Psalms 122

The home of the author of this Psalm was in the country, at a distance from Jerusalem. He recalls the joy with which he heard the invitation of his neighbours to join the company of pilgrims (Luke 2:44) going up to one of the great Feasts (Psalms 122:1). He describes the overwhelming impression made upon his mind by the sight of the city as they halted in its gates (Psalms 122:2-3), and by the recollections of its ancient glories as the religious and civil centre of the national life (Psalms 122:4-5). With a burst of heartfelt enthusiasm he bids men pray and prays himself for its future welfare (Psalms 122:6-9). The Psalm may best be explained thus, as the meditation of a pilgrim who, after returning to the quiet of his home, reflects upon the happy memories of his pilgrimage. This is the most natural interpretation of the past tenses in Psalms 122:1-2, ‘I was glad’ … ‘Our feet were standing.’ Many commentators, however, render ‘Our feet are standing,’ and regard the Psalm as uttered at the moment when the pilgrims have reached their goal. The Heb. text, with which agree Cod. ΰ of the LXX, Aq. and Symm., adds of David to the title: but it is omitted by other MSS of the LXX, by the Targ., and by Jer. The addition may have been suggested by Psalms 122:5; but the Psalm cannot have been written by David, for the Temple is standing, and the opening words are clearly those of one who has to travel to it from a distance; nor even in the time of the monarchy, for Psalms 122:4-5 appear to look back across the Exile to a distant past. Most probably it belongs to the time of Nehemiah, when the walls had been rebuilt, and means taken to provide the city with an adequate population. Psalms 122:6 ff. may perhaps be explained from Nehemiah 11:1 ff.[81][81] The use of the relative ωׁ (sh) in this Psalm (Psalms 122:3-4) and in Psalms 124:1-2; Psalms 124:6; Psalms 129:6-7; Psalms 133:2-3; Psalms 135:2; Psalms 135:8; Psalms 135:10; Psalms 136:23; Psalms 137:8-9; Psalms 144:15; Psalms 146:3; Psalms 146:5, points to a late date, though “our imperfect knowledge of the history and usage of ωׁ ?” makes the argument an uncertain one (see Driver, Lit. of O. T.6 p. 450): and the use of the participle and verb substantive as in Psalms 122:2 (‘were standing’ = ςξγεϊδιε), though not unknown in the earlier stages of the language, becomes common in later books, and is characteristic of Nehemiah.

Psalms 122:1

1. The Psalmist recalls his joy when his neighbours summoned him to join in the pilgrimage to the sanctuary. I was glad] The A.V. rightly follows the Ancient Versions in translating the verb as a past. Let us go into &c.] Rather, We will go to the house of Jehovah. Cp. Isaiah 2:3.

Psalms 122:2-4

2–4. The arrival of the pilgrims, and the impression produced by the sight of the city.

Psalms 122:3

3. The exclamation of the pilgrims. Jerusalem that art built up as a city which is compacted together, lit. joined together for itself. This is generally understood to refer to the restoration of the city: the walls have been rebuilt, the ruined houses repaired, the gaps and vacant spaces filled up; the city once more presents an aspect of unity, continuity, solidity, widely different from the dilapidated condition in which Nehemiah found it (Nehemiah 2:17; Nehemiah 7:4). But the verb is used metaphorically as well as literally (e.g. Psalms 94:20), and it is possible that the sight of the restored city is to the poet’s eye an emblem of the mutual harmony of its inhabitants or of the unity of the nation. Such a sense is suggested by Coverdale’s beautiful rendering that is at unity with itself, which seems to be a paraphrase of the Vulg. cuius participatio eius in idipsum, LXX ἧςἡμετοχὴαὐτῆςἐπιτοαυτό, ‘whose fellowship is together.’ This rendering however presumes a slightly different reading of the text. The Targ. interprets the words of the heavenly Jerusalem—‘Jerusalem which is built in the firmament like a city that is united together upon earth.’

Psalms 122:4

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 the past continuing into the present” and so be rendered go up, 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, i.e. a law or institution which bore witness to Israel’s relation to Jehovah as His people. Cp. Psalms 81:4-5; Exodus 23:17; Deuteronomy 16:16.

Psalms 122:5

5. For there were set (lit. sat) thrones for judgement] For throne cp. Psalms 9:4; Psalms 9:7. The poet is still looking back to the times before the Exile. Jerusalem was the centre of the nation’s civil life as well as of its religious life. Reference is made to a supreme tribunal at Jerusalem in Deuteronomy 17:8 ff. the thrones of the house of David] The king appears to have been assisted in his judicial functions by members of the royal family. Cp. Jeremiah 21:11-12. If the verb in the preceding line is taken as a present (are set), ‘thrones of the house of David’ must mean tribunals exercising a jurisdiction corresponding to that of the royal family in ancient times.

Psalms 122:6-9

6–9. The recollection of the past glories of Jerusalem leads the Psalmist to pray and bid others pray for her future welfare. A new era of hope seems to be opening before her.

Psalms 122:7

7. walls … palaces] The same words are found in Psalms 48:13. Chçl denotes the outer wall or rampart: armôn includes all conspicuous buildings, such as forts and towers as well as palaces. There is an assonance between the words for ‘peace’ (shâlôm) and ‘prosperity’ (shalvâh) and the name Jerusalem. Whether the name of the city is etymologically connected with the root shlm is doubtful; but the sound of the name suggests the words for peace and prosperity, and the Psalmist prays that the nomen may be an omen, and that Jerusalem may enjoy the peace of which her name is an augury.

Psalms 122:8

8. For my brethren and companions’ sakes] Not, for the sake of the nation in general, though doubtless the welfare of the nation was dependent on the welfare of the metropolis: but for the sake of those dwelling in Jerusalem, to whom he feels himself attached in the bonds of closest fellowship. There may be a reference to the circumstances described in Nehemiah 11:1 ff. Some difficulty was found in securing a sufficient population for the city: ten per cent. of the country people were chosen by lot to come into the city; and others volunteered to reside there. “And the people blessed all the men that willingly offered themselves to dwell in Jerusalem.” I will now say] Let me now say, Peace &c.: or more probably, Let me now speak peace concerning thee, i.e. pray for thy welfare.

Psalms 122:9

9. For the sake of the house &c.] Dear as Jerusalem is to him as the centre of the nation’s civil life, it is yet dearer as the centre of the national religion. I will (Let me) seek thy good] So Nehemiah 2:10, “a man to seek the good of the children of Israel.”