Psalms of Ascent 120-123; 126-128; 132

The following material is adopted from James’s Montgomery Boice’s 3 volume commentary on Psalms. Additional material from MacArthur Bible Studies, Psalms: Hymns for God’s People. Introductory material from Psalms of Grace, Philip Webb, editor. Additional material taken from sources listed at the end

In the previous lessons of this study, we have explored different groupings of psalms that are connected either due to common author (like David) or a common theme (such as comfort, repentance, praise, and the like). In this lesson, we will look at a group of psalms joined together by a common journey. They are Psalms 120-134 — the “Songs of Ascent.”

The Songs of Ascent were hymns that many scholars believe the Jewish pilgrims sang as they climbed their way up the path to Jerusalem (about 2,700 feet in elevation) during three prescribed festivals each year. These festivals included: (1) The Feast of Unleavened Bread (Lev 23:15-22); (2) The Feast of Weeks (also known as Pentecost) (Lev 23:15-22); and (3) The Feast of Tabernacles (Lev 23:33-43). All Jewish males were required to travel to Jerusalem each year to attend these three “solemn feasts” (Exod 23:14-14; 34:22-23; Deut 16:16). Biblical scholars believe that the Songs of Ascent were designed to build excitement as the pilgrims grew closer to Jerusalem and to God’s temple.

David authored four of these songs (Pss 122; 124;131; 133), Solomon wrote one (Ps 127) and the remaining ten are anonymous. It is not known when these psalms were first collected together. It appears that these songs began far away from Jerusalem (see the references to the cities of Meshech and Kedar, located in Asia Minor and Arabia respectively, in Psalm 120:5) and progressively moved toward Jerusalem until the pilgrims actually reached the temple and finished their worship (Ps 134:1-2).

Psalm 120

This psalm begins the series of psalms each referred to as “A Song of Ascents,” which the Israelites sang as they traveled up to Jerusalem to celebrate three yearly feasts — the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Booths. Psalm 120 records the psalmist’s call to Yahweh to deliver him when he is in distress. On the one hand, the psalmist seeks deliverance from a lying and deceptive tongue, which God will destroy with arrows and burning coals. On the other hand, the psalmist seeks deliverance from those who hate peace and love war. But from the very onset of the psalm, the psalmist exclaims that Yahweh has answered him.

Marching to Zion

— Spurgeon called the next fifteen psalms a “Psalter within the Psalter”

— The called these psalms the Songs of Ascents (120-134)

— What he meant by that this psalm was the starting point of a spiritual journey

— It represents a longing to leave the troubles of the world behind and begin the upward journey toward God’s presence, both physically in Jerusalem and spiritually in the heart

— Psalm 120 captures the initial step of repentance, where the believer acknowledges the challenges of living in a sinful world and seeks God’s peace. Each subsequent psalm in the collection builds on this theme, reflecting the progress of the soul toward closer communion with God

Discipleship in an Instant Society

— We live in an “instant society,” and one way that has impacted the way we think is the nearly universal assumption that anything worthwhile can be acquired quickly

Eugene H Peterson writes:

It is not difficult in such a world to get a person interested in the message of the gospel; it is terrifically difficult to sustain the interest. Millions of people in our culture make decisions for Christ, but there is a dreadful attrition rate. Many claim to have been born again, but the evidence for mature Christian discipleship is slim. In our kind of culture anything, even news about God, can be sold if it is packaged freshly; but when it loses its novelty, it goes on the garbage heap. There is a great market for religious experience in our world; there is little enthusiasm for the patient acquisition of virtue, little inclination to sign up for a long apprenticeship in what earlier generations of Christians called holiness

Songs of Ascents

— Spurgeon’s definition of “ascents” notwithstanding, scholars have come with up with four explanations

1. Ascents are steps (or gradations) within the psalms

— In 1812 Gesenius, the author of the Hebrew Dictionary and grammar, said that it was an idea that was developed in a subsequent verse

— There are two problems with this interpretation

— First, although this feature is noticeable in some of the psalms in this collection, it is absent in others

— Second, this step-like feature is also found in psalms not in the collection

2. Ascents are steps leading up to the sanctuary

—There are fifteen steps leading from the courtyard of the women to the courtyard of the men outside the Jerusalem temple

— The Talmud says that the fifteen songs correspond to the fifteen steps between these courtyards (Middoth ii. 5; Succa 51b)

— The Talmud makes this observations but there is no evidence that the Levites held this view

3. Ascents are the “going up” from Babylon to Israel at the end of the exile

— The people returned to Israel from Babylon in the days of restoration under Ezra and Nehemiah

— This was the singular of the word used here for “ascents”

— The problem with this view is that ascents (pl) is used and not ascent or journey

4. Ascents are the “goings up” of pilgrims at the annual feasts

— Most writers today to think of these psalms as songs sung by Jewish pilgrims as they made their way to Jerusalem for the three annual festivals—Passover, Pentecost, and the Day of Atonement—and to think of the Songs of Ascents as pilgrim songs

— These fifteen psalms (Psalms 120–34) seem to have been used by pilgrims who were making their way to Jerusalem for the three major annual feasts

— Joseph and Mary would have sung these psalms as they made their way to the city with the young Jesus (see Luke 2:41), and Jesus would have sung them himself when he went up to Jerusalem with his disciples

— We might think of them as our Spotify “road trip mix”

Strangers in This World

— To begin this collection, Jerusalem is not mentioned or even the thought of going there

Derek Kidner says

It appropriately begins the series in a distant land, so that we join the pilgrims as they set out on a journey which, in broad outline, will bring us to Jerusalem in Psalm 122, and, in the last psalms of the group, to the ark, the priests and the Temple servants who minister, by turns, day and night at the house of the Lord.

1. Lying neighbors (vv. 1–4)

— If we want to be Christians, we need to ask God to deliver us from these lies, as the psalmist does in verse 2

— Peterson admits that many of these lies are factual

“They tell us about the world without telling us that God made it. They tell us about our bodies without telling us that they are temples of the Holy Spirit. They instruct us in love without telling us about the God who loves us and gave himself for us.”

2. Hostile neighbors (vv. 5–7)

— Nothing has more characterized the human race in history than war

— Meshech and Kedar, which the psalmist mentions in verse 5, are names of peoples

— They are examples of warlike tribes, among whom the singers of Psalm 120 had no true home

Strangers in the World Today

— We are aliens in this world (1 Pet 2:11-12)

— We cannot settle down in Meshech or be at home in Kedar.

— Put on your hiking shoes

— Strap your pack to your back

— Say goodbye to your sins, and start marching to Zion

— The King of Glory is waiting for you

Exploring the Meaning

We can cry out to God for protection

The Songs of Ascent were originally written to be sung or recited by travelers on their way to Jerusalem. In the ancient world, any kind of long journey was perilous — not only because of frequent ambushes and robberies but also because of the long distances and financial burdens imposed by travel. It is perhaps because of these considerations that the Songs of Ascent begin with a cry for protection: “In my distress I cried to the LORD, and He heard me. Deliver my soul, O LORD, from lying lips and from a deceitful tongue” (Ps 120:1-2). The immediate cause for this cry seems to be the original psalmist’s pagan neighbors, who did not share his righteous values nor his desire for peace. Subsequent travelers would have taken up that cry to express their desire for protection as they journeyed out of foreign lands and made their way toward God’s temple. Psalm 121 echoes this desire for protection but places the focus on the One who provides it: “I will lift up my eyes to the hills — from whence comes my help? My help comes from the LORD” (vv. 1-2). As Christian, we also live in a world today that does not always value what God values. Therefore, it is appropriate — even necessary — for us to seek protection and support from our Heavenly Father.

Psalm 121

In Psalm 121, “A Song of Ascents,” the psalmist declares that his help comes from Yahweh. In making this exclamation, the psalmist identifies Yahweh as the sovereign Creator who always keeps watch over His own and who never slumbers or sleeps. Because Yahweh is the ultimate Keeper and Shade, Yahweh protects His own by day and by night, against every evil, and in all situations of going out and coming in — forever!

Unto the Hills

— James Boice tells the story of his mother reading Psalm 121 before the family traveled

— Boice says

This was my mother’s psalm for her family. Because so many of those “goings out” and “comings in” were my own, there is a sense in which Psalm 121 became my travel psalm.

The Traveler’s Psalm

— That has been the case for many other Christian families as well

— David Livingstone, the missionary to Africa, read Psalm 121 and 135 before he set out with this father and sister in 1840

— J. S. Watson, a Rear Admiral in the United States Navy and the successor to Admiral Dewey, who commanded the U.S. fleet in the Philippines during the Spanish American War, loved this psalm

— William Edwards was a British magistrate caught in the Indian Mutiny of 1857, found this psalm comforting

Faith of a Trusting Pilgrim

— This is the second of the pilgrim psalms

— Some writers have suggested that this was the traditional evening song for the last encampment of those who would arrive in Jerusalem the next day,

— They note that the next psalm speaks of the travelers actually standing within the city’s walls

— This, of course, is speculation

— What is not speculation is the marvelous spirit of tranquil trust in God that the psalm breathes from beginning to end

— Protection by God, under the watchful eye of God, is the dominant idea in the psalm

“Maker of Heaven and Earth”

— When we come to verse 1, there is some discussion about what they mean

— Some commentators see it as a reminder of the idol worship of the the Canaanite religion (with cultic prostitution)

— But that the psalmist looks beyond the mountains to God himself

— In any case, the God the psalmist worships and to whom he looks for help is the “Maker of heaven and earth” (v. 2)

— What we need is not the gods of nature, but nature’s God

— Spurgeon captures this idea when he writes

The purposes of God; the divine attributes; the immutable promises; the covenant, ordered in all things and sure; the providence, predestination, and proved faithfulness of the Lord—these are the hills to which we must lift up our eyes, and from these our help must come.”

God, Our Protector

— The first stanza asks where does our help come from

— The answer is from God Himself

— The next few stanzas explores different ways in which God helps us

1. A vigilant watchman (vv. 2, 4)

— When a person asked the Greek general Alexander the Great how he could sleep soundly when he was surrounded by so much personal danger, he replied that Parmenio, his faithful guard, was watching

— How much more soundly should we sleep when God, who never slumbers nor sleeps, is guarding us!

2. The shade at our right hand (vv. 5–6)

— Their was an ancient belief that moon light was harmful

— We get our word “lunatic” (from the Latin word luna for “moon”)

— What the psalmist really means, though in figurative language, is that nothing either of the day or night can harm us if God is keeping guard

3. Our protector always (vv. 7–8)

— The fourth stanza sums up the preceeding verses

— This reminds us of what Paul (Rom 8:35-39) and Jude (Jude 24-25) wrote in their doxologies

When Troubles Assail Us

Q: Are we unrealistic in thinking God will protect us?

— When Psalm 121 says, “My help comes from the Lord,” it is acknowledging that we are going to need help on our journey

— Dangers will come but they will never succeed in detaching us from Christ

— Paul experienced every type of danger

— None of them separated him from Christ’s love

Kept from All Evil

— The point of Psalm 121 is not that we will not have problems, but that God will keep us safe as we go through them

— No injury, illness or trouble will separate us from God’s purposes in us

— Jesus said, “In this world you will have trouble. But take heart! I have overcome the world” (John 16:33)

Exploring the Meaning

God is able to answer our cry for protection

As we seek God’s protection, it is critical to remember and believe that He can provide it. Doubt, fear, and resignation are sins that burden our souls when we are in the midst of trouble — especially when we don’t see immediate relief or instant answers on the horizon. This is why the psalmists were intentional about describing God’s ability to protect His people: “He will not allow your foot to be moved; He who keeps you will not slumber. Behold, He who keeps Israel shall neither slumber nor sleep” (121:3-4). “‘If it had not been the LORD who was on our side’, let Israel now say — ‘If it had not been the LORD who was on our side, when men rose up against us, then they would have swallowed us alive, when their wrath was kindled against us’” (124:1-3). “Our help is in the name of the LORD, who made heaven and earth” (124:8). Crying out to God for protection is critical in this life. But it is also necessary for us to cry out in faith.

Psalm 122

Psalm 122 is “A Song of Ascents,” and in it, the psalmist celebrates the journey to the house of Yahweh and to the city of Jerusalem with other Israelites. The psalm begins and ends with a reference to the house of Yahweh, suggesting that the highlight of this journey is the house of Yahweh itself. However, between these bookends, the psalm is filled with numerous references to the city of Jerusalem. In speaking of Jerusalem, the psalmist first expresses his eagerness to see the city, and then he exclaims a call to pray for peace in the city. But just as the psalm begins, so also it ends — with a focus on the house of Yahweh.

Pray for the Peace of Jerusalem

— Psalm 122 is the third of the Songs of Ascents

— In the first psalm the singers are in a foreign land

— In the second they are near the end of their journey

— In the third psalm they are standing withing the gates (v. 2)

On Entering Jerusalem

— We may have fond memories of the city or town that we grew up in

— But none holds the special place Jerusalem holds for the Jew

— In many of the psalms Jerusalem is lauded as a truly holy city

— Or the city of God; for example, in the “Psalms of Zion” (Psalms 46, 48, 76, 84, 87)

The Earthly City

— At its best, Jerusalem was only a weak type of the heavenly city to come

— But it still caused joy in the heart of the arriving pilgrim, which is what the opening verses describe

1. Its unity (vv. 3–4)

— The city is described as “compact together”

— If the psalm was written by David the city was still small

— If written at a later time, the city would be larger and “compact together” could refer to orderly rows of houses

— It may refer to the city bringing the tribes together as a united people

2. Its justice (v. 5)

— The reference to God’s “statute,” or law, in verse 4 also leads the writer to think of how Jerusalem was the center for dispensing legal justice to the people

— “Thrones” may be a reference to the king’s courts

— Defending justice and defending its citizens are two God given functions of government

3. The need for peace (vv. 6–8)

— The psalmist wants to work for the peace and prosperity of Jerusalem too

— Hence, he ends his composition with a vow: “For the sake of the house of the Lord our God, I will seek your prosperity” (v. 9)

— It is a firm resolve

— The city is still in turmoil today

The New Jerusalem

— We are still pilgrims and looking forward to the heavenly Jerusalem to come (Heb 11:10)

— We catch a glimpse in Revelation (Rev 21:11-14)

Psalm 123

This psalm, “A Song of Ascents,” begins with an expression of trust in Yahweh, describing how the psalmist sets his eyes to look up Yahweh. The psalm then proceeds to provide the reason for this gaze — to receive God’s gracious care against the contempt and the mockery of the proud.

Looking Up

— This psalm begins the same way as Psalm 121 with the words: “I will lift up my eyes to …”

— The goal of the pilgrim is God himself not the city

A Psalm for Weary Eyes

— The word “eyes” appears four times in the psalm (vv. 1, 2)

— A NT equivalent is in Hebrews where the author says, “Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down on the right hand of the throne of God. Consider him who endured such opposition from sinful men, so that you will not grow weary and lose heart.” (Heb 12:2-3)

— The psalmist does not condone slavery

— Our dependence on God and submission to God should be no less total than the most obedient servant of an earthly master

Have Mercy on Us

— This psalm might be called a psalm for the eyes because the word “eyes” occurs four times

— But mercy is also dominant and in fact, it is what the psalmist is praying for (v. 3)

— Mercy is one of three words often found together in the Bible, with goodness and grace

— What is unique about mercy is that it is given to the pitiful

— The confidence we have when we approach God, asking for mercy, is in God’s own merciful character, not in our character

— We know God’s mercy in Christ (Heb 4:16)

A Slave of Slaves

— The only thing that will ever lift you out of your sin and complacency, put you on the pilgrim trail, and keep you there throughout life is a profound awareness of the mercy and grace of God

Consider the example of John Newton, the hymn writer. When Newton was a young boy he ran away to sea and eventually went to Africa to participate in the slave trade. His reason for going, as he wrote in his autobiography years later, was that he might “sin his fill.” Sin he did! But the path of sin is downhill, and Newton’s path descended so far that he was eventually reduced to the position of a slave in his master’s African compound. This man dealt in slaves, and when he went off on slaving expeditions Newton fell into the hands of the slave trader’s African wife, who hated Europeans and vented her venom on Newton. Newton was forced to eat his food off the dusty floor like a dog, and at one point he was actually placed in chains. Sick and emaciated, he nearly died.

Newton escaped from this form of his slavery eventually, but he was still chained to sin and again went to sea transporting slaves from Africa to the New World. It was on his return from one of these slave voyages that Newton was wondrously converted.

The ship was overtaken by a fierce storm in the North Atlantic and was nearly sinking. The rigging was destroyed, water was pouring in. Newton was sent down into the hold to pump water. He pumped for days, certain that the ship would sink and he would be drowned. As Newton pumped water in the hold of that ship, God caused him to remember Bible verses he had learned from his mother as a child, half a lifetime earlier, and these verses led to his repentance, faith, and conversion. Right there in the ship! While the storm was raging!

The ship survived the storm. The sailors were saved. Sometime later, after Newton had left the slave trade, this former slave of slaves studied for the Christian ministry and eventually became a popular preacher in England. He even preached before the queen.

What was Newton’s motivation? It was a profound awareness of the grace and mercy of God toward him. It was this John Newton who wrote,

Amazing grace!—how sweet the sound— That saved a wretch like me! I once was lost, but now am found, Was blind, but now I see.

Newton never forgot God’s mercy to him. Once, a friend was complaining about someone who was resistant to the gospel and living a life of great sin. “Sometimes I almost despair of that man,” the friend remarked.

“I never did despair of any man since God saved me,” said Newton.

In his most advanced years Newton’s mind began to fail and he had to stop preaching. When friends came to visit him he frequently remarked, “I am an old man. My mind is almost gone. But I can remember two things: I am a great sinner, and Jesus is a great Savior.” Certainly the mercy of God moved Newton to offer his body as a living sacrifice to God and to seek to please him.

Love So Amazing

— We get discouraged and are sometimes inclined to quit

— One thing that will keep us going is knowledge of the mercy of our God (Eph 2:4-7)

— Shouldn’t God’s mercy motivate us to the highest level of obedience?

— I hope so!

Psalm 126

Psalm 126 is “A Song of Ascents,” and in it, the psalmist begins by recalling how Yahweh had restored the captive ones of Israel and had done great things among them, in this way bringing gladness to their lives. The psalmist then turns and appeals to God to do the same again — to restore the captives so that they may respond in joy.

Those Were the Days

— One of the literary techniques that contributes to effective poetry is the use of sharp contrasts, like John Milton’s description of blind Samson in Samson Agonistes

O dark, dark, dark, amid the blaze of noon,

Irrecoverably dark, total eclipse

Without all hope of day!

— Or the opening lines of William Shakespeare’s Richard the Third:

Now is the winter of our discontent

Made glorious summer by this sun of York.

— The psalmists use this device too

— Psalm 126, the seventh Song of Ascents, contrasts two scenes:

— the joyful return of Israel from Babylonian captivity

— and a present time of hardship and weeping

— The psalm acknowledges difficult labor but also offers a prayer and hope for better days to come

The Joy of Men Set Free

— Psalm 126 opens with the ecstatic joy of Israel’s return from Babylonian captivity, a deliverance so sudden and overwhelming it felt like a dream

— Even Gentiles recognized God’s work, saying, “The Lord has done great things for them.”

— Such joy, though rare and short-lived, resembles experiences like conversion to Christ, which brings profound deliverance and gratitude

— Yet life is a mix of joy and struggle, as the returning exiles soon faced discouragement and hard labor rebuilding their society and temple

— The books of Ezra, Nehemiah, Haggai, and Zechariah describe these difficult, sobering years following their initial joy

The Present

— While we may struggle to recall joys as great as those in Psalm 126’s first stanza, we easily remember times of lost spiritual joy

— Setting aside worldly pleasures, Christians often lose four key spiritual joys

1. The joy of salvation

— The first joy Christians often lose is the joy of their salvation

— For many, especially those saved later in life or after deep sin, conversion brings overwhelming joy, like a lover speaking endlessly of their beloved

— However, this initial excitement fades, replaced by quieter trust

— For some, discouragement, defeats, or doubts may creep in, leading them to question their faith

— Even John Wesley wrote, “Where is the joy I knew when once I saw the Lord?”

— Losing this joy doesn’t mean one is no longer a Christian, but it can be a challenging experience that some never fully recover from

2. The joy of spiritual victory

— The joy of spiritual victory comes when Christians overcome specific sins through God’s power—like forgiving a grudge, breaking an addiction, or healing relationships

— This brings great joy as we see God making us more like Christ

— However, new struggles and failures soon arise, and the former joy fades, leaving us to wonder, “Will these struggles ever end? Will we truly be happy again?”

3. The joy of Christian fellowship

— The joy of Christian fellowship, one of life’s greatest blessings and a glimpse of heaven, can be lost in various ways:

— the death of a loved one

— sin that destroys relationships

— church conflicts

— or physical separation due to relocation

— job changes

— or retirement

— Though the communion of saints transcends earthly barriers, we still feel a deep loss when those who have enriched our Christian walk are no longer near.

4. The joy of a new work for God

— The joy of starting a new challenge or project often fades as excitement gives way to the hard work of daily effort

— When these “slugging times” come, should we give up and accept a routine, uninspired Christian life?

A Prophecy of Better Times

— In Psalm 126, the psalmist’s memory of joyful past days becomes the foundation for hope, not mere nostalgia

— This hope is grounded in God’s unchanging goodness—He who brought joy before can do so again

— After recalling those laughter-filled days, the psalmist responds in two ways.

1. He asks God for the good times again

— Rather than resigning to the present struggles, the psalmist prays for restoration, asking God to bring good times again:

“Restore our fortunes, O Lord, like streams in the Negev” (v. 4)

— The Negev, a dry desert, can suddenly fill with rushing, refreshing waters after rain

—a picture of Israel’s sudden deliverance from Babylon, an act so clearly of God that even Gentiles recognized it

— The psalmist trusts that if God did it once, He can do it again, restoring joy and blessings

2. He prophecies a time of joy to follow sorrow

— The final verses of Psalm 126 are more like a proverb than a prophecy, offering encouragement for God’s people:

“Those who sow in tears will reap songs of joy” (vv. 5–6)

— Unlike the sudden, unearned blessings of the desert streams, this image reflects the reality that rewards often follow hard work and waiting, like a harvest after sowing.

— While God sometimes acts suddenly, as in our conversion, most blessings come through perseverance

— The psalm urges us to remember God’s past faithfulness, keep praying, and continue working, trusting that He, who gives the work, will also send the harvest

Application and Encouragement

— Psalm 126 reminds us that sowing seeds—teaching God’s Word and serving Him—may be hard and tearful, but it leads to a joyful harvest in God’s time.

— Jesus’ parable of the sower (Matt. 13) teaches that while much of our work may seem fruitless, some seeds will take root and produce lasting results because God is the Lord of the harvest (1 Cor. 3:6)

— But God is not untouched by the feelings of our infirmities

— Jesus himself wept at the tomb of Lazarus when confronted by the ultimate consequence of sin, which is death (see John 11:35),

— and as he looked out over the glorious city of Jerusalem, soon to be destroyed because it “did not recognize the time of God’s coming” (see Luke 19:41–44)

— One day, those tears will be replaced by eternal joy, as promised in Revelation 21:1–4: “He will wipe every tear from their eyes.”

— Eugene Peterson summarizes that Psalm 126 affirms:

— the solidity of God’s joy

— encourages discipleship

— and reminds us of God’s faithfulness to lead His people through weeping into joy

— “bringing in the sheaves.”

Psalm 127

Another “Song of Ascents,” this psalm can be divided into two parts: first, building a house without Yahweh is vanity; and second, children are an inheritance, indeed a reward, from Yahweh. The psalmist outlines clearly that all forms of labor without the support of Yahweh is vain and futile. To the contrary, the true blessing is that which comes from Yahweh, which the psalmist indicates in this case to be children whom Yahweh Himself provides.

God’s Blessing on the City

— R.C. Sproul once said the word “useless” was his most hated, as it implies a person doesn’t count

— Yet much of what we invest our lives in is indeed useless in light of eternity

— A commercial for a luxury car asks, “Why do you work so hard?” only to imply the answer is material gain—ultimately meaningless

— A tee shirt jokes, “The one who dies with the most toys wins,” but adds, “But he dies nevertheless.”

— This is the sobering truth of Psalm 127: much of life’s labor is vain without God at its center

Psalm of the Vanities

— Psalm 127, attributed to Solomon, emphasizes the futility of work and effort without God

—Many modern scholars reject Solomon’s authorship of Psalm 127, preferring to date the Songs of Ascents to the post-exilic period

— However, there is no strong reason to deny Solomon’s authorship, just as David’s authorship of other psalms in this collection is accepted

— Solomon’s theme of “vanity” echoes his writings in Ecclesiastes: “Unless the Lord builds the house, the builders labor in vain.” This psalm reminds us that building, security, and labor are meaningless without God’s blessing and involvement

— The Latin motto Nisi Dominus Frustra (“Without the Lord, Frustration”) reflects this truth and is used by Edinburgh, Scotland as the city’s motto

— Benjamin Franklin, though not a Christian, echoed this sentiment in his 1787 speech, stating, “God governs in the affairs of men,” and quoting Psalm 127 to affirm that no endeavor succeeds without God’s aid

Three Encouraging Truths

— Some recognize life’s futility without knowing God, leading to despair

— Suicide is the most extreme response, while others, like Timothy Leary in the 1960s, advocated “Tune in, turn on, drop out.”

— The Bible, however, offers a better way

1. God works

— God’s work gives meaning to human work

— In creation, God brought order and life, assigning Adam and Eve meaningful tasks like managing the garden and ruling over creation

— Psalm 127 reminds us that “the Lord builds the house” and “watches over the city” (v.1), showing God’s work continues beyond creation

— He works constantly, including through those who labor for Him

— As Eugene Peterson notes, Christians read the Bible to understand how God works in and through us so we can work in His name

2. God makes our work meaningful

— Work done without God is meaningless, but when done with Him and for His glory, it gains purpose and blessing.

— Builders and watchmen labor in vain without God, but with Him, their work is secure and satisfying

— The key is to seek God’s blessing, for “Without the Lord, frustration; with the Lord, satisfaction.”

3. God rewards our work for him

— The first stanza of Psalm 127 declares that work without God is useless, while the second highlights blessings for those who work with and for Him

— The psalmist finds rest, knowing the results are in God’s hands: “He grants sleep to those he loves” (v. 2)

— Paul echoes this in Colossians 3:23–24, urging us to work for the Lord, trusting Him for rewards—whether here or in heaven

— After our labor, we can rest, confident that God continues to work

The Quiet Blessings God Gives

— In contrast to the self-sufficient work ethic in the first stanza, the second stanza (vv. 3–5) highlights God’s blessing on families, particularly through the gift of children

— While some scholars see this as a separate psalm, ancient Jews viewed family as central to all endeavors—why build a house or guard a city if not for the families within?

— Unlike our compartmentalized lives, they recognized the family as the foundation of society, a truth we need to reclaim and apply today

1. The growth of a family is God’s work

— The second stanza acknowledges that children are a gift, heritage, and reward from God (v. 3)

— God builds homes, protects cities, and establishes families within them

— Since families are God’s design—originating in Eden with the command to “be fruitful and increase” (Gen. 1:28)—we should thank Him for our families and seek His wisdom to raise them well

2. God’s blessing on the city begins with his blessing on the family

— The family is the foundation of society; when families thrive, nations prosper, but when families decline, society suffers

— In Psalm 127, children—especially sons—are seen as a blessing and a defense for their parents

— While modern contexts differ, the core message remains:

— children are a blessing from God

— and strong families are essential for a healthy, thriving society

— God’s blessing on cities begins with His blessing on families

3. The growth of families is slow and unpretentious

— The growth of a family, like God’s work, is often slow and unnoticed, yet it is a true blessing that builds over time

— Abraham, promised descendants “as numerous as the stars” (Gen. 22:17), waited years for Isaac, born miraculously when Abraham was 100 and Sarah 90

— Growth remained slow through generations, only reaching a nation after 400 years of slavery in Egypt

— Similarly, Jesus began with twelve disciples, and the church spread gradually through generations of quiet, persistent effort. God’s blessings often unfold slowly but surely

4. We cannot raise our families without God

— Raising a family without God is even greater folly than building a house or guarding a city without Him

— Unlike inanimate objects, we and our children carry sin within us—rebellious, self-centered, and wayward by nature

— To raise children well, we must seek God’s help, pray for them, teach them His Word, bring them to church, and live as godly examples

— When we do this, our efforts will not be in vain, and God will bless both us and our children

The City of God

— The psalm’s themes of houses, cities, and families extend to our Christian lives

— For believers, the house is God’s spiritual temple of “living stones” (1 Peter 2:5), the city is the heavenly city built by God (Heb. 11:10), and the family is the spiritual family of those in Christ (John 1:12–13)

— Our spiritual work—building ministries or defending the faith—will be useless without God’s guidance and blessing

— Likewise, the birth of new spiritual children is God’s work

— While we may have limits on physical children, we can never have too many spiritual children

— Blessed are those whose quiver is full of them

Exploring the Meaning

God is sovereign over all areas of life

God’s sovereignty is a major theme in Scripture, and especially within the Songs of Ascent. As pilgrims journeyed toward God’s city and God’s house on Mount Zion, they regularly reminded themselves that God alone was in control of all things. Solomon focused on that theme in Psalm 127, exploring it from three different angles. First, he described God’s sovereignty using the imagery of building a home (v. 1). Second, he used the imagery of protecting a city (v. 1). Third, he highlighted God’s sovereignty in connection with a critical area of human existence: raising children (v. 3). Bearing children was an especially important responsibility for the Israelites because God’s promise that Abraham’s descendants would become a great nation and bless the entire earth (Gen 12:1-3). yet Solomon reminded his people that it was God Himself who had sovereign charge, even over the opening and closing of the womb. Today, our culture pushes us to be self-empowered and independent, striving to achieve our goal in our own strength. Yet all our effort will be in vain if we fail to remember God’s sovereign plan and purpose, and if we fail to bend our efforts toward His will.

Psalm 128

In Psalm 128, “A Song of Ascents,” the psalmist focuses on the blessings of fearing Yahweh, and he divides the psalm into three parts. First, he establishes the beginning of a life of blessing — that is the fear of Yahweh; and, related to this, he states that the outworking of this blessing is to walk in the ways of Yahweh. Second, he describes the present life of blessing — that the wife, the children, and the man of the house will all experience the intimate relationship of a family. And third, he prays for the future life of blessing — that the man who fears Yahweh will experience a long life of peace in Jerusalem, so that he would even see the descendants of his descendants. He closes the psalm with a prayer that this would be experienced with peace in the land of Israel.

God’s Blessing on the Home

— Psalm 128 focuses on God’s generous and limitless blessings, which extend from individuals to families and even entire generations

— The psalm unifies around the theme of blessing, using two rich Hebrew words: asher (vv. 1–2) and barak (vv. 4–5)

— Building on Psalm 127’s focus on God’s blessing through sons, this psalm includes the man’s wife, children, grandchildren, and the whole people of God

— Derek Kidner notes that the psalm’s blessings radiate outward—starting with the godly individual, then the family, and finally the nation—producing stability and peace

The God-Fearing Man or Woman

— Psalm 128 emphasizes God's blessings and begins with a promise of prosperity and family happiness for those who fear God and walk in His ways

— This parallels Psalm 1, which blesses those who delight in God’s law, and Christ’s beatitudes, which bless the humble and righteous (Matthew 5:3–10)

— The importance of fearing the Lord is reiterated in verse 4, aligning with Proverbs 9:10 ("The fear of the Lord is the beginning of wisdom")

— Psalm 128 balances Psalm 127, which highlights that all blessings come from God alone and human effort without Him is futile

— While Psalm 127 focuses on God’s role, Psalm 128 reminds individuals of their responsibility: to revere and obey God to partake in His blessings

1. The fear of the Lord

— The psalm primarily addresses the godly man, the head of his household, focusing on blessings related to:

— His work

— His wife and sons

— His children’s children

— The blessing in verse 1 is for everyone who reverences God, not just those with families.

— If God does not give someone a family, He will provide other blessings.

— To fear the Lord means to have profound reverence, awe, and respect for God

— Fear involves:

— Taking God seriously

— Making Him the center of all thoughts, actions, and aspirations

— Starting, continuing, and ending every endeavor with God

— Secularism, limited to “this age” (Latin: saeculum),

— Denies the spiritual and eternal

— Reality is limited to what be seen, felt and measured

— Carl Sagan’s line, “The cosmos is all that is or was or ever will be,” epitomizes this mindset

— It denies the spiritual and eternal, functioning in a closed universe (Francis Schaeffer)

— In contrast, Christian thinking

— Views all things in light of God’s eternal perspective.

— Recognizes man’s destiny as God’s redeemed child.

— Harry Blamires: To think Christianly is to relate all things to man’s eternal destiny.

— The psalmist calls believers to begin, continue, and end with God, integrating Him into every aspect of life and thought

2. Walking in God’s ways

— Right thinking must lead to right acting:

— Those who are blessed not only fear the Lord but also walk in His ways

— Acting biblically is essential, not just thinking about God

— Enoch as an Example:

— Enoch “walked with God” for 300 years (Genesis 5:21–24)

— Walking with God is not a casual act but a lifelong commitment

— During this time:

— Enoch preached God’s judgment to a rebellious generation (Jude 14–15).

— His message warned of the Lord’s coming judgment, which would not have been popular during a time of human progress and civilization (Genesis 4)

— Key Lessons from Enoch’s Walk:

— Walking with God involves both individual faithfulness and public obedience

— A Christian walk includes:

— How we act with others

— What we say to others

— Faithfulness to the truths revealed in Scripture

— Pleasing God:

— Enoch was commended for pleasing God (Hebrews 11:5)

— He feared God, walked in His ways, and earned God’s approval

— This should be the goal and verdict on the life of every Christian

God’s Blessing on Our Work

— Blessings for the God-fearing person:

— The psalmist outlines blessings that come from fearing God and walking in His ways

— Blessing on Our Work:

— If we fear God and obey Him:

— We will “eat the fruit of our labor” (Psalm 128:2)

— Our work will prosper, and blessings will follow

— Unlike Psalm 127, which highlights that labor without God is in vain, Psalm 128 states that God-centered work thrives

— Key Themes:

— Our efforts will bear fruit—projects will succeed, and families will thrive

— Difficulties will exist, but overall, we will see blessings

— God’s provision (daily bread) is tied to our labor (Matthew 6:11)

— Turning Curse into Blessing:

— In Genesis 3:19, labor became cursed (bread by the sweat of the brow)

— In Psalm 128, work remains necessary, but God transforms it into a source of blessing for the God-fearing person

The God-Fearing Family

— Realistic View of Family Life:

— Families are made up of sinners, so relationships are disrupted by sin

— Psalm 128 does not promise a utopia free from difficulties or frustrations

— God’s Promise of Blessings:

— If a man fears and obeys God, God will bless him with:

— A fruitful wife

— Prospering children

— This does not guarantee a perfect family, but it reflects a general principle of God’s blessings

— Wisdom Literature Perspective:

— Similar to Proverbs 22:6:

— “Train a child in the way he should go, and when he is old he will not turn from it.”

— This is a general rule, not an absolute guarantee.

— Children of godly parents can rebel, and difficulties in marriage do not always reflect the husband’s or wife’s failure

— Key Principle:

— Godly training typically results in godly lives

“As the twig is bent, so grows the tree.”

— Two colorful images are used to describe the fruitfulness of a God-fearing family

1. The wife: “like a fruitful vine.”

— Symbolism of the Vine and Wife:

— The image of the wife as a fruitful vine goes beyond having many children, though children were seen as blessings in the ancient world.

— Biblical examples highlight the importance of bearing children:

— Sarah (mother of Isaac), Rachel (mother of Joseph and Benjamin), and Hannah (mother of Samuel) felt deep dismay when childless

— The Vine as a Symbol:

— Represents refreshment, lavish enjoyment, and celebration:

— Includes sexual enjoyment (Song of Songs 7:8–9; Judg. 9:13)

— Linked to times of family and national joy (Joel 3:18; Amos 9:13–14; John 2:1–10)

— Wine symbolizes abundance and harvest blessings:

— It “gladdens the heart of man” (Ps. 104:15)

— The Psalm’s Promise:

— Despite the labor and hardships of daily work, coming home to a good wife is like enjoying a harvest

— A time to forget hard toil and experience God’s bounty and blessings.

2. The children: “like olive shoots around your table.”

— Olive Trees:

— Take a long time to mature but become highly valuable with patient cultivation

— Can produce profitable crops for centuries, longer than most fruit-producing plants

— Vines and Olive Plants:

— Symbolize the abundant life in the Bible

— Unlike food staples (wheat or corn), they represent rich blessings and prosperity

Blessing on the Two Cities

— Broader Focus of the Psalm:

— The final stanza expands from the individual family to include the larger community (God’s people and their city)

— Blessings are incomplete unless they extend to those around us and to future generations

— Prayer for Collective Blessing:

— The psalmist prays for:

— Blessing from Zion for all days of life

— The prosperity of Jerusalem.

— Seeing one’s children’s children (vv. 5–6)

— Jeremiah’s Exile Advice:

— In Babylon, God instructed the Jews to:

— Build homes, plant gardens, and grow their families

— Seek the peace and prosperity of the city

— Pray for the city’s success, as its prosperity impacts their own (Jer. 29:5–7)

— Application for Today:

— Christians belong to two cities:

— The City of Man (secular world).

— The City of God (spiritual church)

— Believers must actively reside in their communities and work for their good, not withdraw from secular responsibilities.

— Healthy, productive families are vital to a thriving city

— A city’s prosperity benefits everyone; its struggles impact all

— Call to Action:

— Christians are called to help their cities:

— Ronald J. Sider suggests evangelicals could transform urban history by engaging in city life

— This applies even more to the spiritual city (the church):

— The church is essential for spiritual health

— We must pray for the church and work for its good

— If the church prospers, we too will be blessed

Psalm 132

This psalm is “A Second of Ascents” appeals to God to remember David and the promise He gave to bring the Messiah in the line of David. The psalmist recalls David’s commitment before God to establish a place of worship to God. The psalmist then exclaims that the people of Israel have worshiped God at His footstool, referring to the ark with which the presence of God was associated. He pleads with God to fulfill His promise to David by setting a descendant of David on the throne of Israel. Finally, the psalmist declares with confidence that Zion, the earthly Jerusalem, is God’s chosen place of worship and the place where God will raise up the descendant of David to be king — that is, the Messiah.

The Ascent of God’s Ark to Zion

— Psalm 132 focuses on the ascent of the ark of God to Jerusalem during David's time and is the longest of the fifteen Songs of Ascents

— It highlights David’s oath to bring the ark to Jerusalem and God’s corresponding promise to establish David’s dynasty

— Key Points:

— Significance in the Songs of Ascents:

— Sung by pilgrims traveling up steep roads to Jerusalem, mirroring the ark’s journey

— The ark’s resting place in the Most Holy Place made it the spiritual focal point of pilgrimages

— Positioned toward the end of the collection, preceding Psalms 133 (unity) and 134 (temple service)

— Structure:

— First half (vv. 1–9): David’s oath to bring the ark to Zion

— Second half (vv. 11–18): God’s oath to David, promising him an everlasting kingdom

— Themes are repeated and heightened, showing God’s promise to do more than expected (Ephesians 3:20–21)

— Authorship and Historical Context:

— Not written by David; likely composed during Solomon’s reign.

— Verses 8–10 appear in Solomon’s prayer (2 Chronicles 6:41–42), linking the psalm to the temple dedication

— New Testament References:

— Stephen cites verse 5 in Acts 7:46

— Peter refers to verse 11 in Acts 2:30 during his Pentecost sermon

— Key Themes:

— David’s devotion to God and the ark

— God’s faithfulness in establishing David’s dynasty

— Spiritual anticipation of God’s ability to exceed human expectations

David’s Oath

— Psalm 132 highlights David’s desire to bring the ark to Jerusalem and his vow to honor God by finding a dwelling place for Him

— Though the historical accounts (2 Samuel 6; 1 Chronicles 13–16) do not mention David’s oath, the psalm remembers his good intentions, not excessive zeal

— While David vowed to build a temple, it was Solomon who ultimately fulfilled this, though David prepared the materials

— The psalm honors David’s dedication to God’s worship and challenges believers to reflect the same commitment

— Charles Spurgeon noted ironically how few today carry their care for God’s work “too far.”

— While vows may be unwise, Christians should earnestly pursue God’s honor, ensuring His work is done well—something often neglected, as many fail to give even a tenth of their income to support it

The Accomplishment of David’s Oath

— Psalm 132:6–9 recounts the ark’s journey to Jerusalem, remembering its history and significance

— The ark, a gold-covered wooden box symbolizing God’s presence, held the stone tablets of the law and was topped by the mercy seat, where blood was sprinkled on the Day of Atonement

— After being housed in various locations—including Shiloh, Bethel, Mizpah, and Keriath-jearim—the ark was forgotten during Saul’s reign but rediscovered in David’s time

— David first attempted to transport the ark improperly on an ox cart, leading to Uzzah’s death when he touched it irreverently (2 Sam. 6:7)

— After a pause, David succeeded in bringing the ark to Jerusalem by following God’s instructions for the priests to carry it

— Psalm 132 remembers this event with references to the priests’ sanctification and the people’s traditional marching cry (Num. 10:35–36) as God’s Shekinah presence led them

— This section highlights the importance of honoring God’s commands and presence with reverence and obedience

A Brief Prayer

— Verse 10 marks a transition in Psalm 132, where the reigning king (or his representative) appeals to God for favor based on His covenant promise to David of an everlasting dynasty

— The speaker seeks fulfillment of this promise for the current king. Similarly, believers today approach God’s presence through the work of Jesus Christ, the greater King, and God’s promises to Him

God’s Oath to David

— The second half of Psalm 132 recounts God’s covenant with David, paralleling David’s earlier oath

— While David vowed to honor God by bringing the ark to Jerusalem, God swore an oath to establish David’s throne forever (vv. 11–18)

— This covenant, first given in 2 Samuel 7:4–17, promised David a successor, blessings on his heirs, and an eternal kingdom — The promise operates on two levels:

— first, David’s heirs would rule as long as they obeyed God’s statutes

— second, it points to the coming divine Messiah, who perfectly fulfills the law and rules eternally

— This promise culminates in God’s declaration of Zion as His eternal resting place, anticipating the Messiah’s everlasting reign

The Accomplishment of God’s Oath

— Verses 13–18 of Psalm 132 show that God’s responses to the people’s prayers in verses 8–9 exceed their requests. Alexander Maclaren notes, “The answer is larger than the prayer” — The people prayed for God to come to His resting place; God promises to sit enthroned there “forever and ever”

— They asked for righteousness for the priests; God promises to clothe them with salvation, a far greater concept

— They prayed for the saints to sing for joy; God declares they will sing forever

— This heightened fulfillment points beyond the present to the future Messianic age, as understood by early rabbis before Christian claims about Jesus shifted their interpretation

— The psalm anticipates the greater, eternal reign of the Messiah

1. The establishment of God’s throne in Jerusalem (vv. 13–14)

— Part of God’s promise in Psalm 132 refers to David’s earthly throne, contingent on his descendants obeying God’s covenant (v. 12)

— However, when God declares Zion as His eternal resting place (“for ever and ever” v. 14), the promise clearly points to the Messiah and His eternal throne

— The earthly throne of David ended with Jeconiah, the last Davidic king, who was exiled to Babylon

— Jeremiah 22:30 prophesied that none of Jeconiah’s descendants would prosper or rule in Judah

— Yet, the eternal throne of Jesus endures

— Jesus reigns now in heaven and, as some believe, will also rule literally on earth in the future

— Revelation 11:15 confirms this eternal rule: “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever”

2. God’s blessing on the people, both physically and spiritually (vv. 15–16)

— God’s blessing on His people in Psalm 132 envisions an idyllic future state with material prosperity, salvation, and joy for all—essentially a Golden Age

— Throughout history, leaders and thinkers like Plato, Virgil, Thomas More, and others have dreamed of creating utopias, while modern visions include classless societies or endless prosperity

— However, no culture has ever achieved this ideal, and humanity’s history has instead been marked by conflict, war, and broken promises

— The hope for a true Golden Age does not lie in human efforts, which inevitably fail

— As the observer noted in 1938, only God Himself can establish such a perfect age, which prophecy declares will come through the Kingdom of the Lord Jesus Christ

3. The coming of the Messiah and the establishment of his kingdom (vv. 17–18)

— The final verses of Psalm 132 point to “a horn” growing for David—a powerful ruler, the Messiah, whose crown will shine resplendently.

— While people often look to governments to solve their problems, even the best governments cannot bring ultimate solutions.

Nowadays people look to the government to solve their problems; but even a freely elected, benign government like ours will never solve our problems, and to trust that it will is statism, a worship of the government in place of God. At a meeting of the National Association of Evangelicals in the 1980s, after President Ronald Reagan had spoken and the audience was applauding wildly, Charles Colson stepped to the rostrum and reminded everyone that “the Kingdom of God does not arrive on Air Force One.”

— Though we do not yet see everything subject to Him (Heb. 2:8–9), we “see Jesus,” and that is enough

— Keeping our eyes on Him, we continue our Christian journey, striving toward the goal to “win the prize for which God has called [us] heavenward in Christ Jesus” (Phil. 3:14)

Additional Resources

Boice, J. M. (n.d.). Psalms. Vol 1: Psalms 1-41. Baker Books.

MacArthur, J. (2023). Psalms. Hymns for God’s People. Harper Christian Resources.

C. H. Spurgeon. The Treasury of David, Vol 1a, Psalms 1-26.

Dante Alighieri, The Divine Comedy: The Inferno, trans. Dorothy L. Sayers (Harmondsworth, England: Penguin, 1951).

Webb, P. (Ed.). (2022). Psalms of grace. The Master's Seminary Press.