A song of ascents.

128:1 [cf. priestly blessing of Num. 6:24-26] Blessed are all who fear [reverence, respect, awe] the Lord, who walk in obedience to him.

128:2 You will eat the fruit of your labor; blessings and prosperity will be yours.

128:3 [God’s blessings extends from the workplace to the home] Your wife will be like a fruitful [a sign of divine favor] vine [bearing children and contributing to the overall welfare of the home] within your house [as compared to the promiscuous wife in Prov. 7:11]; your children will be like olive [the olive tree was a symbol of longevity and productivity] shoots [they will grow strong in time and also contribute to the welfare and well-being of the household; they will be a blessing to other generations] around your table.

128:4 Yes, this will be the blessing for the man who fears the Lord.

128:5 May the Lord bless you from Zion [i.e., Jerusalem]; may you see the prosperity of Jerusalem [the godly were concerned about the welfare of Jerusalem and the Davidic dynasty] all the days of your life.

128:6 May you live to see your children’s children [old age was considered a sign of divine favor] — peace be on Israel [the people of God in the OT, regardless of where they live].

These notes are based on the NASB text.

What is the background of Psalm 127?
The superscription of this Psalm ascribes it to Solomon (although some feel that David wrote the Psalm for his son Solomon). It is referred to as a “Song of Ascents.” There are fifteen Songs of Ascents in the Psalms, which some scholars believe corresponded to the fifteen steps leading up from the Court of Women to the Court of the Israelites. Some scholars believe that the Psalms bearing the superscription, “Song of Ascents,” were sung on the fifteen steps by the Levites. Others believe that they were songs sung by worshipers on a pilgrimage up to Jerusalem. The Psalm addresses three of man’s preoccupations, namely, building, security, and raising a family. This Psalm challenges men to trust in the Lord in the building of houses and homes.

127:1   Unless the Lord builds the house,
They labor in vain who build it;
Unless the Lord guards the city,
The watchman keeps awake in vain.
127:2   It is vain for you to rise up early,
To retire late,
To eat the bread of painful labors;
For He gives to His beloved even in his sleep.

These verses accentuate the fact that more than human effort is needed in life’s endeavors. We need the Lord. If God is not included in the equation nothing will add up. We must work in dependence upon divine strength. Benjamin Franklin wrote, “And if a sparrow falls to the ground without His notice, is it probable that an empire can rise without His aid?” Someone wrote that we should work as though all depends on us, and pray as if all depends on God.

The word “house” in verse 1 could mean [A] dwelling, [B] palace or Temple, or [C] dynasty or family. A godly home cannot be built apart from the Lord. The need for protection in verse 1 refers to the need for safety from thieves, military foes, or other threats to the city. But on a wider scale, men also need protection from the foes which threaten to undo their homes. Among these foes are ideas and philosophies that can spiritually, emotionally, and physically destroy families.

Verse 2 stresses that hard work is not the answer. A man who labors hard apart from the Lord will certainly have bread to eat, but where will it lead him? Better to labor hard in dependence upon the Lord. Notice also that it is God who gives sleep to His beloved (verse 2). Rest is indeed a divine gift. Sleep has become a multi-billion dollar business in America. There are a variety of pills available to the insomniac. Researchers devote countless hours and resources to the study of sleep disorders. Every human being needs sleep. It is one of life’s most precious commodities. Yet it is God alone who can give peaceful sleep to His beloved. He alone can give sleep that refreshes, revives, and renews even in the midst of life’s most difficult circumstances (see Psalm 3:5 and 4:8). Those who labor in dependence upon God’s strength can go to bed at night and rest knowing that the efforts of their day were not in vain.

Practical Consideration: “Unless the Lord. . .” is an important factor in life’s endeavors.
Building a home, guarding a city, and raising a family are just three of the things man cannot properly do apart from the Lord. “Unless the Lord. . .” applies to every area of life. Our efforts are vain and fruitless “unless the Lord” is factored in.

127:3   Behold, children are a gift of the Lord;
The fruit of the womb is a reward.
127:4   Like arrows in the hand of a warrior,
So are the children of one’s youth.
127:5   How blessed is the man whose quiver is full of them;
They shall not be ashamed,
When they speak with their enemies in the gate.

These verses affirm that children are a blessing from God. They affirm the worth and significance of children in God’s eyes. As such, they are a sacred trust. Parents should care for them even as an archer cares for his arrows. They should work to insure that their lives are as straight as the shaft of an arrow. They should work to insure that they are aimed in the right direction.

Note: Not everyone who has arrows can make them do what they want. An archer must be disciplined, must know how to use a bow, how to aim, and how to judge distance and wind.

And so it is with parents. They must be disciplined before they can discipline their children. They must take the time to study their children and God’s instructions regarding how to lead and guide their children.

Biblical scholar Derek Kidner comments, “And it is not untypical of God’s gifts that first they are liabilities, or at least responsibilities, before they become obvious assets. The greater their promise, the more likely that these sons will be a handful before they are a quiverful.”

Notice also that children can be a source of blessing and support to their parents. A man with many children did not stand alone at the gate, the place where differences were settled. He had the security of knowing that others, namely his children, stood with him. The Chinese have a proverb: “When a son is born into a family, a bow and arrow are hung before the gate.” The Chinese stress that people fear to offend a man with many sons lest those arrows (the many sons) be sent at them.

Practical Consideration: Parents should be sensitive to the needs of their children.
Parents are stewards of the young lives entrusted into their care. They must live godly lives before their children. They must nurture and educate them in the ways of the Lord. Children are living souls who will live forever. Parents should be concerned about the spiritual welfare and salvation of their children.

A song of ascents.

125:1 Those who trust in the Lord are like [those who trust the Lord are compared to…] Mount Zion [the hill on which the temple was built; a symbol of the Lord’s presence, help, protection, and blessing], which cannot be shaken but endures forever.


Note: “Some persons are like sand — ever shifting and treacherous (Matt. 7:26). Some are like the sea — restless and unsettled (Isa. 57:29; Jas. 1:6). Some are like the wind — uncertain and inconstant (Eph. 4:14). Believers are like a mountain — strong, stable, and secure.” (WHJ Page)


125:2 As the mountains surround Jerusalem [includes the Mount of Olives (east), Mount Scopus (north), and other hills to the west and south, all of which were higher than Mount Zion], so the Lord [the Lord is compared to the mountains that surround Jerusalem] surrounds his people both now and forevermore.

125:3 The scepter [a symbol of foreign rule; cf. Isa 14:5] of the wicked will not remain over the land allotted to the righteous, for then the righteous might use their hands to do evil.



125:4 Lord, do good to those who are good [an expression of an upright heart], to those who are upright in heart.

125:5 But those who turn to crooked ways the Lord will banish with the evildoers. Peace be on [only those who trust in Him will receive His peace] Israel.

Note: This is a psalm of thanksgiving for national deliverance.

A song of ascents. Of David.



124:1 If the Lord had not been on our side — let Israel say [this was to be a national confession] —

124:2 [opening line repeated for emphasis] if the Lord had not been on our side when people attacked us,

124:3 they [their enemies; “The fury of the enemies of the church is raised to the highest pitch; nothing will content them but the total annihilation of God’s chosen.” (Spurgeon)] would have swallowed [a metaphor for death; “They were so eager for our destruction that they would have made only one morsel of us and have swallowed us up alive and whole in a single instant.” (Spurgeon)] us alive when their anger flared [“Anger is never more fiery than when the people of God are its objects.” (Spurgeon)] against us;

124:4 [the potential destruction described in three ways…] [1] the flood [water is used here as a metaphor for destructive forces] would have engulfed us, [2] the torrent would have swept over us,

124:5 [3] the raging waters would have swept us away.

124:6 [a confession of confidence in the Lord, their protector] Praise be to the Lord, who has not let us be torn by their teeth.

124:7 We have escaped like a bird from the fowler’s snare; the snare has been broken, and we have escaped [this deliverance is the Lord’s doing and therefore He is to be praised].

124:8 Our help is in the name of the Lord, the Maker of heaven and earth [the One who made heaven and earth can do anything].

New American Standard Bible

What is the background of Psalm 123?
The psalm bears no superscription regarding the identity of the writer or the particular event that might have prompted the writing of the psalm. Some have suggested that it was composed during the time of Nehemiah when the people engaged in the rebuilding of the walls felt the scorn and contempt of their enemies. Others suggest that it was written by King Hezekiah on the occasion of the Assyrian invasion of Judah under Sennacherib, particularly the contemptuous speech of Rabshakeh recorded in 2 Kings 18:17-26. While we cannot know for certain who wrote the psalm, we can apply it to any of the numerous trials we might experience in life. Its words can serve as a model for prayer and speak for us when we find ourselves in the midst of problems, perplexities, or painful situations.

123:1   To Thee I lift up my eyes,
O Thou who art enthroned in the heavens!

The opening of this Psalm is similar to the opening phrase of the Lord’s Prayer (see Matthew 6:9). Unlike the opening phrase of Psalm 121, the psalmist lifts his eyes to look beyond the hills to the Lord Himself (see also Psalm 115:3). The language suggests that the psalmist had already lifted up his eyes, was presently lifting them, and would continue to lift them. While looking up is the first thing we should do when we are faced with difficulties, it is sometimes the last thing we do. And sometimes the upward look is the only one left.

Practical Consideration: Looking up is the best way to keep our difficulties in context.
It is inevitable that difficulties will come into our lives. Difficulties have a way of appearing very ominous and imposing. They have a way of disorienting us and causing us much pain. If difficulties are not kept in a proper context and perspective, they can discourage and defeat us. That is why we must look up when we encounter difficulties. We must look to God and see our difficulties in relation to Him. When we see our difficulties against the backdrop of God’s power and majesty, they are less ominous, imposing, and intimidating.

Practical Consideration: We must look in the right direction when we encounter difficulties.
The psalmist did not look in when he encountered difficulties. Had he looked in he would have seen fear. The psalmist did not look out when he encountered difficulties. Had he looked out he would have seen his problems. The psalmist did not look at others when he encountered difficulties. Had he looked at others he would have seen people with similar fears. Instead, he looked up to the only reliable source of help.

123:2   Behold, as the eyes of servants look to the hand of their master,
As the eyes of a maid to the hand of her mistress;
So our eyes look to the Lord our God,
Until He shall be gracious to us.

The psalmist’s dependence upon God was like that of a servant to his master. In this illustration, the servant looked to the hand of his master for the slightest gesture. A servant looked to the hand of his master for guidance, sustenance, protection, correction, and reward. Similarly, the psalmist looked to God with an attitude of expectation. He knew that his destiny was in the hand of God. The psalmist continued to look to God. He refused to bow to the pressures of those who held him in contempt.

Practical Consideration: We honor God when we look to Him for help.
God repeatedly invites us to trust him and commit our cares to Him. When we look up for help, we acknowledge that we need more than the feeble arsenal of our human strength and understanding to deal with life’s difficulties. We acknowledge that we need God and the help of His hand. We honor God when we look to Him for help.

123:3   Be gracious to us, O Lord, be gracious to us;
For we are greatly filled with contempt.
123:4   Our soul is greatly filled
With the scoffing of those at ease,
And with the contempt of the proud.

The psalmist asked for God’s grace because he felt the sting of persecution. He was weary of being an object of the scorn and abuse of lazy and proud men.

A song of ascents. Of David.

A. The Pilgrim’s Joy
122:1 I [a pilgrim to the Holy City] rejoiced with those [other pilgrims going up to Jerusalem for the feasts] who said to me, “Let us go to the house of the Lord [where God promised to meet His people].”

122:2 Our feet are standing in your gates, Jerusalem [the goal of the pilgrimage; three annual pilgrimages during the feasts of Passover (God’s goodness in the Exodus), Firstfruits (God’s goodness in the Conquest), and Booths (God’s goodness and care throughout Israel’s history); cf. Deut. 16:16].

B. The Pilgrim’s Praise
122:3 Jerusalem [an impressive city to the pilgrims] is built like a city that is closely compacted together [as compared to the villages where the pilgrims came from].

122:4 That is where the tribes [from near and far] go up — the tribes of the Lord [note that they are not described here as the tribes “of Israel” but rather as the tribes “of the Lord”] — to praise the name of the Lord [this was the reason the tribes met together in Jerusalem] according to the statute given to Israel [cf. Deut. 12:5-6; 16:16].

122:5 There stand the thrones [Jerusalem was not only the religious center but also the political center] for judgment, the thrones of the house of David.

C. The Pilgrim’s Prayer

122:6 Pray for the peace [more than the absence of strife; refers to health and well-being] of Jerusalem [the city of peace]: “May those who love you be secure.

122:7 May there be peace [JB Phillips notes: “It is doubtful if any city in all the world has so belied its name in the course of its history as Jerusalem. … History records nearly three dozen sieges of Jerusalem.”] within your walls and security [from enemies] within your citadels.”

122:8 For the sake of my family and friends, I will say, “Peace be within you.”

These notes are based on the NASB text.

What is the background of Psalm 121?
Psalm 121 is a Song of Ascents which pictures God’s care, protection, and vigilant watchcare. Some scholars suggest that pilgrims sang it en route to Jerusalem and its Temple.

121:1   I will lift up my eyes to the mountains;
From whence shall my help come?
121:2   My help comes from the Lord,
Who made heaven and earth.

When the psalmist felt threatened by danger he lifted his eyes to the mountains and beyond to the One who created the mountains. The question asked in verse 1 is answered in the verses that follow. He acknowledged that his help came from the Lord, not from the mountains.

121:3   He will not allow your foot to slip;
He who keeps you will not slumber.
121:4   Behold, He who keeps Israel
Will neither slumber nor sleep.

The Lord, unlike man, is a reliable source of help. He gives sure footing when the path is narrow and treacherous. He is always on watch. He never slumbers nor sleeps like human sentries. Recall also that Elijah accused Baal of sleeping in the encounter on Mount Carmel recorded in 1 Kings 18:27.

Practical Consideration: We can sleep knowing that God is awake.
It is often the case that when we are experiencing demanding and difficult circumstances we lose sleep. It is at those times that sleep seems to escape us. We lie in bed staring at the ceiling as millions of anxious thoughts race across our hearts and minds. We play out dozens of scenarios as we long for a solution to our very present troubles. As a consequence we become increasingly tired and our perspective and patience slowly begins to ebb away. We begin to long for the peaceful sleep known to children.

The Psalms offer an important message to those who long for sleep in the midst of life’s anxious times. In Psalm 121:3b-4 we are told, “[God] who keeps you will not slumber. Behold, He who keeps Israel will neither slumber nor sleep.” There is a very simple message here: God never sleeps, slumbers or naps. God is awake when we are asleep.

And so, when we find ourselves in the midst of difficult circumstances that are robbing us of much needed sleep, we should turn the matter over to God when we go to bed because He will be awake all night anyway! We must learn to trust the Lord in the light of day and in the deepest darkness of night. Only then will we be able to say along with David, “In peace I will both lie down and sleep, For Thou alone, O Lord, dost make me to dwell in safety” (Psalm 4:8).

121:5   The Lord is your keeper;
The Lord is your shade on your right hand.
121:6   The sun will not smite you by day,
Nor the moon by night.

The Lord offers protection from the elements, particularly the debilitating effects of sunstroke and moonstroke. The psalmist was familiar with the effects of the sun on man and beast in the arid climate of Israel. Regarding moonstroke, the ancients thought this to be harmful. In fact, the word lunatic, used to describe the insane, came from this belief (see also Matthew 17:15). Some suggest that the psalmist had in mind the protection of God from the heat of the sun by day and the sudden cold that came at night. Verse 6 also defines the scope of God’s protective care. . .it continues both day and night. In Hebrew literature, a way of expressing totality was by naming a pair of opposites (“sun” and “moon” or “day” and “night”) to include everything between (see also Psalm 91:5-6). These opposites may also suggest the known and seen dangers of the day and the unknown and unseen dangers of the night.

Practical Consideration: God stands ready to protect us around the clock.
God’s protective care is available twenty-four hours a day. He watches over us in the daytime and protects us from dangers we can see. He watches over us in the night from dangers that we cannot see. We need God’s protection because we are vulnerable both day and night.

121:7   The Lord will protect you from all evil;
He will keep your soul.

The Lord offers protection from evil (see also Matthew 6:13). This is not a reference to a cushioned life, but a well-armed one. The word “all” stresses the fullness of God’s protective power and care.

121:8   The Lord will guard your going out and your coming in
From this time forth and forever.

The Lord offers protection through the daily course of life’s enterprises and events and forever. C.H. Spurgeon comments, “None are so safe as those whom God keeps; none so much in danger as the self-secure.

Practical Consideration: The fact of God’s vigilant care should inspire confidence.
We can face all of life’s issues with confidence because God is always on the job. He never falls asleep on the job. He never abandons His post. He never grows tired or weary. The great Creator of the universe personally watches over His own.

Note:
• Psalms 120 through 134 are known as the Songs of Ascents.
• The Songs of Ascents are also a part of the Great Hallel psalms (120-136).
• Some scholars believe the 15 psalms correspond with the 15 steps of the temple.
• Songs likely sung in the processions of the three annual festivals as pilgrims ascended to Jerusalem.




A song of ascents.


120:1 I call [“See the wondrous advantage of trouble — that it makes us call upon God; and again see the readiness of mercy, that when we call He heareth us!” (JW Burgon)] on the Lord [an expression of dependence on God alone in times of distress; “To whom should children cry but to their Father?” (Spurgeon)] in my distress [the distress is specified in the following verses], and he answers me [see Ps. 130:5].

120:2 Save me [a prayer for deliverance], Lord, from lying lips [false accusations; “It is better to be the victim of slander than the author of it.” (Martin Luther)] and from deceitful tongues [treachery; “The unbridled tongue is vehiculum diaboli, the chariot of the devil, wherein he rides in triumph.” (Edward Reyner)].

120:3 What will he do to you, and what more besides [this was a kind of an oath formula; cf. 1 Sam. 3:17; 2 Sam. 3:35], you deceitful tongue?

120:4 [the psalmist prayed that those who had shot arrows of falsehood at him should be punished in like manner, by the arrows of the Almighty] He will punish you with a warrior’s sharp arrows, with burning coals of the broom bush [or broom tree; produces a hot and long-burning fire and the finest charcoal; grows in the desert up to a height of twelve feet].

120:5 Woe to me [an expression of personal misery] that I dwell in [the following are metaphorical ethnic references to the psalmist’s enemies who are likened to hostile barbarians] Meshek [located in Asia Minor by the Black Sea], that I live among the tents of Kedar [reference to Arab tribesmen who dwell in the Arabian Desert]!

120:6 Too long have I lived among those who hate peace [among people who live and act like hostile barbarians who have no regard to God and His laws].

120:7 I am for peace [this was the longing of his heart]; but when I speak, they are for war.

Psalm 119:1-16

119:1 Blessed [happy] are the undefiled [integrity; blameless] in the way, who walk in the law [Heb. torah: narrow definition: Torah of Moses; broad definition: “any instruction flowing from the revelation of God as the basis for life and action” (Expositors, Vol. 5, p. 737); given that we might maintain a healthy relationship with God and with each other] of the LORD.

119:2 Blessed [happy] are they that keep his testimonies [inscribed royal decree; legal requirement; something prescribed; terms of the covenant made between the Lord and Israel; God’s will on matters of faith and morals], and that seek him with the whole heart.

119:3 They also do no iniquity [they do not make it a habit to sin; sin will keep you from the Bible or the Bible will keep you from sin]: they walk in his [allow God’s Word to rule/guide life] ways [path or highway].

119:4 Thou [God] hast commanded us to keep thy precepts [prescriptions for Israel’s conduct; particular instructions of the Lord; all of God’s instructions are designed for our good and our protection] diligently [fully not partially].

119:5 O [introduces earnest desire of the psalmist] that my ways were [because our ways are by nature opposed to God’s ways] directed to [steady, loyal, constant] keep [psalmist motivated to obey because he loved the Lord] thy statutes [which give order and stability to life]!

119:6 Then shall I not be ashamed [guilt, troubled conscience; results when we violate God’s commands], when I have respect unto all [not just some] thy commandments.

119:7 I will praise [response of one who recognizes the surpassing worth of God’s Word] thee with uprightness of heart, when I shall have learned [a lifelong process] thy righteous judgments [ordinances; laws].

119:8 I will keep thy statutes: O forsake me not utterly.

119:9 Wherewithal shall a young man [cf. Joseph’s response to the advances of Potiphar’s wife in Gen. 39:9] cleanse [same as “undefiled” (v. 1)] his way? by taking heed thereto according to [following God’s directions] thy word [God’s truth in any form: stated, promised, or commanded].

119:10 With my whole [not part or halfheartedly] heart [sincere love for God] have I sought [cf. Ps. 42:1] thee: [a request for help…] O let me not wander [cf. Ps. 119:67 re: danger of straying] from thy commandments.

119:11 Thy word have [requires discipline] I [intentionally] hid [treasured] in mine heart [where it is continually present “as an inward motive power in opposition to selfish action” (Keil/Delitzsch)], that [aim; result] I might not sin against thee.

119:12 Blessed art thou, O LORD: teach me [request for help to learn more] thy statutes.

119:13 With my lips have I declared [repeat, declare, proclaim] all the judgments of thy mouth.

119:14 I have rejoiced [attitude of one who recognizes the surpassing worth of God’s Word] in the way of thy testimonies, as much as in all riches.

119:15 I will meditate [reflect, ponder, mull over] in thy precepts [God’s Word tells us the path to walk], and have respect unto [look, pay attention, regard] thy ways [paths; the path we follow will determine our destination; God’s Word can keep us on the right path].

119:16 I will delight [describes psalmist’s relationship to God’s statutes] myself in thy statutes: I will [psalmist’s promise] not forget thy word [cf. 119:93,141].

Psalm 119:33-40
[underlined words show tone of humility and dependence on God]

119:33 Teach me, O LORD, the way of thy statutes [because they lead in the right direction]; and I shall keep it unto the end [for a lifetime].
119:34 Give me understanding [to apply], and I shall keep thy law; yea, I shall observe it with my whole [not just part; wholeheartedly] heart.

119:35 Make me [“help me prefer”] to go in the path of thy commandments; for therein do I delight [cf. Ps. 1:2].

119:36 Incline my heart unto thy testimonies, and not to covetousness.

119:37 Turn away mine eyes from beholding vanity [“worthless things” (NIV); distractions; things that can cause our longing and love for God to grow cold; cf. Ps. 101:3]; and quicken thou me in thy way.

119:38 Stablish thy word unto thy servant, who is devoted to thy fear.

119:39 Turn away my reproach which I fear: for thy judgments [“ordinances” (NIV)] are good [result of obeying God’s laws is general well-being; it is well with those who keep them].

119:40 Behold, I have longed after thy precepts: quicken me in thy righteousness [cf. 119:159].