4<\/strong>. Whither the tribes went up, (even) the tribes of Jah,<\/p>\n (As) a testimony for Israel,<\/p>\n To give thanks to the name of Jehovah.<\/p>\n The perfect tense might denote “custom in the past continuing into the present” and so be rendered go up<\/em>, but it is more natural to take it as referring to the ancient custom of the days before the Exile. The poet idealises the past and forgets the division of the nation. The practice of pilgrimage to the Temple at Jerusalem is called a testimony<\/em>, i.e. a law or institution which bore witness to Israel’s relation to Jehovah as His people. Cp. Psa 81:4-5<\/span>; Exo 23:17<\/span>; Deu 16:16<\/span>.<\/p>\n Whither the tribes – <\/B>The twelve tribes of the children of Israel.<\/P> Go up – <\/B>To the great feasts and festivals of the nation. See Exo 23:17<\/span>. This language of going up is such as would be used anywhere respecting the capital of a nation – as it is now of London; but it was literally true of Jerusalem, since it was elevated far above most parts of the land.<\/P> The tribes of the Lord, unto the testimony of Israel – <\/B>The ark of testimony; the ark within which were the tables of stone, containing the law considered as Gods testimony or witnessing as to justice, right, equity, duty, truth. See Exo 16:34<\/span>; Exo 25:16<\/span>, Exo 25:21<\/span>; Exo 40:3<\/span>, Exo 40:20<\/span>; Exo 30:6<\/span>, Exo 30:36<\/span>; Exo 31:18<\/span>.<\/P> To give thanks unto the name of the Lord – <\/B>To worship Yahweh – the name often being put for the Being himself. A main part of Hebrew worship was praise, and hence, this is often put for the whole of worship.<\/P> <\/p>\n Psa 122:4<\/span><\/p>\n Whither the tribes go up.<\/em><\/p>\n <\/em><\/p>\n The church the centre of union<\/strong><\/p>\n The <\/em>church is still the centre of union. To this sacred place the tribes of God are ever going up, in accordance with the Divine statute, to give thanks unto the name of the Lord. All local peculiarities, all national distinctions, vanish in the house of God. The Asiatic and the Esquimaux, the Red Indian and the Islander of the Southern Ocean, the African and the European, assemble here as one family; and, throwing aside all sectional feuds and rivalries, they worship on the same holy mountain. The great bond of union is Christ, and, joined to Him who is our living Head, we are members of one another. All one in Christ. There is one Father, one Redeemer, one Holy Ghost. There is one condemnation, and there is one redemption; one cross of atonement, one throne of grace, one home in heaven. Whenever believers meet, they can sing the same psalms, and repeat the same prayers. The New Jerusalem, the metropolis of the universe, where the Son of David is seated upon His mediatorial throne, is the eternal centre of worship and of union. To this true Holy of holies the tribes of Israel are always going up, to give thanks unto the name of the Lord. Pleasant it must have been to witness company after company of pilgrims arriving at the earthly Jerusalem, to worship Jehovah at His solemn feasts. But how much more delightful to behold their disembodied spirits, borne upwards on the wings of angels, passing through the pearly gates of the New Jerusalem, and placed in triumph before the jasper throne! They come from the east and the west, from the north and the south. Each day, each night, accessions are made to the number of the redeemed, and new voices added to their jubilant songs. And then, too, the assemblies never break up, and the festivals have no end. There is peace within the walls, and prosperity within the palaces: peace flowing on as a majestic river, unruffled with storms, and unchafed with any impediment: prosperity, ample as the desires of the glorified spirit, and immortal as its nature. (N. McMichael.<\/em>)<\/p>\n Verse 4<\/span>. The testimony of Israel<\/B><\/I>] There is the ark<\/I>, where the presence of God is manifested; there is the holy of holies; and there all the tribes assembled to worship Jehovah. He no doubt alludes to the assembling of the tribes annually<\/I> at each of the three<\/I> grand national festivals.<\/P> <\/p>\n The tribes; <\/B>not some few pious people of each tribe, as in Sauls time and under the judges, but whole tribes; nor only one or two of the tribes, as it was during the late civil wars, but all the twelve tribes. <\/P> The tribes of the Lord; <\/B>whom God hath chosen to be his people, and whom he hath invited and required to resort thither. <\/P> Unto the testimony of Israel; <\/B>unto the ark, which is oft called the testimony<\/I>, as Exo 16:34<\/span>; Lev 16:13<\/span>; 24:3<\/span>; Num 17:4<\/span>, and more fully the ark of the testimony, as Exo 26:33<\/span>,34<\/span>, and elsewhere; because of the tables of the covenant laid up in it, which are called Gods testimony, and the tables of the testimony, as Exo 25:16<\/span>; 31:18<\/span>, &c. And this may well be called the testimony of<\/I> or to Israel<\/I>, because it was given by God to them and for their good. Or, by or according to the testimony of Israel<\/I>, i.e. Gods command given to Israel, which may be alleged here as the reason which moved them to this journey. <\/P> To give thanks unto the name of the Lord; <\/B>to worship God; this one eminent part and action thereof being put for all the rest. <\/P> <\/p>\n 4. testimony<\/B>If “unto”is supplied, this may denote the ark (Ex25:10-21<\/span>); otherwise the act of going<\/I> is denoted, called atestimony<\/I> in allusion to the requisition (De16:16<\/span>), with which it was a compliance.<\/P><\/p>\n Whither the tribes go up, the tribes of the Lord<\/strong>,…. The twelve tribes of Israel; the males of them went up three times a year to Jerusalem to worship, at the feasts of passover, pentecost, and tabernacles; and was typical of the church of Christ, where the worship of God is carried on, his word preached, and ordinances administered; and whither saints go and attend for their own profit and the glory of God; this is the city of our solemnities, Isa 33:20<\/span>;<\/p>\n unto the testimony of Israel<\/strong>; the ark of the testimony a symbol of the divine Presence. The law is called a testimony, because it testified the will of God to be done; this was put into an ark, which had its name from thence, and was typical of Christ, the end of the law for righteousness; and over the ark was the divine Presence: hither the tribes came to worship God, and to consult him;<\/p>\n “who (the Targum here says testifies to Israel, that his divine Majesty dwells among them, when they go to confess unto the name of the Lord.”<\/p>\n The Gospel is called the testimony of Christ; and it is what testifies concerning his person, office, and grace, unto the Israel of God; and who go up to the house of God in order to hear it;<\/p>\n to give thanks unto the name of the Lord<\/strong>; for all his mercies and blessings, both temporal and spiritual; and which should be acknowledged, not only in a private manner, but publicly in the house of God; see Ps 100:4<\/span>.<\/p>\n The imposing character of the impression was still greatly enhanced by the consideration, that this is the city where at all times the twelve tribes of God’s nation (which were still distinguished as its elements even after the Exile, Rom 11:1<\/span>; Luk 2:36<\/span>; Jam 1:1<\/span>) came together at the three great feasts. The use of the twice as equivalent to is (as in Canticles) appropriate to the ornamental, happy, miniature-like manner of these Songs of degrees. In the is, as in Ecc 1:7<\/span>, equivalent to , which on the other hand in Psa 122:5<\/span> is no more than an emphatic (cf. Psa 76:4<\/span>; Psa 68:7<\/span>). affirms a habit (cf. Job 1:4<\/span>) of the past, which extends into the present. is not an accusative of the definition or destination (Ew. 300, c), but an apposition to the previous clause, as e.g., in Lev 23:14<\/span>, Lev 23:21<\/span>, Lev 23:31<\/span> (Hitzig), referring to the appointing in Exo 23:17<\/span>; Exo 34:23<\/span>; Deu 16:16<\/span>. The custom, which arose thus, is confirmed in Psa 122:5<\/span> from the fact, that Jerusalem, the city of the one national sanctuary, was at the same time the city of the Davidic kingship. The phrase is here transferred from the judicial persons (cf. Psa 29:10<\/span> with Psa 9:5<\/span>; Psa 28:6<\/span>), who sit in judgment, to the seats (thrones) which are set down and stand there fro judgment (cf. Psa 125:1<\/span>, and , Rev 4:2<\/span>). The Targum is thinking of seats in the Temple, viz., the raised (in the second Temple resting upon pillars) seat of the king in the court of the Israelitish men near the , but points to the palace, 1Ki 7:7<\/span>. In the flourishing age of the Davidic kingship this was also the highest court of judgment of the land; the king was the chief judge (2Sa 15:2<\/span>; 1Ki 3:16<\/span>), and the sons, brothers, or kinsmen of the king were his assessors and advisers. In the time of the poet it is different; but the attractiveness of Jerusalem, not only as the city of Jahve, but also as the city of David, remains the same for all times.<\/p>\n 4. Thither the tribes ascended. David here invests Jerusalem with two titles of honor, calling it the sacred and regularly appointed place for calling upon the name of God; and next, the royal sea, to which the whole people were to have recourse for obtaining justice. All our salvation depends upon these two points; first, that Christ has been given to us to be our priest; and, secondly, that he has been established king to govern us. This God showed to his ancient people under figures. The sanctuary erected on mount Zion was intended to keep their faith fixed upon the spiritual priesthood of Christ; and in like manner, by the kingdom of David, there was presented to their view an image of the kingdom of Christ. The Psalmist, therefore, says in the first place, that the tribes or families of God shall come to Jerusalem; and then he immediately adds, that there the seat of judgment is erected, on which he and his posterity will sit. The reason why it was the will of God that there should be only one temple and one altar was, that the people might not fall away to various superstitions. David therefore here declares that this place was appointed by God’s own mouth, that all the families of God, or the twelve tribes, might there assemble from all quarters. To express more plainly how important it was, for this form of God’s worship to be preserved pure and complete, he says that it was for a testimony The noun employed comes from the verb עוד, ud, which signifies to bear witness, or to covenant. Now by the word in this place is denoted a mutual declaration or agreement between God and the people. When the tribes shall come thither, says the Prophet substantially, it will not be at random, because their fancy thus leads them, but because God by his own mouth invites them. The amount therefore is, that the holy assemblies which shall be kept at Jerusalem will not be vain and unprofitable, since God has made a covenant with his people, determining and appointing that place for his service. Whence we learn, that in judging of the true temple of God, it is necessary to take into account the doctrine taught. With respect to the time in which David lived, as God had adopted the Jewish people, and as it was his will that they should be employed in the external worship of his name, he prescribed to them a rule from which it was unlawful for them to deviate. Thus when the faithful assembled on mount Zion, it was not foolishness or inconsiderate zeal, or the impulse of their own minds, which brought them thither, as if they resembled those men whom we daily see inventing for themselves, out of their own heads, numberless kinds of divine worship; but they were led thither by the command of God, that they might worship him on mount Zion, by which word the Prophet intimates, that all other temples are unholy, and all other religions perverse and corrupt, because they do not correspond with the rule laid down in God’s word. He next subjoins the end of this contract or covenant, which was that the name of God might be praised. And, indeed, as to yield to God the glory of all good things is the end of our adoption, so it is the end of all our actions. <\/p>\n (4) Unto the testimony.<\/strong>This is erroneous. The words are parenthetical: Thither go (or, must and shall go) the tribes, the tribes of Judah (it is an ordinance for Israel) to praise the name of Jehovah. (See Exo. 23:17<\/span>, Deu. 16:16<\/span>, to this regulation.)<\/p>\n 4<\/strong>. <\/strong> Tribes go up <\/strong> Tribes have gone up. <\/em> The past tense indicates a custom established, which even the present implies. <\/p>\n Testimony of Israel <\/strong> Not “ unto the <\/em> testimony of Israel,” as in our English version. The Hebrew simply reads, A testimony to Israel; <\/em> that is, it was a testimony, or command to Israel to assemble three times in a year for sacrifice and worship at the place which God should designate, which was now Jerusalem. See Exo 23:14-17<\/span>; Exo 34:23<\/span>; Deu 16:16<\/span>. <\/p>\n To give thanks <\/strong> As the end or object of their assembling.<\/p>\n Psa 122:4<\/span><\/em><\/strong>. <\/strong>Whither the tribes go up, <\/em><\/strong>&c.<\/strong> There the tribes ascend the tribes of the Lord; there is the testimony of Israel; that they may make their acknowledgments to the name of Jehovah. <\/em>The testimony of Israel <\/em>means the ark. Chandler. <\/p>\n 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.<\/p>\n Ver. 4. Whither the tribes go up<\/strong> ] Thrice a year all the males appeared before the Lord in Sion; the females also, as many as would (as Hannah, the Virgin Mary, &c.), but they were not bound. At which times there was such a general meeting as no city could show the like; a type of that great panegyris, Heb 12:22-23<\/span> . <\/p>\n <\/p>\n Unto the testimony of lsrael<\/strong> ] The ark was so called, in regard of the tables of the covenant kept therein, as two letters of contract between God and men, saith Aben Ezra, Exo 15:16<\/span> ; those two tables are called the testimony.<\/p>\n go up. See App-68″Zion”. <\/p>\n THE LORD. Hebrew Jah. App-4. <\/p>\n testimony: the Ark of Jehovah. <\/p>\n name. See note on Psa 20:1. <\/p>\n Whither: Psa 78:68, Psa 132:13, Exo 23:17, Exo 34:23, Exo 34:24, Deu 12:5, Deu 12:11, Deu 16:16 <\/p>\n the testimony: Exo 16:34, Exo 26:33, Exo 26:34, Exo 32:15 <\/p>\n to give: Psa 66:13-16, Psa 107:1-3, Psa 116:17-19, Psa 118:19 <\/p>\n Reciprocal: Num 1:50 – the tabernacle Deu 17:8 – get thee up Ezr 6:3 – the place Psa 26:12 – in the Psa 116:19 – General Lam 1:1 – full<\/p>\n Psa 122:4-5. Whither the tribes go up, &c. Hebrew, Thither the tribes ascend; the tribes of the Lord Whom God hath chosen to be his people, and whom he hath invited and required to resort thither. Unto the testimony of Israel Unto the ark, called the testimony because of the tables of the covenant laid up in it, which are called Gods testimony, and the tables of the testimony. And this is called the testimony of, or to Israel, because it was given by God to them. To give thanks unto the name of the Lord To worship God; this one eminent part thereof being put for all the rest. For there are set thrones of judgment The supreme courts of justice for ecclesiastical and civil affairs. The thrones of the house of David The royal throne, allotted by God to David and to his posterity, and the inferior seats of justice established by and under his authority.<\/p>\n 122:4 Whither {d} the tribes go up, the tribes of the LORD, unto the testimony of Israel, to give thanks unto the name of the LORD.<\/p>\n (d) All the tribes according to God’s covenant will come and pray there.<\/p>\n Whither the tribes go up, the tribes of the LORD, unto the testimony of Israel, to give thanks unto the name of the LORD. 4. Whither the tribes went up, (even) the tribes of Jah, (As) a testimony for Israel, To give thanks to the name of Jehovah. The perfect tense might denote “custom in … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 122:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-16104","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16104","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=16104"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16104\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=16104"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=16104"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=16104"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"