wife to become a Christian, had this verse suggested unto him in a dream, and was much wrought upon thereby. Wolfgangus Schuch, a Dutch martyr in Lotharing, hearing the sentence of his condemnation to the fire, began to sing this psalm (Acts & Mon. fol. 807).

Let us go into the house of the Lord ] “I will go also,” as Zec 8:21 said holy David; who was much cheered at his people’s forwardness in God’s service, and became their captain.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

“A song of the ascents: of David.” Here is the joy of worship in the place where Jehovah’s eyes rest continually.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 122:1-5

1I was glad when they said to me,

Let us go to the house of the Lord.

2Our feet are standing

Within your gates, O Jerusalem,

3Jerusalem, that is built

As a city that is compact together;

4To which the tribes go up, even the tribes of the Lord

An ordinance for Israel

To give thanks to the name of the Lord.

5For there thrones were set for judgment,

The thrones of the house of David.

Psa 122:1 they said to me This Psalm describes a pilgrimage to the temple, probably on an annual feast day (cf. Psa 122:4; Leviticus 23) or special called event.

The they would refer to

1. fellow pilgrims already on the road to Jerusalem

2. local Levites welcoming the pilgrims to Jerusalem

3. liturgical imagery

Jerusalem was the special place of God’s dwelling during the United Monarchy and Divided Monarchy. After the Babylonian exile and the Jews were allowed to return (i.e., the decree of Cyrus, 538 B.C.), it became even more precious to the restored Israelites.

Psa 122:2 The imagery of feet or walking is part of the theological language of a godly life. God’s will was a clearly revealed path. The ultimate goal was arriving in the presence of God at the temple. This also functioned for the end-of-life fellowship with God (cf. Job 14:13-17; Psa 23:4-6).

Jerusalem See Special Topic: Moriah, Salem, Jebus, Jerusalem, Zion.

Psa 122:3 This is an unusual verse. It is difficult to know exactly what is being affirmed or praised. The verb (BDB 287, KB 287, Pual perfect) basically is used of joining things. In the Pual it denotes

1. curtains of the tabernacle – Exo 28:7

2. post-exilic Jerusalem’s rapidly built wall – Neh 4:6

3. allies – Psa 94:20

4. people living together – Ecc 9:4

Here it seems to denote a well-designed and well-connected city plan.

Psa 122:4 In Deuteronomy Moses instructs Israel to go to a specific place to worship YHWH (e.g., Deu 16:16). This verse alludes to these annual worship gatherings (cf. Leviticus 23).

NASBordinance

NKJV, LXX,

PESHITTAtestimony

NRSVwas decreed

TEVcommand

NJBa sign

JPSOAwas enjoined

REBthe duty

This feminine noun (BDB 730) is usually translated testimony. See Special Topic: Terms Used for God’s Revelation .

It is interesting that the DSS manuscript has the community of Israel instead of the noun phrase. Some translators have assumed that Psa 122:3 b also refers to a community of united peoples.

Israel See Special Topic: Israel (the name) .

To give thanks This refers to

1. liturgy

2. offering (sacrifice)

the name of the Lord See Special Topic: The Name of YHWH .

In Psa 122:4 c the full covenant nameYHWH (BDB 217) is used, but the abbreviationYH (BDB 219) is used in Psa 122:4 a.

Psa 122:5 The throne represented

1. legal decisions – Deu 17:8

2. kingship – Psa 89:4; Psa 89:29; Psa 89:36; Psa 132:12

God’s promise to David about his descendants is found in 2 Samuel 7 and the Messianic aspect in Isaiah 9; Isaiah 11; Micah 5. See SPECIAL TOPIC: MESSIAH .

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Title. A Song. Hebrew. shir. See note on Title of Psa 120:1, and App-65.

of degrees = of the degrees (with article), as on Title of Psa 120:1. See App-67, and note on p. 827.

of David = by David. A Psalm which Hezekiah found ready to his hand. Some codices, with Aram, and Syriac, omit “of David”.

the house of the LORD. Hebrew. the house of Jehovah (App-4). This was Hezekiah’s constant care, desire, and thought. It filled his heart. He began his reign by “opening its doors” and cleansing it. See 2 Chronicles 29-31, where it is mentioned seventeen times. He spread Sennacherib’s letter before Jehovah there (Isa 37:14). In his mortal sickness his prayer and its answer related to it (2Ki 20:5). The “sign” he asked related to it (2Ki 20:8. Isa 38:22). His songs were to be sung there (Isa 38:20). See App-67.

the LORD. Hebrew. Jehovah. App-4.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 122:1-9 continues. The idea is I’m traveling now towards Jerusalem. I’m with probably a company of fifty, a hundred people. They always got together for these trips to Jerusalem. That is why, actually, when Jesus was twelve years old, when his parents left Jerusalem, they left with a big company of people going back up towards Nazareth. And that’s why they could get out a whole day’s journey without missing Him. You know, He’s probably with His cousins or you know, with part of the crowd. And it wasn’t until dinnertime that they began to look around and couldn’t find Him. And then is when they had to retrace their steps back to Jerusalem, because they would always travel with a big company.

And how glorious that must have been, coming towards Jerusalem with a large company of people. Of course, let us say that we here… say it was the big conclave that’s going to be in San Bernardino. And we all decided you know, “Well, let’s go and let’s worship the Lord in San Bernardino. Or up at the conference center.” So we get the idea of going up, but we didn’t have cars. We’re going to have to walk. So we all have our provisions. We start out together. We’re singing as we’re going down the road. The children are throwing rocks and taking sticks and beating trees and this kind of stuff, you know. And it’s a big kind of an occasion going to worship the Lord.

I was glad when they said unto me, Let us go to the house of the LORD ( Psa 122:1 ).

Someone suggested, “Well, let’s go up this year. Come on, let’s go up to the house of the Lord.” All right. “I was glad when they said unto me, ‘Let us go into the house of the Lord.'”

For our feet shall stand within thy gates, O Jerusalem ( Psa 122:2 ).

The anticipation. Now there is something about Jerusalem, once your feet have stood within the gates, you always want to go back and stand again. There’s something magnetic about that place. Once having stood there, there’s always a yearning to go back.

Every year after our visit to Israel, Kay and I come home and we’re trying to get over jet lag and we’ll say, “Well, this is our last year. You know, this will be it. It’s just, you know.” But my, as the time approaches to leave again, we get so excited. We’re all planning and getting things all set and ready to go, and we’re eager and raring to go again. There’s just something about the place; you just love to go back again and again. “Our feet shall stand within thy gates, O Jerusalem.” Glorious anticipation.

For Jerusalem is builded as a city that is compact together: Whither the tribes go up ( Psa 122:3-4 ),

And that is, the people. All the word compact together means that all the people gather together within it in a compact type of a group. “Whither the tribes go up.”

the tribes of the LORD, unto the testimony of Israel, to give thanks to the name of the LORD ( Psa 122:4 ).

So all of the people gathering together to give thanks to the Lord.

For there are set thrones of judgment, the thrones of the house of David ( Psa 122:5 ).

Jerusalem is the capital. Jerusalem is the center.

Pray for the peace of Jerusalem: they shall prosper that love thee ( Psa 122:6 ).

We had a fellow come in this past week who God has given the gift of giving. And he said, “I like to give where I know that God is going to bless me.” And so a while back, he gave money designated to be distributed to the poor. Because the scriptures said, “He who lends to the poor lends to the Lord” ( Pro 19:17 ). He said, “I like to just lend some money to the Lord.” So he said, “Just distribute this to the poor, because I know God’s interested in the poor and God’s going to bless me.”

Well, he came back and he said, “Well, God has blessed me because I distributed to the poor.” He said, “Now I want to give again where I know that God will bless. And God said that He would bless those that bless Israel. And so I want to give a gift just for the nation of Israel. Let it come from the church and I want you to take it over with you when you go.” So we’ll be taking a gift to Israel when we go over in January. We’re going to give it to Prime Minister Begin and just tell him it’s from the Christians at Calvary Chapel because we’re praying for the peace of Jerusalem and we love them for preserving the Bible for us and for bringing us our Savior. And we’re just going to give it in the name of the Lord to the nation. And if you’d like to contribute to that fund, you can just designate it. “They shall prosper,” it says, “that love thee.”

He said, “God has so blessed me for giving to the poor, loaning to Him for the poor. Now I want to give into something else that God has declared Himself for.” So he gave me a check for $450,000 that I’ll be taking over. He says, “My accountant says this is what I need to write off for the end of the year.” So loaning to the poor pays pretty good interest.

Peace be within thy walls, and prosperity within thy palaces. For my brethren and companions’ sakes, I will now say, Peace be within thee ( Psa 122:7-8 ).

He tells us to pray for the peace of Jerusalem and then he offers sort of a prayer, “Peace be within thy walls. For the companions’ sake, I will now say, ‘Peace be within thee.'”

Because of the house of the LORD our God I will seek thy good ( Psa 122:9 ).

Still in the anticipation of gathering in Jerusalem to worship the Lord. “

Fuente: Through the Bible Commentary

We will read two portions of Scripture relating to public worship; the first will be Psalms 122, one of Davids Songs of degrees. (See Luk 18:1-14 for second portion.)

Psa 122:1. I was glad when they said unto me, Let us go into the house of the LORD.

I was glad for my own sake, for I hungered and thirsted to go into the house of the Lord; I was glad for the sake of those who offered to go with me, for I delight to see in others a longing desire to profit by the means of grace; I was glad when they said unto me, Let us go into the house of the Lord.

Psa 122:2-3. Our feet shall stand within thy gates, O Jerusalem. Jerusalem is builded as a city that is compact together:

So is every true church of God when it is in a healthy state. There are no divisions, no schisms: Jerusalem is builded as a city that is compact together. It is not a long straggling street, a dislocated village; but all the houses are rightly and regularly placed, and surrounded with strong munitions of defense against the adversary. May this church ever be blessed with such unity that it shall be as a city that is compact together!

Psa 122:4. Whither the tribes go up, the tribes of the LORD, unto the testimony of Israel, to give thanks unto the name of the LORD.

We should go up to the house of God, then, for two purposes, first, unto the testimony of Israel; that is, to hear what God testifies to us, and also publicly to testify our confidence in him; and, next, we should go up to give thanks unto the name of the Lord. Especially should we do this when we have been restored from beds of languishing sickness and pain, or when we come up from the house of mourning. But what is there in Gods house that should tempt us to go there?

Psa 122:5. For there are set thrones of judgment, the thrones of the house of David.

The preaching of the gospel is like the setting up of a throne of judgment, for the Word of God is quick, and powerful, and sharper than any two- edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart; and long before the last great judgment day arrives, and the final assize begins, the ministry of the gospel is Gods judgment seat, at which ungodly men may learn what they are in the sight of the Judge of all, what their present state of condemnation is, and what it will be finally unless they repent.

Psa 122:6. Pray for the peace of Jerusalem:

Ask that she may be free from persecution without, and from anything like disturbance within: Pray for the peace of Jerusalem.

Psa 122:6. They shall prosper that love thee.

Neglect of the means of grace is the death of all soul-prosperity; but an earnest love to the house of God, and all who belong to God, will bring us true spiritual prosperity.

Psa 122:7-9. Peace be within thy walls, and prosperity within thy palaces. For my brethren and companions sakes, I will now say, Peace be within thee. Because of the house of the LORD our God I will seek thy good.

Now let us read a short passage out of the Gospel according to Luke.

This exposition consisted of readings from Psalms 122 and Luk 18:1-14.

Fuente: Spurgeon’s Verse Expositions of the Bible

Psa 122:1-4

Psalms 122

DAVID’S THANKFUL PRAYER FOR JERUSALEM

This, the third of the Songs of Ascent is ascribed to David in the superscription; and there is no dependable contradiction of this either in the psalm itself or in the opinions of critics.

Current scholars usually assign it to some pilgrim, and some even identify it with the post-exilic period; but the fact of Jerusalem being “builded” (Psa 122:3) is opposed to that view. Of course, scholars intent on establishing a theory merely change “builded” to “rebuilt,” (without authority, we might add). Dahood found a single word in the psalm which he thought certified a very late date; but how do they know that such a word is not a gloss? or a copyist’s error? The critics have no trouble at all finding such things to support their speculations! To us, it seems reasonable enough that David wrote the psalm. Who would have been any more likely to do so than the king who made it his capital and built it? One alternative view is that the psalm is Davidic in the sense of its emphasis upon “the thrones of the house of David. (Psa 122:5) Such questions cannot now be answered with any finality.

Psa 122:1-4

“I was glad when they said unto me, Let us go unto the house of Jehovah.

Our feet are standing

Within thy gates, O Jerusalem,

Jerusalem, that art builded

As a city that is compact together;

Whither the tribes go up, even the tribes of Jehovah,

For an ordinance for Israel,

To give thanks unto the name of Jehovah.”

“Let us go unto the house of Jehovah” (Psa 122:1). The sentiments expressed here are just as appropriate on the lips of some worshipper who has traveled a long distance to attend one of the three great annual festivals in Jerusalem as they would have been in the speech of some Israelite returning from the Babylonian captivity; and, to this writer, the former circumstance seems more likely.

King David had conquered the old stronghold of Salem, had made it his capital, built and fortified the city magnificently, had brought the ark of the covenant to the site which David had purchased at great expense, and the “House of the Lord” (Psa 122:1), which is an expression just as applicable to the tabernacle of David’s day as it later was to the Temple of Solomon, here expresses the great joy of the psalmist that the time, at last, has come when he may actually attend services in the tabernacle.

“Our feet are standing within thy gates, O Jerusalem” (Psa 122:2). The ark has been brought to the holy city. The sanctuary for all the tribes of Israel has been established; and David’s heart must indeed have felt a tremendous wave of thanksgiving, for his beloved Jerusalem had indeed been glorified as the capital of the Chosen People. The ecstatic and exuberant joy of the worshippers coming in from all over the kingdom of Israel must indeed have been profound.

Moreover, there is a sequel to this. The Christian also is making a long and tedious journey to “Jerusalem.” Not the earthly city as did they, “But we are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, to the general assembly and church of the firstborn who are enrolled in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling that speaketh better things than the blood of Abel” (Heb 12:22-24).

Furthermore, there is an earnest, a thrilling and beautiful token of that heavenly homecoming in every assembly of the Lord’s believers when they have come to worship even now.

“Jerusalem, thou art builded” (Psa 122:3). Dummelow stated that, “This is descriptive of the appearance of the rebuilt city. However, there is nothing in the text which mentions any “rebuilding.”

E.M. Zerr:

Psa 122:1. Some people look upon going to the house of the Lord as a duty only, and they go with a kind of “have-to” feeling. It is doubtful whether such service is acceptable. It has already been learned (Ch. 110 :3) that the Lord’s people were to be a willing people. If Christians are true to their profession they will be glad for the opportunity of meeting in God’s assembly.

Psa 122:2. In the time of David the house of the Lord was in Jerusalem. That gave the occasion of standing within the gates of the city.

Psa 122:3. Compact means to be united and knit together, both literally and figuratively. Jerusalem was the capital of the Israelite government as well as the headquarters of the Mosaic religious system. It was important, then, for the city to be thus strong and able to resist the attacks of the heathen around it.

Psa 122:4. The tribes refers to the 12 tribes of Israel that went up to Jerusalem at the annual feasts. Unto the testimony means they went to the place where the tables of the testimony had originally been deposited. (Exo 25:16.)

Fuente: Old and New Testaments Restoration Commentary

This is the song of the pilgrims in anticipation of Jerusalem and the house of worship. It sets forth the glory of the establishment and compacted city where the tribes gather to give thanks to Jehovah. Yet through it all it is evident that the glory of city and Temple consists in the fact that they are the city and house of Jehovah. It is not a song of buildings or of material magnificence. It is rather the song of assembly, of testimony, of judgment, of peace, of prosperity. These all issue from the supreme fact of Jehovah’s presence. To Him the tribes are gathered. Their testimony is of His name. The judgment, peace, and prosperity are all the outcome of Jehovah’s relation to His people.

The tenses of the song have caused some bewilderment, as they seem to indicate the presence of the worshipers in the city, while yet they suggest the attitude of absence. The affirmation:

Our feet are standing within thy gates, is confidence of faith. It is the claim of citizenship, even though the citizen has not yet actually reached the city. The call has come to ascend to the house of the Lord, and with songs of praise and prayers for the city the pilgrim prepares to respond, while the hope becomes a present consciousness of the joy of assembly.

Fuente: An Exposition on the Whole Bible

Joy in Gods House

Psa 122:1-9

As in the other psalms of the series there is here alternation between soloist and choir. In Psa 122:1 the soloist rejoices in the proposal made to go on a pilgrimage. The chorus announces that the journey is already accomplished, Psa 122:2-5. The Church of Christ is compacted, built together, by His tears, and blood, and risen power. In Psa 122:6, the soloist bids the company salute Jerusalem, r.v. margin, and the chorus replies. In Psa 122:7-9 the soloist announces three reasons why they should pray for Jerusalems peace: They who love her prosper; those who reside within her precincts are our brethren and companions; hers is the house of God builded for His habitation.

Psa 123:1-4

The life of the pilgrim is full of sharp contrasts. Yesterday he was rejoicing in Jerusalem and sharing her peace; today he is grieved with the contempt of her foes. Hence this tiny psalm, which has been compared to a sigh, an upward look, a sigh. The oriental servant is an adept at reading the meaning of his masters slightest gesture, Psa 123:2. Let us live, as our Savior did, with our eye fixed on the least indication of Gods will. See Act 16:1-10.

Fuente: F.B. Meyer’s Through the Bible Commentary

Psa 122:1

I. Why was David so glad? why did his heart beat with a thrill of pleasure at the summons to enter God’s house? Because David was a man who lived in the faith and fear of God; because from a child he had set God always before him, and had been accustomed to see God’s hand in all that befell him; because he was from his heart convinced that in God he lived, and moved, and had his being. He longed to acknowledge the lovingkindness of the Lord; and that acknowledgment, he felt, he could nowhere make so solemnly and so fitly as in the courts of God’s house.

II. David’s joy is set forth in the Scriptures as an example of the right spirit in which we ought to approach the public worship of our Maker: in a spirit of holy gladness. The service which God requires of us is the service of our hearts. The mere coming into His courts on Sunday is nothing-nay, is worse than nothing: is a mockery-unless we come gladly, cheerfully, willingly, of our own free desire, and not from compulsion or for form’s sake.

III. What has God done for David that He has not done for us as well? The Lord is everything to us that He was to David: our strength, our strong rock, our defence, our Saviour, our might, our buckler, the horn also of our salvation, and our refuge. The real stumbling-block is that we are not sufficiently alive to God’s great goodness; that we do not set Him, as David did, continually before our face; that we set other things before us in His stead: our farm, our merchandise, our family cares, our pleasures, our schemes for getting on in the world. One thing is needful. Try to live with the thought of God more continually present to your minds. Cultivate a sense of I Its exceeding love. If we do this, we shall be glad, unfeignedly glad, when they say, “Let us go into the house of the Lord.”

R. D. B. Rawnsley, Village Sermons, 2nd series, p. 70.

The house of the Lord suggests:-

I. Thoughts of the Lord Himself. A gladdening thought this to David, and to every man who knows God as Jesus Christ teaches His disciples to know the Father.

II. Thoughts of the various glorious manifestations of God. These manifestations are calculated to awaken joy.

III. Thoughts of the mercies of the Lord, those mercies of which we personally have been the recipients.

IV. Thoughts of the exercises and the acts of worship.

V. The thought of meeting God as God is not found elsewhere.

VI. The thought of receiving special blessings from God, for in these places, or of them, God has said, “I will come unto thee, and I will bless thee.”

VII. Thoughts suggested by the prospect of the communion of saints.

VIII. The thought of enjoying a privilege in the performance of a duty.

S. Martin, Westminster Chapel Pulpit, 1st series, No. 5.

References: Psa 122:1.-Sermons for Boys and Girls, p. 352; Clergyman’s Magazine, vol. xxi., p. 144; G. Brooks, Outlines of Sermons, p. 250; J. G. Butler, Preacher’s Monthly, vol. iii., p. 366; A. P. Stanley, Christian World Pulpit, vol. i., p. 273; J. F. Haynes Ibid., vol. xvii., p. 190.

Psa 122:2

The Psalm from which this verse is taken was probably written by a pilgrim to Jerusalem at some time previous to the Babylonish captivity. On the one hand, it is clear that the house of the Lord, the ancient Temple, was still standing; on the other, the reference to the house of David and the anxious prayer for the peace of Jerusalem, its walls, its palaces, seem to point to a later time than that of David.

I. One thing which would have struck a pilgrim to Jerusalem who should approach the city, as was natural, from its northeastern side, would be its beauty. In the eyes of a religious pilgrim the physical beauty of Jerusalem must have suggested and blended with beauty of the highest order. The beauty of the world of spirit imparts to the world of sense a subtle lustre which of itself it could never possess.

II. Jerusalem was the centre of the religious and national life of Israel. Its greatest distinction was that the Temple lay within its walls. No other title to glory and distinction in these ancient days could compete with this place where God did choose to put His name.

III. A third characteristic of Jerusalem was its unworldliness. (1) This appears partly in its very situation. Jerusalem was not on the sea or on a navigable river. Isaiah rejoiced in “Zion, the city of our solemnities, as a quiet habitation, wherein shall no galley with oars, neither shall gallant ship, pass by.” In his eyes its religious character as well as its security are ensured by its seclusion from the great highways of the world of his day. (2) This characteristic may be further illustrated by the smallness of Jerusalem. No large capital could have existed in such a situation. In point of area Jerusalem would ill compare with our larger London parishes, Marylebone or Islington. Yet no city in the world has so profoundly influenced the highest life of millions of the human race as has that little highland town in a remote province of the empire of Turkey.

IV. Once more, as the centuries went on, Jerusalem became yet dearer to the heart of Israel by misfortune. Of all that is most beautiful in life sorrow is the last consecration. Undoubtedly the author of our Psalm would already have seen in Jerusalem a pathos and a dignity which so often come with suffering, and those who used this Psalm in later ages would have felt increasingly this element of the attraction of the holy city.

V. The Jerusalem of Christian thought is no longer only or mainly the “city of David.” It is first of all the visible and universal Church of Christ. And it suggests another city, a true haven of peace, into which all those true children of Zion who are joyful in their King will one day be received.

H. P. Liddon, Family Churchman, Aug. 25th, 1886 (see also Christian World Pulpit, vol. xxx., p. 113).

References: Psa 122:3.-Clergyman’s Magazine, vol. iii., p. 1; E. Thring, Uppingham Sermons, vol. ii., p. 389. Psa 122:6.-J. Irons, Thursday Penny Pulpit, vol. xi., p. 425. Psa 122:6, Psa 122:7.-F. W. Farrar, Christian World Pulpit, vol. xix., p. 49. Psa 122:7-9.-G. Brooks, Outlines of Sermons, p. 254. Psa 122:8.-F. W. Farrar, In the Days of thy Youth, p. 230. Psa 122:9.-J. Irons, Thursday Penny Pulpit, vol. x., p. 233. Psalm 122-Homiletic Quarterly, vol. iii., p. no; W. Scott, Christian World Pulpit, vol. xxix., p. 56; S. Cox, The Pilgrim Psalms, p. 48.

Fuente: The Sermon Bible

A Song of degrees of David

Literally, “of ascents.” Perhaps chanted by the people as they went up to Jerusalem to the feasts. Psa 122:1; Psa 122:2.

Fuente: Scofield Reference Bible Notes

The House of the Lord

I was glad when they said unto me,

Let us go unto the house of the Lord.Psa 122:1

All who have made the Book of Psalms their study must have been struck with the deep and unaffected piety of the authors. The psalmists speak throughout the whole book of praising God, and praying to God as none could speak unless they were in earnest. There is a fervour in the language used by them which proves how surely their hearts were interested in what they uttered; which shows that religion was not to them a hollow form, something put on for policy or customs sake, but a living, animating principle of conduct, the bread of their spiritual life, as necessary for their happiness as the food they ate was for their bodily existence.

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 Psalms 26 : Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth. I will offer in thy dwelling an oblation with great gladness. I will sing and speak praise unto the Lord. And in Psalms 27 : 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 Psalms 84 and all throughout it: Oh! how amiable are thy dwellings, thou Lord of hosts! My soul hath a desire and longing to enter into the courts of the Lord; my heart and my flesh rejoice in the living God. Blessed are they that dwell in thy house, they will be always praising thee. One day in thy courts is better than a thousand. I had rather be a door-keeper in the house of my God, than to dwell in the tents of ungodliness. And in Psalms 116, 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 Lords house, even in the midst of thee, O Jerusalem. And once more, in my text observe the psalmists joy at the prospect of worshipping in the tabernacle: I was glad when they said unto me, We will go into the house of the Lord.1 [Note: R. D. B. Rawnsley, Village Sermons, ii. 71.]

I

The Call to Worship

They said unto me, Let us go.

1. Worship is a necessity of our being. The Greeks called man anthropos, meaning the upward-looking one. Man is the creature of religious instincts, and must worship something, is the pronouncement of Kant. If dogmatism be sufferable anywhere, surely it is here; for man, wherever found, is a worshipping creature, capable of appreciating, capable of admiring, capable of extolling. That outburst of the soul, that rapture and rush of the emotions, that exclamation in the presence of the picturesque, that is the natural sentiment of worship. Education and study exalt it into a culture, revelation into a duty.

If there were no God, the human heart must make One, for where there is no vision of the Infinite, the people perish. Worship is a true soul-view of God; rather is it a soul-view of the true God. It is the highest admiration, because the admiration of the highest. Worship is worthshipa confession of worth. It is a reverential upward look. It is the attitude of the penitent rising and turning his face skyward.

One of the most popular legends in Brittany is that relating to an imaginary town called Is, which is supposed to have been swallowed up by the sea at some unknown time. There are several places along the coast which are pointed out as the site of this imaginary city, and the fishermen have many strange tales to tell of it. According to them, the tips of the spires of the churches may be seen in the hollow of the waves when the sea is rough, while during a calm the music of the bells, ringing out a hymn appropriate to the day, rises above the waters. I often fancy that I have at the bottom of my heart a city of Is, with its bells calling to prayer a recalcitrant congregation. At times I halt to listen to these gentle vibrations, which seem as if they came from immeasurable depths, like voices from another world.1 [Note: E. Renan, Recollections of my Youth, p. vii.]

2. Our social instincts cry out for common worship. They said unto me, Let us go. There is one thing in the services of the sanctuary that cannot otherwise be obtained. It is the social element in worship. The individual peculiarity is toned down in the general praise and prayer. The individual burden is forgotten in the common thanksgiving. The tempted, overburdened heart finds release in the assembling together with other souls. The solitary stranger, joining in praise and sharing the communal life of the congregation, forgets for the time his solitude. There is something infectious in the spiritual sense of so many wills gathered together with one accord. The social element in worship is not only part of the gregarious instinct, but in the convergence of many wills on one undertaking it produces a volume of prayers that is far greater than the sum of individual prayers would be. There is action and reaction of spiritual influences. This is perhaps most noticeable in great evangelistic meetings or spiritual conventions, where deep religious emotions are stirred up, and where waves of spiritual influence may almost be felt. But it is true, more or less, of every congregational group. Different hymns appeal to different minds and stir up different reactions. Different verses of the passages of the Bible which are read touch different natures and appeal to different experiences. One sentence in a prayer finds its way into one heart, another into another. The wistful, the weary, the colourless, the jubilant, the successful, the defeated draw from the service their cognate note. Each life-experience seems to attract as by a spiritual magnet its kindred thought.

We may rightly ask people to consider what is likely to be the effect of the neglect or disuse on a large scale of the worship of God. Doubtless it may mean a very little difference to individuals. We may let our worship be so poor and mechanical that the loss of it makes at the moment little difference. It is the way of such things that they mean little to those who use them little. But, even so, in the bulk they are worth a great deal. We make each our contribution, or fail to make it, to the nations worship, and through this to its higher life. This at the least; but how much more if worship is rightly used, if it brings the sense of Gods presence and the touch of eternal things, if conscience is brought weekly to the bar; if will and purpose receive reminder and encouragement, if worship is allowed to give that which is to be found in it by those who seek.

The boy was expressing the opinion of many older than himself when he said to his mother, I should like to be just such a Christian as father is, for no one can tell whether he is a Christian or not. This father is like the clock attached to a certain church, which possessed neither face nor hands, but which was wound up by the sexton on Sundays and continued to tick year after year, affording an apt illustration of the religion which many are content to possess. The movements of the clock were as regular and accurate as anyone could desire, but, inasmuch as it kept the time to itself, no one was the better for its existence.1 [Note: C. H. Robinson.]

3. Our highest moral life requires the open acknowledgment of God. If a man does not know and remember how much is above him, he will see nothing true. He will begin by thinking himself big, and end by finding himself and everything else little. He must look up because the truth of his nature is to belong and to depend. He cannot stand alone. His own strength is weakness. He is strong or wise only by what is given him, and put into him. Or he will begin by thinking he can do everything, and come to think that he can do nothing, and that there is nothing to do that is really worth doing. He must look up because the best in us is not what we are, but what we aspire to be. A man who does not look up has no ideals, no sense of mystery; he lacks reverence, and reverence is the essence of manhood. Without it life is dry, and petty and vulgar.

The Church stands for the most vital thing in lifethe art of teaching men how to live. On creeds and articles the minds of men have always differed, and there is no sure evidence forthcoming that the future will not repeat the past; but right and wrong are as old as Orion and its nebul. Right will never lose its lustre; never wrong its shame. Repeatedly we hear the criticism made that the Church is narrow; but how otherwise could she be? Is she not the only organization in the world to-day that stands for unflinching antagonism to wrong? Abolish the Church and the supremacy of evil would be unchallenged, the field abandoned, and Satan have his own wicked swing.

Many years ago a merchant in Liverpool became financially involved, through no fault of his own, and had to come to a settlement with his creditors. He gave up everything and went to live in a small house with his wife and children. He came to church regularly twice each Sunday, and with him all his family. As the years passed his business grew and prospered, and in due time he called his creditors together, paid his debts with interest and stepped forth a free man. His creditors made him a valuable presentation of silver in recognition of his splendid fight and his sterling and honourable character. That man told me he could not have held on, or held out in the dark days that fell upon him and his, but for the courage which came to him through the services of the Church, and the ministry of the Word and Sacraments. He trusted in God and he was not confounded.1 [Note: T. J. Madden, in The Record, Feb. 7, 1913, p. 126.]

II

The Place of Worship

Let us go unto the house of the Lord.

The house of the Lord is an expression which we at once recognize as figurative. Behold, heaven and the heaven of heavens cannot contain thee; how much less this house that I have builded! So it was said even in the Jewish dispensation. In the Christian dispensation it is still more strongly expressed that the only fitting temple of the Most High is the sacred human conscience, or the community of good men throughout the world, or that vast unseen universe which is the true tabernacle, greater and more perfect than any made by hands. Nevertheless, like all familiar metaphors the expression the house of God has a deep root in the human heart and mind. Our idea of the invisible almost inevitably makes for itself a shell or husk from visible things. This is the germ of religious architecture. This is the reason why the most splendid buildings in the world have been temples or churches. This is the reason why even the most spiritual, even the most puritanical, religion clothes itself with the drapery not only of words, and sounds, and pictures, but of wood, and stone, and marble. A Friends meeting-house is as really a house of God, and therefore as decisive a testimony to the sacredness of architecture, as the most magnificent cathedral.

1. There is a value in the association of religion with places. That value lies in the help which material things can be to the spiritual life of beings who have material forms. The wholly spiritual is at present unattainable by us. We are compelled to shape the spiritual in formal words, and to present the spiritual in material images. The sacraments are based on this value of sensible helps to spiritual feeling. And so historic and beautiful church-buildings cultivate reverence; familiar services nourish the spirit of worship; the church we have attended since childhood, or in which we have felt the power of Divine things, readily quickens emotion and renews faith. The hermit who retires even from hallowing associations does but make new ones for himself, for none of us can afford to neglect the help that sacred places and things may be to us.

An unfamiliar instance of special interest in sacred places was given by Professor Minas Teheraz to the Worlds Parliament. Speaking of the Armenian Church, he said: One result of the manifold persecutions has been to strengthen the attachment of the Armenians to the Church of St. Gregory, the Illuminator. Etchmiadzin has become a word of enchantment, graven in the soul of every Armenian. The Armenians of the mother country bow down with love before this sanctuary which has already seen 1591 summers. And as regards those who have left their native land, if it is far from their eyes it is not far from their hearts. A Persian monarch, Shah Abbas, had forcibly transported into his dominion fourteen thousand Armenian families. Like the captive Israelites at the remembrance of Jerusalem, these Armenians always sighed at the recollection of Etchmiadzin. In order to keep them in their new country, Shah Abbas conceived the project of destroying Etchmiadzin, of transporting the stones to Djoulfa (Ispahan), and there constructing a similar convent. He actually transported the central stone of the chief altar, the baptismal fonts, and other important pieces, but the emotion of the Armenians was so great that he was forced to give up his project of vandalism.1 [Note: R. Tuck.]

2. God is not tied to particular places. He is not confined to temples made with hands, and in all ages and lands devout souls alone with God in the mountain or the valley or the unpeopled desert have been able to worship Him with great concentration in the solitudes of nature. Nor does it obviate private and personal prayer. When thou hast shut thy door, pray to thy Father which is in secret is Jesus prescription for personal devotion. The true believer prays naturally to God for help, for grace, rendering thanks, taking counsel with God. The sources of his strength are found mainly in his private prayers.

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 conversation which our Saviour 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 restrictionthe 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.

It is the life of the members, and not the form of structure, that makes a Church living. It is as each one is a temple of the Holy Ghost that the combined brotherhood becomes a Christian Church in the highest sense. It is the spirit of prayer and service pervading the people that makes a Church distinguished. The quickened heart, to give for others money, service, self, is a mark of the living Church. Devotion to the service of man in the house of God draws out the most devoted talent of the best men and women. In the great Christian lands there is a large army of Christian workers in every living congregation on whom, rather than on the minister, devolves the management of the various activities of the church. Behind them are the main body of the people aiding by prayer and effort. These are the living stones.

Why not then worship only in the open air? Convenience forbids it as the normal form of worship. Why not worship in a barn? Is God not there? Yea, verily. And in times of persecution in the past, in Scotland and other lands, men and women have been glad to worship anywherein caves, on the mountain-side, in barns, or any shelter that offered. But in settled times Christian people, animated by the same feeling as King David expressed, felt that it was unfitting to worship God in circumstances less worthy than they themselves possessed. Their gratitude to God, and their own sthetic tastes, dictated tasteful churches, simple yet elegant, rich in hallowed associations, solemnized by spiritual transactions between the soul and God.1 [Note: Alexander Tomory, Indian Missionary, 77.]

3. A common centre of worship promotes unity and brotherhood. It was a national religion that was celebrated and reinforced during these pilgrimages to Jerusalem. The little village synagogue was a temporary makeshift, the Temple at Jerusalem was the house of worship. In the former the religious heart was fed but not satisfied. Life was maintained, duty was taught, but there was neither the beauty of holiness nor the glory of God that was enshrined in the central Temple. In a way, the throne of David was set right in the middle of the Temple. The law of the land and its administration issued from the Jewish Church. The arrangements of social life issued from the Jewish Church. The regulations of commerce issued from the Jewish Church. And so the Jew was glad as he went up to Zion because king and court, social convention and social habit, the rulers of commerce, all found their inspiration and their mandate in the Church.

There was a time in Scotland when the Church stood immediately behind the Kings throne as counsellor, when the Church regulated the homes of men, and their habits, when the Church conducted commercial treaties, when the Church granted charters to boroughs. All that is now changed in Scotland. It is so much changed that some say the Church has become little more than a mere relic in this land. It is so much changed that some declare the province of the Church is so limited as to be on the point of disappearing altogether; but I think I read the signs of the times sufficiently accurately when I declare that again in our time the conviction is deepening and growing apace that a nation can be strong in the various aspects of its life, its social life, its commercial life, its political life, only as it is infused with those ideals and eternal verities that are summed up in the name of religion.1 [Note: A. B. Scott.]

III

The Spirit of Worship

I was glad when they said unto me, Let us go unto the house of the Lord.

The Hebrew poet was sure of one thingthat 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 I 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.

Better known, perhaps, than that of any other Christian household, is the domestic life of Gregory Nazianzen, the poet of Eastern Christendom, and one of the greatest of its orators and theologians. Gregorys mother, Nonna, a woman of ardent piety, born of a Christian family, and carefully trained in the faith, was a housewife after Solomons own heartso her son describes hersubmissive to her husband, yet not ashamed to be his guide and teacher. It was Nonnas constant prayer that her husband, Gregory, should become a convert, for, though a man of high character and exemplary life, he was a pagan. A dream inspired by a psalm helped her to gain her hearts desire. Pagan though he was, her husband seems to have known the Psalms, for he dreamed that he was singing the words, I was glad when they said unto me, We will go into the House of the Lord (Psalms 122). The impression was too deep to pass away when he awoke. After a short preparation, he was baptized, and eventually became, and for forty-five years remained, Bishop of Nazianzus (32974).1 [Note: R. E. Prothero, The Psalms in Human Life, 15.]

1. If we take the psalm as referring to the return from the Captivity we may imagine how the pilgrim would express his delight at finding himself once more in sight or in prospect of home. The psalms and prophecies of the time describe the delight with which the travellers started on their westward journey; how they mounted ridge after ridge, and caught the first view of their own country; how the beacon-fires flashing from their native hills welcomed them onwards; how at last their feet stood fast within thy gates, O Jerusalem. This is one part of the feeling of the return of the exiles, and it became the root of that patriotic sentiment which flourished henceforth in the Jewish nation with a vigour never known before.

There is another feeling in the background, which gives additional force to this passionate home-sickness and patriotic fervour. They had not merely been absent from home. They had been sojourning in a mighty empire wholly unlike their own. They had seen the splendours of Babylon; they had mixed with the princes and potentates of Chaldea, Persia, and Media; they had drunk in all the influences of those far-off seats of Oriental wisdom. Their ideas of religion, of history, and of science had become enlarged. If in some respects they were a lesser nation than they were before the Exile, in some respects they were much greater. For they had received a new and serious impulse which ended in nothing less than the greatest event of the worlds historythe advent of Christianity.

There has not been a generation of men for the last three thousand years, there will not be a generation of men to the end of time, in which some will not read with sympathy that story on which the greatest master of ancient poetry has spent all his artwhich tells of the return of Ulysses after his long absence; the wife counting the weary days in the hills of Ithaca; the dog leaping up in his masters face and dying of joy; the aged servants recognizing their long-lost chief as he treads once more his fathers threshold. To any man worthy of the name, the thoughts of mother, and wife, and children, and brothers, and sisters, are among the most inspiring, the most purifying, the most elevating of all the motives which God has given us to steady our steps, and guide our consciences, and nerve us for duty, through all the changes and chances of this mortal life. Happy, thrice happy, is he or she who keeps this sanctuary pure and undefiled. False to his country, and false to the true interests and the holy progress of mortals, is he or she who undermines or betrays it. Not charity only, but all the virtues of which charity is the bond begin and end at Home.1 [Note: A. P. Stanley, Sermons on Special Occasions, 111.]

2. The Psalmist was glad because he approached God as a son and not as a slave. We delight in the services of the House of God when we realize that the Great God Himself is pleased with the spiritual sacrifice, the offering of prayer and praise and thanksgiving and intercession which we bring. We must remember that our God is a Father, and Father is the name whereby He especially manifests Himself to us. A King He is of course; a Judge too, a Revealer, a Saviour, even a Friend; but, beyond and above all, He is a Father. And when we really grasp the idea of His Fatherhood, it is not so difficult for us to understand the feelings with which He regards the approaches of His children to His sacred presence.

I can imagine a monarch seated on high, on his throne, looking coldly down upon his subjects, and receiving with little or no emotion but that of a gratified pride, and of a resolve to have his due, the presents which they pour out profusely at his feet. But if the monarch were also a father the circumstances would be radically altered, and I should expect the feeblest offering, if it were but really made in love, to find favour in his eyes; just as I expect that whilst the great Sovereign of the universe listens with complacency to the glorious hymns and anthems of the hosts of heaven, He finds perhaps a sweeter music in the lispings of a little child, or in the broken utterances of a penitent sinner just turning from his sin, and scarcely able at present to believe that he will be accepted, or in the worship of such people as we are, offering our sacrifice sincerely, offering it in the name of Jesus Christ, but yet painfully conscious of the imperfection with which we realize unseen and eternal things, and of the wandering thoughts which so frequently drag our souls down from the heights of spiritual contemplation to engage them with the veriest trifles of the passing moment.1 [Note: G. Calthrop.]

When upon the battle-field we receive our dying comrades last message to his wife, when we pass in the rude hospital from one sufferer to another, when with a few we have to sacrifice life without one single hope of being saved, that we may keep a post for the safety of an army: we do not speak then of a God of ideas, of an impersonal Essence of Love and Truth, but of a living, loving Friend, who will be a Father to the widow, who stands, as if in human form, and speaks in human voice to the wounded who is torn with pain, to the doomed who dies, unknown, for duty. In such hours the Idealist worships the personal Fatherhood of God. Go to the poor mechanic who has worked all his life in a city garret, and talk of the God who is infinite Life in Nature; go to men at some great crisis, when their work has broken up, when their heart is broken, and speak of the pitiless action of Force, and the hard fighter with the real ills of poverty, or the tortured man, will mock at your consolation. When I ask bread, he will say, you give me a stone. But tell them of a personal Father who loves and pities them, who chastens because He loves, whose tenderness goes hand in hand with justice, who sits with them at the bench, and bears, through sympathy, their poverty: who knows their suffering, and will not leave them or forsake them in the hour of their bitter need; who is human to them with a higher, tenderer humanity than any they can get on earth, and I know their eyes will light with hope, their spirits take a Divine courage, their patience grow so beautiful that all around will see that there is a higher Power there than earthly gratitude.2 [Note: Stopford A. Brooke.]

3. In true worship, reverence and intelligent interest must be joined to enthusiasm. Indeed we cannot have worship without reverence. Reverence is the very essence of true religion, and therefore wherever reverence is wanting there can be no true worship. The belief of the Gospel, which implies the possession by us of Jesus as our Saviour from sin and death, should make us gladglad with a great, deep joy of which the world knows nothing. But a happy or glad heart is not opposed to, or inconsistent with, a devout and reverent spirit; and however great may be our joy in communion with God, we ought to be reverent when we come before Him.

One cannot help wondering that some people who do go to the House of God should go at all, they show so little interest in the services. You see their want of interest even in the manner in which they go to their pews; and you see it further in their habit of gazing around them at the gathering worshippers before the services begin, and in their vacant look during the time the services are going on. With them, church-going is a mere religious form. They resemble the Northern Farmer of whom Tennyson tells us in one of his poems, who said about his minister

An I hallus coomd to s chooch afoor moy Sally wur ded,

An erd um a bummin away loike a buzzard-clock ower my ed,

An I niver knawd whot a mend but I thowt aad summut to say,

An I thowt a said whot a owt to a said an I coomd away.

One of the best men whom I have ever known, a man of great intellectual gifts and acquirements, who had cherished through life the most exalted views of God, and much of whose time was spent on his knees in prayer, as he drew near the close of his life felt a sense of awe almost amounting to fearthough the had no doubt of his safetyas he thought of entering into the presence of God. Yes, and the more holy anyone really becomesthe more anyone knows about Godthe more like to God anyone becomes, the greater will be his reverence for God, the more solemnized will he feel when in Gods presence.1 [Note: W. Duncan, Gods Book: Gods Day: Gods House, 84.]

4. The Psalmists gladness was inspired by the feeling that he was a member of a goodly fellowship. He has his eye upon the past. He is regarding the days that are gone, as he mounts up this road to Jerusalem; as his own feet trace the way that leads up to Zion he finds there footprints of vanished generations of Gods own pilgrim people, and in his minds eye he finds himself enrolled in the august procession of Gods own people that, going up this road before him in past days, have found it the road of duty, the road of salvation, the road of their souls peace; and so he says I have joy. He had the joy which is begotten in us by the communion of saints; he had the gladness which is engendered in us by what the writer to the Hebrews calls being compassed about with so great a cloud of witnesses.

To this house we come, drawn not by arbitrary command which we fear to disobey; not by self-interest, temporal or spiritual, which we deem it prudent to consult; not, I trust, from dead conventionalism, that brings the body and leaves the soul; but by a common quest of some holy spirit to penetrate and purify our life; by a common desire to quit its hot and level dust, and from its upland slopes of contemplation inhale the serenity of God; by the secret sadness of sin, that can delay its confessions, and bear its earthliness no more by the deep though dim; consciousness that the passing weeks do not leave us where they find us, but plant us within nearer distance, and give us a more intimate view, of that fathomless eternity wherein so many dear and mortal things have dropped from our imploring eyes. It is no wonder that in meditations solemn as these we love and seek each others sympathy. It is easy, no doubt, to journey alone in the broad sunshine and on the beaten highways of our lot: but over the midnight plain, and beneath the still immensity of darkness, the traveller seeks some fellowship for his wanderings. And what is religion but the midnight hemisphere of life, whose vault is filled with the silence of God, and whose everlasting stars, if giving no clear light, yet fill the soul with dreams of immeasurable glory? It will be an awful thing to each of us to be alone, when he takes the passage from the mortal to the immortal, and is borne alongwith unknown time for expectant thoughtthrough the space that severs earth from heaven: and till then, at least, we will not part, but speak with the common voice of supplicating trust of that which awaits us all.1 [Note: James Martineau, Endeavours after the Christian Life, 138.]

When religious worship has become a customary social act, a man who sympathizes with the religious idea is right to show public sympathy with it; he ought to weigh very carefully his motives for abstaining. If it is indolence, or a fear of being thought precise, or a desire to be thought independent, or a contempt for sentiment that keeps him back, he is probably in the wrong; nothing but a genuine and deep-seated horror of formalism justifies him in protesting against a practice which is to many an avenue of the spiritual life. A lack of sympathy with certain liturgical expressions, a fear of being hypocritical of being believed to hold the orthodox position in its entirety, justifies a man in not entering the ministry of the Church, even if he desires on general grounds to do so, but these are paltry motives for cutting oneself off from communion with believers. It is clear that Christ Himself thought many of the orthodox practices of the exponents of the popular religion wrong, but He did not for that reason abjure attendance upon accustomed rites; and it is far more important to show sympathy with an idea, even, if one does not agree with all the details, than to seem, by protesting against erroneous detail, to be out of sympathy with the idea. The mistake is when a man drifts into thinking of ceremonial worship as a practice specially and uniquely dear to God. There are some who have a quickened sense of fellowship and unity, when prayers and aspirations are uttered in concert; but the error is to desire merely the bodily presence of ones fellow-creatures for such a purpose, rather than their mental and spiritual acquiescence. The result of such a desire is that it is often taught, or at all events believed, that there is a kind of merit in the attendance at public worship. The only merit of it lies in the case of those who sacrifice a personal disinclination to the desire to testify sympathy for the religious life. It is no more meritorious for those who personally enjoy it, than it is for a lover of pictures to go to a picture-gallery, for thus the hunger of the spirit is satisfied.1 [Note: A. C. Benson, The Silent Isle, 63.]

Literature

Burrell (D. J.), The Spirit of the Age, 51.

Cuckson (J.), Faith and Fellowship, 205.

Duncan (W.), Gods Book: Gods Day: Gods House, 73.

Farindon (A.), Sermons, ii. 634.

Leach (C.), Sunday Afternoons with Working Men, 253.

Rawnsley (R. D. B.), Village Sermons, ii. 70.

Stanley (A. P.), Sermons on Special Occasions, 87, 110, 224.

Talbot (E. S.), Some Aspects of Christian Truth, 292.

Tomory (A.), in Alexander Tomory, Indian Missionary, 75.

Voysey (C.), Sermons, ix. (1886), No. 13; x. (1887), No. 26; xvi. (1893), No. 31; xxi. (1898), No. 13; xxvi. (1903), No. 34.

Christian World Pulpit, xvii. 190 (J. F. Haynes); xxix. 56 (W. Scott); lxxvi. 123 (J. G. Davies), 316 (A. B. Scott).

Church Family Newspaper, Feb. 3, 1911, 88 (H. H. Robinson).

Clergymans Magazine, 3rd Ser., xi. (G. Calthrop).

Record, Feb. 7, 1913 (T. J. Madden).

Fuente: The Great Texts of the Bible

was glad: Psa 42:4, Psa 55:14, Psa 63:1-3, Psa 84:1, Psa 84:2, Psa 84:10, Psa 119:111

Let us go: Isa 2:3, Jer 31:6, Jer 50:4, Jer 50:5, Mic 4:2, Zec 8:21-23

Reciprocal: 2Sa 15:25 – he will bring 1Ch 29:3 – I have set Ezr 6:16 – with joy Psa 26:8 – Lord Psa 132:7 – will go Psa 147:1 – and praise Ecc 8:10 – the place Isa 38:22 – What Isa 58:13 – call Eze 24:25 – their strength Eze 46:10 – General Luk 2:44 – in

Fuente: The Treasury of Scripture Knowledge

JOY IN PUBLIC WORSHIP

I was glad when they said unto me, Let us go into the house of the Lord.

Psa 122:1

I. Glad, because it is the place of rest from the weeks toil and care.In the sanctuary we lay our burdens down. We cease from the labours which have occupied us through all the week. Body and mind and spirit alike have a happy season of quiet, refreshment, recuperation. Surely we could never dispense with the Sabbath and the Holy House; we need them for the restoring of our nature.

II. Glad, because it is the place of worship.There we lift our voices in sweet and thankful praise. There we breathe forth the desires of our innermost souls in earnest prayer. There we con and ponder the Word of Life, bending over the revelation which our Lord has given us of Himself and of His grace. And there are no exercises more delightful or more fructifying than these.

III. Glad, because it is the place of communion with the saints.We meet with kindred spirits. They say unto us, Let us gous: it is the plural number, it denotes the company of Gods sons and daughters, it introduces us to a large and glorious fellowship. We receive help from these true comrades of our hearts; we can give them encouragement too, and stimulus, and cheer.

IV. And glad most of all, because it is the place where God draws nigh.The house of the Lord: that is its name. Near us as He is all the week through, He is specially near when His day comes round and when we seek Him in the assembly of His people. The Father and the Son and the Spirit come to us and make their abode with us. We enter into the secret place of the Most High.

Illustration

This psalm obviously justifies its title, A song of degrees. It is a psalm of the pilgrims going up to worship at Jerusalem, and its theme is delight in the city of God, and in the Temple that made that city glorious. These pilgrimages three times a year to the capital were a bright feature in the life of the Israelites. I was glad when they said unto me, Let us go into the house of the Lord. Neighbours in outlying parts had been visiting each other beforehand, talking about the journey and inviting their friends to join. The little companies come streaming in from a distance until near Jerusalem they become a great multitude full of social joy and religious fervour. It is surely good that people should speak among their friends about going to Gods house.

Fuente: Church Pulpit Commentary

The restored House and the City!

A song of the ascents: of David.

The next psalm brings in the full blessing. In view of the 132nd psalm; it is quite natural that it should be a psalm of David: against which it is vain to appeal to the fifth verse, unless it is quite plain that not only was David no prophet, but that he did not even believe the prophecy as to his house.

The psalm shows us the end of the pilgrimage in the restored city and temple of the glorious days to come. The worse than lone man of the first psalm finds himself here surrounded with companions, who are in complete sympathy also with his own delight in what is the glorious city’s crown of blessing, the dwelling-place of Jehovah in her midst.

1. Jerusalem is now the uniting centre for Israel: in fact, (though this does not appear in the psalm,) of the whole earth. The basis of unity the first verse expresses, the power over the soul of Jehovah’s house. Our Jerusalem has indeed no temple, but only because God is there in a more perfect way. But how glad will they be when it is said to them; “Let us go into the house of Jehovah”! It is now for them no more a matter of faith: it is one of sight: “standing are our feet within thy gates, Jerusalem.”

It is a resurrection; indeed, this city compacted together: all firmly united because held by that divine attraction which the first verse expresses. No other bond can unite like this, and none else be like this -eternal.

Now we see the nation united with it, the tribes going up on their pilgrimages when in the land, -happy substitution for the toil of the wilderness itself, now ended. Thus the blessing is now complete for them: I do not, of course, mean told out completely, but we realize that they are in it.

2. The city thus reviewed is now lifted into the supremacy which belongs to it: “for there are set thrones of judgment, -thrones for the house of David.” Christ has His place here, as we know, though we must go to other scriptures to learn that it is so. “Thrones,” in the plural. and for the house of David,” imply, apparently, the vice-royalty of the simply human “prince” of that line, with whom Ezekiel makes us acquainted (ch. 46 throughout). Of the reign of the heavenly saints with Christ, with which some would connect it, it cannot possibly speak.

The thrones are “for judgment,” -no mere regal state: for righteousness is to be maintained upon the earth; and men are bidden now to welcome and be subject to this new sovereignty. As was said to Abraham, “blessed shall he be who blesseth thee,” so now is it here: “they shall prosper that love thee.” To love righteousness is to be righteous; and here is a kingdom of righteousness in which every sufferer for and every hater of wrong may rejoice together. The peace of Jerusalem means the welfare of men and the blessing of God. There is a human ground for such a prayer as is here offered: brethren and companions in divine things whose prosperity it means; and there is a divine-human ground, that dwelling of God with man which the house of God implies. Oh for the days to come in which all this shall be revealed! And yet this is only the type and shadow of better things above.

Thus the first series is clearly ended, and to begin another we go back in time.

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 122:1-2. I was glad when they said, Let us go, &c. Or, We will go, into the house of the Lord They are the words of the people, exhorting one another to go and attend upon the worship of God at his tabernacle or temple at Jerusalem, and especially at the three great festivals; and they are intended to signify with what great joy such Israelites as were pious received and complied with invitations from their brethren to accompany them on these occasions. But with how much greater joy ought Christians to embrace all opportunities of approaching God, and assembling with his people in the more rational, spiritual, and edifying worship of the New Testament church! Our feet shall stand within thy gates, &c. Thither we will come, and there we will continue during the times of solemn worship; O Jerusalem The city where the ark of the covenant and Gods holy altars are now fixed. We shall wander no more, as we did formerly, when the ark was removed from place to place. We have now got a settled habitation for it, and where it is there will we be.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Psa 122:4. The tribes go up, because they found all the testimonials of the covenant there; and because the thrones of Davids house would decide their causes with equity. Therefore this psalm could not be composed in Babylon.

REFLECTIONS.

Of the glory and beauty of Zion we have often spoken before, as in Psalm 48. 84. 87. But there are several other sentiments here which claim attention. The joy which David expressed on being called to worship, is a high mark of a regenerate soul. Piety loves the name, the worship, and the people of God. It is a sure proof that the affections are disengaged from an inordinate love of the world, and that the highest pleasure and delight of the heart is in the service of God. Whereas, a sluggish frame, when the man is to drag to devotion as to the gloom of a prison, is a sad sign that the heart is unacquainted with the power of religion, and alienated from the life of God.

We ought to pray for the prosperity of religion, or the christian Zion; for in her peace we shall have peace and prosperity of every kind. Our neighbours also shall have peace, for the covenant blessings are entailed on them. Our children likewise shall have peace. A religious influence promoted in a town, or in a nation, sheds the influence of heaven on all around. Let us therefore love Zion, for it is Gods house; and let us risk both life and fortune to seek its good. I may here observe, that this beautiful psalm is a rival subject of versification among poets. Our George Buchanan has succeeded well. Melchior Adamus has copied many whole lines from Buchanan. Merricks English version of this psalm is often an imitation of the above Latin poets.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

CXXII. The Glory of the Temple.

Psa 122:3. The Psalmist refers probably to the ideal Jerusalem. Every true Jew was in sentiment a loyal burgher of Jerusalem. Jerusalem was like Mecca to the Mohammedan or Rome to the Roman Catholic; therefore the tribes went up to it (cf. Psalms 87).

Psa 122:5. are: read, were (mg.). The poet recalls the ancient glories of Davids time.

Fuente: Peake’s Commentary on the Bible

PSALM 122

The joy of a godly man in view of the return to the house of the Lord, and the city of Jerusalem.

(vv. 1-2) The psalm opens with an expression of joy on the part of the psalmist on hearing the decision of the godly to journey together to the house of the Lord. In the confidence that the Lord is their keeper, as set forth in Psalm 121, the remnant are emboldened to take the pilgrim way to the house of the Lord. The immediate effect of this decision is to fill their hearts with assurance. If the Lord will not suffer the feet of His saints to be moved (Psa 121:3), they can boldly say, Our feet shall stand within thy gates, O Jerusalem.

(vv. 3-5) In the confidence of faith, the godly man is led to view Jerusalem – their journey’s goal – not as it has been through the ages, but, as it will be according to the purpose of God. In the day of Nehemiah the wall of Jerusalem was broken down, and the gates thereof burned with fire. Now, the godly man, looking beyond the ruin, sees it, not only building but builded, as a city that is compact together. No longer are there breaches in the wall.

Second, it is seen as the gathering place of the tribes of the Lord. None will be missing in the day of the coming glory.

Third, the universal gathering of the earthly people of God will become a testimony to Israel. At last they will be a true witness setting forth God’s purpose to have a united people.

Fourth, when the earthly people of God are at last gathered together it will turn to the praise of the Lord. God is going to dwell in the midst of a praising people.

Lastly, when Israel are regathered, Jerusalem will not only be a centre of worship, it will be the seat of royal administration. Praise will ascend to Jehovah, and blessing will be dispensed to the people.

(v. 6) In contrast to Jerusalem according to the purpose of God, the centre of praise and blessing, the godly man thinks of the city in its present ruined condition, a centre of strife and sorrow through long ages. If the view of the city in its coming glory leads to praise, the view of the city in its ruin calls for prayer. Thus the psalmist can say, Pray for the peace of Jerusalem, coupled with the assurance that they that love Jerusalem will prosper. To think with God about His people, to feel their sorrows, and pray for their peace, is the way to spiritual prosperity.

(vv. 7-9) The last three verses present the response to the call for prayer. At once the desire is awakened for the peace and prosperity of the city. The soul taught of God couples prosperity with peace. The divisions and contentions amongst the people of God have ever been a source of spiritual poverty and scattering. With the healing of the breaches and the restoration of peace, prosperity is assured.

Then, thinking of his brethren and companions, and their blessing, the godly man puts up the prayer, Peace be within thee. Finally the highest motive for his prayer is the good of the house of the Lord.

Fuente: Smith’s Writings on 24 Books of the Bible

122:1 [A Song of degrees of David.] I {a} was glad when they said unto me, Let us go into the house of the LORD.

(a) He rejoices that God had appointed a place where the ark would still remain.

Fuente: Geneva Bible Notes

Psalms 122

David spoke of his delight in going up to the temple to worship God in this short psalm. He exhorted the Israelites to pray for the security of Jerusalem so that this blessing might continue. Such a condition, i.e., a peaceful state, would glorify God, as well as benefit His people.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Joyful anticipation of worship 122:1-2

David related how happy he felt when it was time to worship God at the sanctuary in Jerusalem. It was a great privilege to stand within the gates of the city that God had chosen as the place where He would meet with His people.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 122:1-9

THIS is very distinctly a pilgrim psalm. But there is difficulty in determining the singers precise point of view, arising from the possibility of understanding the phrase in Psa 122:2, “are standing,” as meaning either “are” or “were standing” or “have stood.” If it is taken as a present tense, the psalm begins by recalling the joy with which the pilgrims began their march, and in Psa 122:2 rejoices in reaching the goal. Then, in Psa 122:3, Psa 122:4, Psa 122:5 the psalmist paints, the sight of the city which gladdened the gazers eyes, remembers ancient glories when Jerusalem was the rallying point for united worship and the seat of the Davidic monarchy, and finally pours out patriotic exhortations to love Jerusalem and prayers for her peace and prosperity. This seems the most natural construing of the psalm. If, on the other hand, Psa 122:2 refers to a past time, “the poet, now again returning home or actually returned, remembers the whole pilgrimage from its beginning onwards.” This is possible; but the warmth of emotion in the exclamation in Psa 122:3 is more appropriate to the moment of rapturous realisation of a long-sought joy than to the paler remembrance of it.

Taking, then, the former view of the verse, we have the beginning and end of the pilgrimage brought into juxtaposition in Psa 122:1 and Psa 122:2. It was begun in joy; it ends in full attainment and a satisfied rapture, as the pilgrim finds the feet which have traversed many a weary mile planted at last within the city. How fading the annoyances of the road! Happy they whose lifes path ends where the psalmists did! The joy of fruition will surpass that of anticipation, and difficulties and dangers will be forgotten.

Psa 122:3-5 give voice to the crowding thoughts and memories waked by that moment of supreme joy, when dreams and hopes have become realities, and the pilgrims happy eyes do actually see the city. It stands “built,” by which is best understood built anew, rising from the ruins of many years. It is “compact together,” the former breaches in the walls and the melancholy gaps in the buildings being filled up. Others take the reference to be to the crowding of its houses, which its site, a narrow peninsula of rock with deep ravines on three sides, made necessary. But fair to his eyes as the Jerusalem of today looked, the poet-patriot sees auguster forms rising behind it, and recalls vanished glories, when all the twelve tribes came up to worship, according to the commandment, and there was yet a king in Israel. The religious and civil life of the nation had their centres in the city; and Jerusalem had become the seat of worship because it was the seat of the monarchy. These days were past; but though few in number, the tribes still were going up; and the psalmist does not feel the sadness but the sanctity of the vanished past.

Thus moved to the depths of his soul, he breaks forth into exhortation to his companion pilgrims to pray for the peace of the city. There is a play on the meaning of the name in Psa 122:6 a; for, as the Tel-el-Amarna tablets have told us, the name of the city of the priest-king was Uru Salim-the city of [the god of] peace. The prayer is that the no men may become omen, and that the hope that moved in the hearts that had so long ago and in the midst of wars given so fair a designation to their abode, may be fulfilled now at last. A similar play of words lies in the interchange of “peace” and “prosperity,” which are closely similar in sound in the Hebrew. So sure is the psalmist that God will favour Zion, that he assures his companions that individual well-being will be secured by loyal love to her. The motive appealed to may be so put as to be mere selfishness, though, if any man loved Zion not for Zions sake but for his own, he could scarcely be deemed to love her at all. But rightly understood, the psalmist proclaims an everlasting truth, that the highest good is realised by sinking self in a passion of earnest love for and service to the City of God. Such love is in itself well-being; and while it may have no rewards appreciable by sense, it cannot fail of sharing in the good of Zion and the prosperity of Gods chosen.

The singer puts forth the prayers which he enjoins on others, and rises high above all considerations of self. His desires are winged by two great motives-on the one hand, his self-oblivious wish for the good of those who are knit to him by common faith and worship; on the other, his loving reverence for the sacred house of Jehovah. That house hallowed every stone in the city. To wish for the prosperity of Jerusalem, forgetting that the Temple was in it, would have been mere earthly patriotism, a very questionable virtue. To wish and struggle for the growth of an external organisation called a Church, disregarding the Presence which gives it all its sanctity, is no uncommon fault in some who think that they are actuated by “zeal for the Lord,” when it is a much more earthly flame that burns in them.

Fuente: Expositors Bible Commentary