June 25, 2025
What are Psalms of Ascent?
Psalm 120-130
Emmanuel Okaalet
Big Book Idea
Worship is our response to God for who He is and what He has done!
Key Verse | Psalm 121:1-2
I lift up my eyes to the hills.
From where does my help come?
My help comes from the LORD,
who made heaven and earth.
Psalm 120-130
Chapter 120
Deliver Me, O LORD
A Song of Ascents.
1
In my distress I called to the LORD,
and he answered me.
2
Deliver me, O LORD,
from lying lips,
from a deceitful tongue.
3
What shall be given to you,
and what more shall be done to you,
you deceitful tongue?
4
A warrior's sharp arrows,
with glowing coals of the broom tree!
5
Woe to me, that I sojourn in Meshech,
that I dwell among the tents of Kedar!
6
Too long have I had my dwelling
among those who hate peace.
7
I am for peace,
but when I speak, they are for war!
Chapter 121
My Help Comes from the LORD
A Song of Ascents.
1
I lift up my eyes to the hills.
From where does my help come?
2
My help comes from the LORD,
who made heaven and earth.
3
He will not let your foot be moved;
he who keeps you will not slumber.
4
Behold, he who keeps Israel
will neither slumber nor sleep.
5
The LORD is your keeper;
the LORD is your shade on your right hand.
6
The sun shall not strike you by day,
nor the moon by night.
7
The LORD will keep you from all evil;
he will keep your life.
8
The LORD will keep
your going out and your coming in
from this time forth and forevermore.
Chapter 122
Let Us Go to the House of the LORD
A Song of Ascents. Of David.
1
I was glad when they said to me,
“Let us go to the house of the LORD!”
2
Our feet have been standing
within your gates, O Jerusalem!
3
Jerusalem—built as a city
that is bound firmly together,
4
to which the tribes go up,
the tribes of the LORD,
as was decreed for
1
122:4
Or as a testimony for
Israel,
to give thanks to the name of the LORD.
5
There thrones for judgment were set,
the thrones of the house of David.
6
Pray for the peace of Jerusalem!
“May they be secure who love you!
7
Peace be within your walls
and security within your towers!”
8
For my brothers and companions' sake
I will say, “Peace be within you!”
9
For the sake of the house of the LORD our God,
I will seek your good.
Chapter 123
Our Eyes Look to the LORD Our God
A Song of Ascents.
1
To you I lift up my eyes,
O you who are enthroned in the heavens!
2
Behold, as the eyes of servants
look to the hand of their master,
as the eyes of a maidservant
to the hand of her mistress,
so our eyes look to the LORD our God,
till he has mercy upon us.
3
Have mercy upon us, O LORD, have mercy upon us,
for we have had more than enough of contempt.
4
Our soul has had more than enough
of the scorn of those who are at ease,
of the contempt of the proud.
Chapter 124
Our Help Is in the Name of the LORD
A Song of Ascents. Of David.
1
If it had not been the LORD who was on our side—
let Israel now say—
2
if it had not been the LORD who was on our side
when people rose up against us,
3
then they would have swallowed us up alive,
when their anger was kindled against us;
4
then the flood would have swept us away,
the torrent would have gone over us;
5
then over us would have gone
the raging waters.
6
Blessed be the LORD,
who has not given us
as prey to their teeth!
7
We have escaped like a bird
from the snare of the fowlers;
the snare is broken,
and we have escaped!
8
Our help is in the name of the LORD,
who made heaven and earth.
Chapter 125
The LORD Surrounds His People
A Song of Ascents.
1
Those who trust in the LORD are like Mount Zion,
which cannot be moved, but abides forever.
2
As the mountains surround Jerusalem,
so the LORD surrounds his people,
from this time forth and forevermore.
3
For the scepter of wickedness shall not rest
on the land allotted to the righteous,
lest the righteous stretch out
their hands to do wrong.
4
Do good, O LORD, to those who are good,
and to those who are upright in their hearts!
5
But those who turn aside to their crooked ways
the LORD will lead away with evildoers!
Peace be upon Israel!
Chapter 126
Restore Our Fortunes, O LORD
A Song of Ascents.
1
When the LORD restored the fortunes of Zion,
we were like those who dream.
2
Then our mouth was filled with laughter,
and our tongue with shouts of joy;
then they said among the nations,
“The LORD has done great things for them.”
3
The LORD has done great things for us;
we are glad.
4
Restore our fortunes, O LORD,
like streams in the Negeb!
5
Those who sow in tears
shall reap with shouts of joy!
6
He who goes out weeping,
bearing the seed for sowing,
shall come home with shouts of joy,
bringing his sheaves with him.
Chapter 127
Unless the LORD Builds the House
A Song of Ascents. Of Solomon.
1
Unless the LORD builds the house,
those who build it labor in vain.
Unless the LORD watches over the city,
the watchman stays awake in vain.
2
It is in vain that you rise up early
and go late to rest,
eating the bread of anxious toil;
for he gives to his beloved sleep.
3
Behold, children are a heritage from the LORD,
the fruit of the womb a reward.
4
Like arrows in the hand of a warrior
are the children
2
127:4
Or sons
of one's youth.
5
Blessed is the man
who fills his quiver with them!
He shall not be put to shame
when he speaks with his enemies in the gate.
3
127:5
Or They shall not be put to shame when they speak with their enemies in the gate
Chapter 128
Blessed Is Everyone Who Fears the LORD
A Song of Ascents.
1
Blessed is everyone who fears the LORD,
who walks in his ways!
2
You shall eat the fruit of the labor of your hands;
you shall be blessed, and it shall be well with you.
3
Your wife will be like a fruitful vine
within your house;
your children will be like olive shoots
around your table.
4
Behold, thus shall the man be blessed
who fears the LORD.
5
The LORD bless you from Zion!
May you see the prosperity of Jerusalem
all the days of your life!
6
May you see your children's children!
Peace be upon Israel!
Chapter 129
They Have Afflicted Me from My Youth
A Song of Ascents.
1
“Greatly
4
129:1
Or Often; also verse 2
have they afflicted me from my youth”—
let Israel now say—
2
“Greatly have they afflicted me from my youth,
yet they have not prevailed against me.
3
The plowers plowed upon my back;
they made long their furrows.”
4
The LORD is righteous;
he has cut the cords of the wicked.
5
May all who hate Zion
be put to shame and turned backward!
6
Let them be like the grass on the housetops,
which withers before it grows up,
7
with which the reaper does not fill his hand
nor the binder of sheaves his arms,
8
nor do those who pass by say,
“The blessing of the LORD be upon you!
We bless you in the name of the LORD!”
Chapter 130
My Soul Waits for the Lord
A Song of Ascents.
1
Out of the depths I cry to you, O LORD!
2
O Lord, hear my voice!
Let your ears be attentive
to the voice of my pleas for mercy!
3
If you, O LORD, should mark iniquities,
O Lord, who could stand?
4
But with you there is forgiveness,
that you may be feared.
5
I wait for the LORD, my soul waits,
and in his word I hope;
6
my soul waits for the Lord
more than watchmen for the morning,
more than watchmen for the morning.
7
O Israel, hope in the LORD!
For with the LORD there is steadfast love,
and with him is plentiful redemption.
8
And he will redeem Israel
from all his iniquities.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Broom tree
The wood of the broom tree makes excellent charcoal (120:4). Charcoal was an ideal source of fuel in Bible times because it was lightweight and created a hot fire that retained its heat for a long time.
Fact: Songs of Ascents
Psalm 122 is one of the 15 Songs of Ascents, which were sung by worshipers who were on their way up to the temple. It reflects the joy of seeing God’s chosen city, Jerusalem, and being in the house of God to worship. The Songs of Ascents include Psalms 120–134.
Fact: What are fowlers?
What are fowlers? A “fowler” is someone who traps birds. In the Scriptures, it is used figuratively to describe active enemies of God’s people. The psalmist describes God as delivering his people from the fowler’s snare (91:3; 124:7).
Fact: Watchmen
Watchmen (130:6) were stationed along the walls of ancient cities. They would sound an alarm if an enemy approached the city. Fields and vineyards also had watchmen to protect the grain and produce from thieves and animals.
Fact: What does it mean to “redeem” someone?
What does it mean to “redeem” someone? The word “redeem” expresses the idea of rescue and protection. The Psalms speak of God redeeming Israel (44:26; 111:9). God’s acts of redemption in the OT anticipate redemption from sin through the death of Jesus Christ (Col. 1:13–14).
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 120:1–2 The psalm opens by remembering that there have been times of distress in the past, and each time I called to the LORD, he answered me with rescue. People with lying lips and a deceitful tongue are causing the distress.
Ps. 120:3–4 The psalm now addresses the person who is causing the trouble.
Fact: Broom tree
The wood of the broom tree makes excellent charcoal (120:4). Charcoal was an ideal source of fuel in Bible times because it was lightweight and created a hot fire that retained its heat for a long time.
Ps. 120:5 To sojourn is to live as a resident alien, not as a native-born citizen. Meshech was a people on the southeastern edge of the Black Sea (see note on Ezek. 27:13), while Kedar was a people dwelling in the Arabian desert. These two names probably represent the Gentile world into which God’s people have been scattered.
Psalm Ps. 120. Psalm 120 is the first of the “Songs of Ascents” (Psalms 120–134). This diverse group includes individual and corporate laments, songs of confidence, thanksgiving hymns, a song celebrating Zion, wisdom psalms, a royal psalm, and a psalm for worship. Since Jerusalem has a high elevation, those coming to worship had to ascend to get there. These songs were sung during the climb to Jerusalem (122:4; see 1 Kings 12:28; Zech. 14:16). Psalm 120 is an individual lament, sung by someone living away from Israel (v. 5). Deceitful people are stirring up war, while the psalmist prefers peace. It is possible that the psalm originated during the exile, when God told his people to seek the “welfare” (or “peace”) of the city to which they were sent (Jer. 29:7). Worship in Jerusalem, both for the singer and for the Gentiles, is the key to such peace (Ps. 120:5–7; see Isa. 2:3–4).
Ps. 120:5–7 The psalmist reflects on the larger situation. The people among whom he dwells are Gentiles, who do not know God’s word. The ideal Israelite exile is for peace, seeking it for the city in which he is exiled (in Jer. 29:7 this is “welfare,” see ESV footnote on Jer. 29:11).
Ps. 121:1–2 The person on pilgrimage to Jerusalem will lift up his eyes to the hills (possibly as a terrain to be feared), and will wonder, From where does my help come? The reply is, his help comes from the LORD, who made heaven and earth, and therefore no other power can stop it.
Psalm Ps. 121. This psalm seems to be intended to encourage confidence in those making the pilgrimage to Jerusalem (see note on Psalm 120 for the Songs of Ascents). The successful journey becomes a parable for the whole of one’s life (121:7), in which the faithful can be confident of God’s tireless care.
Ps. 121:3–8 These verses are dominated by the word “keep” (to watch over): the Lord who keeps Israel (the corporate entity) also keeps you (the particular member). This means that he will not let your foot be moved (that is, slip as you walk, see 38:16; 66:9). This is the confidence the faithful can have.
Ps. 122:1–2 The song begins by remembering (they said is past tense) the invitation to go to Jerusalem for worship (the house of the LORD). The person has now arrived (our feet have been standing). The anticipation (I was glad) is now to be fulfilled.
Jerusalem in the Time of Hezekiah (c. 725–686 B.C.)
During the reign of King Hezekiah, the city of Jerusalem expanded more than ever before. Many refugees from the Assyrian invasion settled on the Western Hill, as the ancient city built by King Solomon on the Eastern Hill was not able to absorb them. New city walls encircled both hills, and thus Jerusalem became a city that was “bound firmly together” (Ps. 122:3).
Ps. 122:4 decreed. See Deut. 12:5.
Ps. 122:3–5 The singer looks around Jerusalem. Bound firmly together probably compares the physical coziness of the city to the sense of unity the pilgrim expects to find there.
Psalm Ps. 122. This psalm celebrates Zion as God’s chosen city (compare Psalms 46; 48; 76; 87), and the privilege of going there on a pilgrimage (compare Psalm 84). Not only is “the house of the LORD” there, but so are “the thrones of the house of David.”
Ps. 122:6–9 In light of what Jerusalem should be, the psalm ends by urging God’s people to seek the conditions that will make that a reality: the peace of Jerusalem.
Ps. 123:1–2 The first section describes the way God’s faithful look toward God for help. The image of servants looking to a master and a maidservant to a mistress is that of waiting patiently and trustingly for God to act.
Psalm Ps. 123. This is a community lament, as the references to “we” and “us” show. In this Song of Ascents (see note on Psalm 120), the faithful pilgrims feel themselves to be the objects of scorn and contempt. The psalm goes beyond simply asking for a safe journey. It seeks relief from the scorn.
Ps. 123:3–4 The wait for mercy (v. 2) becomes a prayer, have mercy upon us. The mercy desired is relief from those who show contempt and scorn toward the faithful pilgrims.
Ps. 124:1–5 The first section describes a situation in which people (apparently Gentiles) rose up against us (that is, against Israel).
Ps. 124:6–7 We have escaped like a bird from the snare of the fowlers. That is, unexpectedly.
Fact: What are fowlers?
What are fowlers? A “fowler” is someone who traps birds. In the Scriptures, it is used figuratively to describe active enemies of God’s people. The psalmist describes God as delivering his people from the fowler’s snare (91:3; 124:7).
Psalm Ps. 124. This is a thanksgiving hymn for the community, for a time when God’s people have been under threat but have been delivered. The deliverance allows them to continue journeying to Jerusalem (see note on 122:6–9; and note on Psalm 120 on the Songs of Ascents).
Ps. 124:8 The psalm closes with its basic point, that our help is in the name of the LORD (that is, his personal presence; see Deut. 12:11).
Ps. 125:1–2 the mountains surround Jerusalem. The hills on which Jerusalem sits are a little lower than the hills around it, so that one can picture the surrounding hills as a wall. This serves as an image of the Lord’s protection, as he surrounds his people like a high wall.
Ps. 125:3 The scepter of wickedness is kingly power held by Israelites who do not serve God and his people (the righteous). The Lord intends to protect his city, not simply from enemies outside the walls (v. 2) but from enemies within. shall not rest on the land. God will not allow the unrighteous to rule over his people forever.
Psalm Ps. 125. This psalm assures the Lord’s people that remaining loyal to him really is worthwhile. It is possible that some of Zion’s citizens might become unfaithful, but the Lord will publicly vindicate those who remain faithful. Like Psalm 122, this psalm stresses the ideal of what Jerusalem should be.
Ps. 125:4–5 The Lord really does reward the faithful (v. 4), and he really does remove the unfaithful (v. 5) from his people. Peace will certainly be upon Israel when God so visibly validates the truthfulness of his word and when his people embrace it.
Ps. 126:1–3 During some past event, God restored the fortunes of Zion. This great mercy, which they could hardly believe (like those who dream), filled the people with gladness (v. 2). It also impressed the nations with God’s care for his people, and the people themselves took up the Gentiles’ cry: The LORD has done great things for us.
Psalm Ps. 126. This is a community lament that recalls a previous time of God’s mercy on his people (v. 1) and asks him to show that mercy again (v. 4).
Ps. 126:4–6 Restore our fortunes, O LORD asks God to show mercy now as he has in the past. The images that follow (streams in the Negeb; seed for sowing) seem to illustrate the kind of renewal asked for, namely, a good year for crops.
Fact: Watchmen
Watchmen (130:6) were stationed along the walls of ancient cities. They would sound an alarm if an enemy approached the city. Fields and vineyards also had watchmen to protect the grain and produce from thieves and animals.
Ps. 127:1–2 Those who build a house must labor on it, and certainly the watchman of a city must stay awake. At the same time, they must carry out their efforts in faith, trusting God to make the work beneficial. Likewise the farmer must be diligent (compare 128:2), but he must practice his diligence in faith, receiving the sleep that God wants to give to his beloved. The psalm promotes hard work, but such diligence should not be the result of greed or restless anxiety (see notes on Prov. 10:22; 23:4–5). The Sabbath commandment (Ex. 20:8–11) is a gift enabling God’s people to live by faith. It requires them to rest from their labors as they trust the Lord for their future well-being.
Psalm Ps. 127. The basic theme of this wisdom psalm is that without the Lord’s blessing, all human toil is worthless. This is seen clearly in vv. 1–2, and is implied in vv. 3–5, where the faithful are to see their children as the Lord’s gift. This psalm, along with Psalm 72, is attributed to Solomon. Psalms 127–128 are wisdom poems within the Songs of Ascents.
Ps. 127:3–5 the children of one’s youth. The children are now grown up and are standing with their father when he speaks with his enemies in the gate. The gate was the place where legal disputes were settled (see note on Ruth 4:1–2).
Ps. 128:1–4 eat the fruit of the labor of your hands. This is a covenant blessing. Compare Deut. 28:1–6 and contrast Deut. 28:33.
Psalm Ps. 128. This wisdom psalm expands some of the topics in Psalm 127. Psalm 127 ended with the “blessed . . . man” (127:5), and Psalm 128 gives a further description of this man. For the ancient Israelites, blessedness consisted of a productive farm, with a faithful wife and children around the table together (see note on Prov. 10:4).
Ps. 128:5–6 May you see your children’s children. This includes living to be old enough to see one’s grandchildren and the delight they give (Prov. 17:6). It also includes the prospect of a faithful family line (Ps. 103:17). With such faithfulness and blessedness, peace would indeed be upon Israel.
Ps. 129:1–4 God’s people as a whole (me) speak, recalling that Israel has long endured (from my youth) people who have afflicted them, and yet they have not prevailed against Israel. The LORD is righteous. That is, true to his promises.
Psalm Ps. 129. This psalm reflects on what God’s people have endured and how God has sustained them. As a Song of Ascents, it reminds the pilgrims never to take their privileges for granted.
Ps. 129:5–8 The second section prays that such enemies will fail in their purposes (v. 5; see note on 25:2–3).
Ps. 130:3–4 If God should mark iniquities (as if he kept them in a record book), no one, not even the faithful who are singing this, could stand. And yet with the Lord there is forgiveness (compare 86:5; 103:3; Dan. 9:9). This is why he may be feared (that is, worshiped and served in loving reverence).
Fact: Watchmen
Watchmen (130:6) were stationed along the walls of ancient cities. They would sound an alarm if an enemy approached the city. Fields and vineyards also had watchmen to protect the grain and produce from thieves and animals.
Psalm Ps. 130. This is an individual lament, expressing repentance and trust in God’s mercy. The psalm climbs from “out of the depths” of misery over one’s sin, to confession of it (vv. 3–4), to hope (vv. 5–6) and assurance (vv. 7–8). The ideal Israel is a people where every member readily acknowledges dependence on God’s mercy and grace.
Ps. 130:5–8 His word in this context probably refers to the word of forgiveness connected with the sacrifices (e.g., Lev. 4:21).
Fact: What does it mean to “redeem” someone?
What does it mean to “redeem” someone? The word “redeem” expresses the idea of rescue and protection. The Psalms speak of God redeeming Israel (44:26; 111:9). God’s acts of redemption in the OT anticipate redemption from sin through the death of Jesus Christ (Col. 1:13–14).
How do we worship in the waiting?
Listen NowDive Deeper | Psalm 120-130
Psalm 121 is one of the "Songs of Ascents" psalms that pilgrims sang as they journeyed to Jerusalem. These psalms reflect themes of trusting in God, testifying to His mighty works, and experiencing His spiritual blessings. As the pilgrims ascended physically to Jerusalem, they also ascended spiritually to God's presence, finding encouragement and security in Him.
This concept of ascent reminds me of when I joined a team to climb a 16,000-foot mountain. Our five-day journey was filled with breathtaking views and starry nights, but the camaraderie was the most memorable thing. We encouraged each other, we shared stories and songs, and our shared goal of conquering the mountain drew us closer together.
This experience comes to mind when I read Psalm 121:1-2. I imagine the pilgrims sharing testimonies of God's goodness and strengthening their communal bonds as they ascended the hills and sang psalms. They encouraged one another just as we're called to do in Ephesians 5:19. This sense of community and mutual support is vital in our spiritual journey.
Mountain peaks can seem daunting, yet they can also provide a sense of security. The psalmist recalibrates his perspective, finding security not in the peaks themselves but in "the Lord who made heaven and earth." It's easy for us to find security in possessions, status, and achievements, but these are fleeting. The psalmist reminds us that the world exists through God, the Creator, and not by our own efforts. True security is found in Him alone.
Moreover, just as we needed each other to reach the summit, we cannot ascend to God's presence by our own willpower. We draw near to God because Christ descended to our level, becoming like us to bring us close to Him. We also draw near to God in community with fellow believers who are on the same journey. This communal aspect of faith is essential, as it mirrors the pilgrims' journey to Jerusalem.
Reflecting on Psalm 121, we remember God as our Creator and Jesus Christ as His salvation for all people, our ultimate security and hope, encouraging one another as we journey together in faith.
This month's memory verse
"How can a young man keep his way pure? By guarding it according to your word. With my whole heart I seek you; let me not wander from your commandments! I have stored up your word in my heart, that I might not sin against you."
– Psalm 119:9-11
Discussion Questions
1. When have you felt most vulnerable, and how might God provide strength in those moments?
2. Who are the people in your life that encourage your faith journey?
3. What challenge is testing your faith right now? How will you respond?