Catholic Commentary
The Pilgrim's Joyful Arrival
1A Song of Ascents. By David. I was glad when they said to me, “Let’s go to Yahweh’s house!”2Our feet are standing within your gates, Jerusalem!
Psalms 122:1–2 expresses a pilgrim's joy at being called to worship in Jerusalem and arriving at the Temple gates. The passage emphasizes that gladness originates in receiving the communal summons to worship rather than in the physical act of arrival itself.
Joy doesn't begin when you arrive—it begins when someone calls you to come.
Catholic tradition identifies these verses as a paradigm for understanding the nature of the Church as both pilgrim and holy city. The Catechism of the Catholic Church teaches that "the Church is both the means and the goal of God's plan" (CCC 778), and that pilgrimage — as a sign and sacrament of life — orients the faithful toward the heavenly Jerusalem (CCC 1198, 2691). Psalm 122 is explicitly woven into the Church's theology of liturgy: the joy of verse 1 mirrors the joy that should characterize the summoning of the faithful to Mass, the original Greek ekklesia (assembly) being precisely a "calling out" and a "calling together."
St. Augustine's magisterial reading in Enarrationes in Psalmos 121 presents Jerusalem as the vision of peace given to the Church: those who love the Church love peace, and those who love peace already stand, spiritually, within her gates. Pope Benedict XVI, in Verbum Domini (2010), recalls that Israel's pilgrimage psalms — the Songs of Ascent to which Psalm 122 belongs — express the inseparable bond between the Word of God, liturgical assembly, and joy: the Word is heard (they said to me), the assembly responds (our feet are standing).
From a sacramental perspective, verse 2's "standing within your gates" resonates with Baptism as the gate of the Church (CCC 1213). To be baptized is to be placed inside Jerusalem's gates — in the people of God, in the sphere of grace. The gladness of verse 1 thus images what the Rite of Christian Initiation calls the illuminatio: the joy of one who has been spoken to by God and has responded by crossing the threshold.
Contemporary Catholics can feel the weight of religious routine — Mass attendance can become duty stripped of delight. Psalm 122:1–2 challenges that drift directly. Notice that the psalmist's joy is ignited not by his own spiritual achievement but by an invitation from others: "they said to me." When a friend reminds you of Sunday Mass, when a spouse nudges you off the couch, when a child asks "Are we going?" — that is the voice of the community transmitting the sacred summons. Do not despise it.
Practically: before entering your parish church on Sunday, pause at the threshold — literally — and make the gesture of verse 2 conscious. "Our feet are standing within your gates." You have arrived. You are not merely fulfilling an obligation; you are completing a journey that began the moment you were called. Catholic pilgrimage spirituality — to Rome, Lourdes, Fátima, the local shrine — draws on this same grammar: the going matters, but so does the deliberate, joyful act of arrival. Recover that intentionality every Sunday at the church door.
Commentary
Psalms 122:1 — "I was glad when they said to me"
The opening verb in Hebrew (sāmaḥtî, "I rejoiced" or "I was glad") is emphatic and retrospective: the psalmist does not merely say "I am glad now that I have arrived" but recalls the precise moment when gladness was born — at the word of invitation. The invitation itself — "Let us go to the house of the LORD" — is implied but not yet quoted; it arrives in the second half of the verse like the punchline the whole line has been preparing. This grammatical structure is deliberate: joy precedes and anticipates arrival. The gladness is not caused by Jerusalem's beauty or the Temple's grandeur but by the summons — by being called into relationship with the Lord. This is foundational: the soul's joy begins not in its own striving but in being spoken to. The phrase "they said to me" (plural speakers) situates the psalmist within a community. Pilgrimage to Jerusalem was not a solitary spiritual exercise but a communal act, rooted in the Mosaic obligation of the three great feasts (Passover, Weeks, Tabernacles; cf. Deut 16:16). The gladness is social, ecclesial — it is heard from others and shared with others before it is personally felt.
Psalms 122:2 — "Our feet are standing within your gates, Jerusalem!"
The shift to present tense and to plural ("our feet") is electrifying. What was remembered in verse 1 (the invitation, the gladness) now erupts into present experience. The pilgrims have arrived. The word "standing" ('ōmedôt) connotes more than mere location; in Hebrew cultic language, to "stand before" someone is to be in their presence, to attend upon them (cf. Deut 10:8, where the Levites are consecrated to "stand before the LORD"). To stand within Jerusalem's gates is therefore an act of worship in itself — the journey has become arrival, and arrival is already liturgy. The address "Jerusalem!" in the vocative is a cry of love and wonder, almost an embrace of the city. The poet does not describe Jerusalem abstractly; he speaks to her, as one speaks to a beloved. This personification of Jerusalem runs throughout the Psalms and Prophets, where the city is simultaneously a place, a people, a symbol, and a bride.
The Typological and Spiritual Senses
The Fathers read these two verses through a triple lens. In the allegorical sense, Jerusalem is the Church: the Body of Christ in which the faithful now stand as living stones (1 Pet 2:5). St. Augustine, in his , identifies Jerusalem — whose name he renders as "vision of peace" () — with the Church Militant on earth, straining toward the Church Triumphant in heaven. The gladness of verse 1 is then the gladness of being called to faith through Baptism; the arrival of verse 2 is entrance into the Church, the first foretaste of the eschatological city. In the sense, Jerusalem is the Heavenly City, the New Jerusalem of Revelation 21. The pilgrim's arrival at the earthly gates prefigures the soul's final entry into the beatific vision. In the (moral) sense, the two verses model the proper interior disposition for worship: gladness at the call, attentive presence upon arrival — the very posture the Church requires in her sacred liturgy.