Psa 122:2 | KingComments | STEP | After his personal view on the LORD and the encouragement it gave him in the previous psalm, in this psalm he sees with great joy that there are fellow pilgrims. Here we hear about fellow pilgrims for the first time in the Songs of Ascents. This applies both to the remnant returning to the promised land and to the faithful Israelites in the land who are on their way to Jerusalem because of the feasts of the LORD. While prophetically the chosen people from the ten tribes make their way to Jerusalem as pilgrims from all directions ( ), they encounter fellow pilgrims. They encourage one another with the prospect of soon being in Jerusalem ( ) and begin to pray together for the peace of Jerusalem ( ). This is a song of the single person, “I” ( ), who takes courage at the sight of fellow pilgrims. It is the experience of Paul who, when he is a prisoner on his way to Rome, just before Rome, at the Market of Appius and Three Inns, sees his fellow brothers. This leads him to give thanks to God and to take courage ( ). Of this “Song of Ascents”, the third, we know who the poet is ( ). This song is “of David”. He expresses his joy about it when “they” say to him: “Let us go to the house of the LORD” (cf. ). His God-fearing peers tell him of their intention to go up to God’s house, the temple in Jerusalem, on the occasion of one of the feasts (cf. ; ). His heart leaps for joy when he hears of this desire. It warms the heart when it meets like-minded believers. In , the pilgrims see themselves in faith as having arrived in the city. This is how faith can speak, because faith is sure that what is promised will happen. They address the city as a person, so excited are they about being back there. They see their feet standing in the gates of the city. To stand with one’s feet somewhere means to take possession of it and declare it property ( ). Often the gate is the place of jurisdiction ( ; ). The pilgrims have the right to enter the city; they belong there. They can enter through the gates because by confessing their sins they have been qualified to enter God’s presence. Both at the gate of a city and at the gate of the temple there are gatekeepers. They are to prevent unauthorized persons from entering (cf. ). Now that the LORD is both King and Priest in Jerusalem, the distinction between the city of the great King and the house of God, the temple, becomes less sharp. It is noteworthy that the Septuagint – the Greek translation of the Old Testament – translates ‘gates’ with ‘court’. While in the Old Testament the temple is the house of God, where the LORD has made His Name to dwell, in the realm of peace the whole city will be the place where the LORD dwells. Then Jerusalem will have a new name, namely, “the LORD is there” ( ).

‏ Psalms 122:2

Introduction

After his personal view on the LORD and the encouragement it gave him in the previous psalm, in this psalm he sees with great joy that there are fellow pilgrims. Here we hear about fellow pilgrims for the first time in the Songs of Ascents. This applies both to the remnant returning to the promised land and to the faithful Israelites in the land who are on their way to Jerusalem because of the feasts of the LORD.

While prophetically the chosen people from the ten tribes make their way to Jerusalem as pilgrims from all directions (Mt 24:31), they encounter fellow pilgrims. They encourage one another with the prospect of soon being in Jerusalem (Psa 122:1-4) and begin to pray together for the peace of Jerusalem (Psa 122:6-9).

This is a song of the single person, “I” (Psa 122:1), who takes courage at the sight of fellow pilgrims. It is the experience of Paul who, when he is a prisoner on his way to Rome, just before Rome, at the Market of Appius and Three Inns, sees his fellow brothers. This leads him to give thanks to God and to take courage (Acts 28:15).

The Joy of the Pilgrim

Of this “Song of Ascents”, the third, we know who the poet is (Psa 122:1). This song is “of David”. He expresses his joy about it when “they” say to him: “Let us go to the house of the LORD” (cf. Heb 12:2). His God-fearing peers tell him of their intention to go up to God’s house, the temple in Jerusalem, on the occasion of one of the feasts (cf. Exo 23:17 ; Exo 34:23; Deu 16:16). His heart leaps for joy when he hears of this desire. It warms the heart when it meets like-minded believers.

In Psa 122:2, the pilgrims see themselves in faith as having arrived in the city. This is how faith can speak, because faith is sure that what is promised will happen. They address the city as a person, so excited are they about being back there.

They see their feet standing in the gates of the city. To stand with one’s feet somewhere means to take possession of it and declare it property (Jos 1:3). Often the gate is the place of jurisdiction (Rth 4:1 ; 11; Amos 5:10 ; 12 ; 15). The pilgrims have the right to enter the city; they belong there.

They can enter through the gates because by confessing their sins they have been qualified to enter God’s presence. Both at the gate of a city and at the gate of the temple there are gatekeepers. They are to prevent unauthorized persons from entering (cf. 2Chr 23:19).

Now that the LORD is both King and Priest in Jerusalem, the distinction between the city of the great King and the house of God, the temple, becomes less sharp. It is noteworthy that the Septuagint – the Greek translation of the Old Testament – translates ‘gates’ with ‘court’.

While in the Old Testament the temple is the house of God, where the LORD has made His Name to dwell, in the realm of peace the whole city will be the place where the LORD dwells. Then Jerusalem will have a new name, namely, “the LORD is there” (Eze 48:35).