Psalm 122:5 Komentář

This psalm seems to have been penned by David for the use of the people of Israel, when they came up to Jerusalem to worship at the three solemn feasts. It was in David's time that Jerusalem was first chosen to be the city where God would record his name. It being a new thing, this, among other means, was used to bring the people to be in love with Jerusalem, as the holy city, though it was but the other day in the hands of the Jebusites. Observe, I. The joy with which they were to go up to Jerusalem (Psa 122:1, Psa 122:2). II. The great esteem they were to have of Jerusalem (Psa 122:3-5). III. The great concern they were to have for Jerusalem, and the prayers they were to put up for its welfare (Psa 122:6-9). In singing this psalm we must have an eye to the gospel church, which is called the "Jerusalem that is from above." A song of degrees of David.

INTRODUCTION TO PSALM 122 A Song of degrees of David. This is the first of the songs of degrees that bears the name of David: and Kimchi thinks they only were written by him which have his name to them; though he, Abendana, and others, are of opinion that this psalm was composed with a view to the captives in Babylon; who are here represented, and are represented as rejoicing at their going up to Jerusalem, to the solemn feasts there. The inscription in the Syriac version is, "a "psalm" of David, one of the psalms of ascent, when Cyrus commanded the captivity to go up; spiritually, a promise of good things.'' It seems to be designed for the use of the Israelites, and to be sung by them when they went up to the feasts, three times a year. Some say (a) they sung this by the way, when they carried the firstfruits to Jerusalem. (a) Weemse's Christ. Synagog. l. 1. c. 6. s. 4. p. 144.

Pray for the peace of Jerusalem,.... This is said to the persons that solicited the psalmist to go into the house of the Lord; to the truly godly among the tribes that went thither to worship; to his brethren and companions, for whose sake he wished well to Zion; to praying souls, who should not be singular and selfish; not only pray for themselves, but for others; for all saints, and for the church of God in general; for Jerusalem, not merely literally considered; though as that was the metropolis of the nation, and many of them the psalmist addresses were inhabitants of it, it became them to seek and pray for the peace of it, their own peace being concerned in it; see Jer 29:7; but for the spiritual and heavenly Jerusalem, the church of God, and for the peace of it; that Christ, the Man, the Peace, the Peacemaker, who then was not come, might come; that the members of it might enjoy spiritual peace in their son is, and might have peace one with another, and be at peace with their enemies; and enjoy the abundance of peace and prosperity, which will be in the latter day; and will lie in freedom from persecution, in a destruction of antichrist and all the the enemies of the church; in the purity of Gospel truths and ordinances, and the spread of them; in numerous conversions of Jews and Gentiles; in the unity of the Lord's people in sentiment, worship, and affection; and in a large increase of spiritual light and holiness: all which should be earnestly prayed for by the well-wishers of the cause of Christ; see Isa 62:6. There may be an allusion to the name of Jerusalem, which signifies "they shall see peace"; and it should be prayed for that they might. The argument enforcing this duty exhorted to follows: they shall prosper that love thee; that love Jerusalem, the church of God; that love Christ, her King; the saints, her citizens; her laws and ordinances; and the word of the Lord that goes out of her, and is ministered in her: which is shown by an attendance with her on them, and by their prayers for her prosperity and welfare: and such prosper in their outward affairs, as Obededom and his family were blessed for the sake of the ark he took in and took care of; and in their spiritual affairs their souls prosper, as Gaius's did, and as such do who are favoured with the discoveries of the love of God, with an application of pardoning grace and mercy; have a spiritual appetite for the word; when their graces are in lively exercise, their corruptions are subdued, spiritual light and zeal for truth are increased, inward strength is renewed, communion with God is enjoyed, and they are fruitful in every good work.

"For there were seated seats for judgment" [Psalm 122:5]. This is a wonderful riddle, a wonderful question, if it be not understood. He calls those seats, which the Greeks call thrones. The Greeks call chairs thrones, as a term of honour. Therefore, my brethren, it is not wonderful if even we should sit on seats, or chairs; but that these seats themselves should sit, when shall we be able to understand this? As if some one should say: let stools or chairs sit here. We sit on chairs, we sit on seats, we sit on stools; the seats themselves sit not. What then means this, "For there were seated seats for judgment"?...If therefore heaven be the seat of God, and the Apostles are heaven; they themselves have become the seat of God, the throne of God. It is said in another passage: "The soul of the righteous is the throne of wisdom." A great truth, a great truth, is declared; the throne of wisdom is the soul of the righteous; that is, wisdom sits in the soul of the righteous as it were in her chair, in her throne, and thence judges whatsoever she judges. There were therefore thrones of wisdom, and therefore the Lord said unto them, "You shall sit upon twelve thrones, judging the twelve tribes of Israel." [Matthew 19:28] So they also shall sit upon twelve seats, and they are themselves the seats of God; for of them it is said, "For there were seated seats." Who sat? "Seats." And who are the seats? They of whom it is said, "The soul of the righteous is the seat of wisdom." Who are the seats? The heavens. Who are the heavens? Heaven. What is heaven? That of which the Lord says, "Heaven is My seat." [Isaiah 66:1] The righteous then themselves are the seats; and have seats; and seats shall be seated in that Jerusalem. For what purpose? "For judgment." You shall sit, He says, on twelve thrones, O you thrones, judging the twelve tribes of Israel. Judging whom? Those who are below on earth. Who will judge? They who have become heaven. But they who shall be judged, will be divided into two bodies: one will be on the right hand, the other on the left...

The writer, for the Church, praises God for past, and expresses trust for future, deliverance from foes. (Psa 124:1-8) on our side--for us (Psa 56:9). now--or, "oh! let Israel"

there are set thrones--or, "do sit, thrones," used for the occupants, David's sons (Sa2 8:18).