Note: This psalm celebrates the bringing of the ark of the covenant into Jerusalem.



A song of ascents.

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A. Prayer for David

132:1 Lord, remember [a meaningful word; how precious to be remembered by the God who casts our sins as far as the east is from the west] David and all his self-denial [the hardships he endured in the conquest of Jerusalem (2 Sam. 5:6-12) and in bringing the ark of the covenant to Jerusalem].

B. David’s Devotion
132:2 He swore an oath to the Lord, he made a vow [when making a vow to God, heed the caution of Ecc. 5:4-5] to the Mighty One of Jacob [cf. Gen. 49:24]:

132:3 “I will not enter my house or go to my bed [until the temple was built as per v. 5],

132:4 I will allow no sleep to my eyes or slumber to my eyelids [cf. Prov. 6:4],

132:5 till I find a place for the Lord [David had built temporary structure for the tabernacle but wanted to build a permanent structure], a dwelling for the Mighty One of Jacob.”

C. David’s Concern for God’s Presence
132:6 We [David and his men] heard it in Ephrathah [vicinity around Bethlehem (Ruth 4:11; Mic. 5:2) or Kiriath Jearim (1 Chron. 2:19, 24, 50)], we came upon it in the fields of Jaar:

132:7 “Let us go to his dwelling place [Jerusalem], let us worship at his footstool, saying,

Note: Notice the ascent of this psalm: “We heard it … we came upon it … let us go … let us worship.”

132:8 ‘Arise, Lord [cf. Num. 10:35-36], and come to your resting place [Jerusalem], you and the ark of your might.

132:9 May your priests be clothed with your righteousness [“No garment is so resplendent as that of a holy character. … Whoever looks upon God’s servants should see holiness if they see nothing else.” (CHSpurgeon)]; may your faithful people sing for joy [“Holiness and happiness go together; where the one is found, the other ought never to be far away.” (CHSpurgeon)].’”

D. Prayer for David
132:10 For the sake of your servant David, do not reject [cf. Ps. 84:9 re: “look with favor on your anointed one”] your anointed one.

E. God’s Reward to David
132:11 The Lord swore an oath to David [see David’s oath to God in v. 2], a sure oath [God’s words are indeed trustworthy] he will not revoke: “One of your own descendants I will place on your throne [David was concerned about establishing a “dwelling” for the Lord; the Lord was concerned about establishing the throne of David].

132:12 If [God’s promises are balanced by responsibility; David’s descendants must be loyal to God] your sons keep my covenant and the statutes I teach them, then their sons will sit on your throne for ever and ever.”

F. God’s Presence in Zion
132:13 For the Lord has chosen Zion, he has desired it for his dwelling, saying,

132:14 “This is my resting place for ever and ever; here I will sit enthroned, for I have desired it.

132:15 I will bless her with abundant provisions; her poor I will satisfy with food.

132:16 I will clothe her priests with salvation [see v. 18 re: how God’s enemies are clothed], and her faithful people will ever sing for joy.

132:17 [a messianic reference as per Zechariah, the father of John the Baptist (cf. Lk. 1:69-75)] “Here I will make a horn [symbol of strength; cf. Ezek. 19:21 re the promise of the “sprouting horn” after the Exile] grow for David and set up a lamp [David’s dynasty like a lamp (cf. 2 Sam. 21:17)] for my anointed one.

132:18 I will clothe his enemies with shame, but his head will be adorned with a radiant crown.”

Note: The theme of this psalm is humility. John Phillips notes that the words of this Psalm were “breathed by him [David] in prayer. He wrote them down for his own edification and guidance in the conduct of his affairs. … Probably David never suspected that this psalm would ever see the light of day.” (Exploring the Psalms, Vol. 5, p. 101). Spurgeon wrote of this psalm: “It is one of the shortest Psalms to read but one of the longest to learn.”

A song of ascents. Of David.

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131:1 My heart [if pride is found here then everything else in our lives will be polluted] is not proud [an attitude of humility], Lord, my eyes [“…pride is most clearly revealed in the eyes.” (N. M’Michael)] are not haughty [the opposite of humility; proud and envious eyes;  “The proud person looks, compares, competes, and is never content.” (Expositor’s, Vol. 5, p. 803)]; I do not concern myself with great matters [not preoccupied with the pursuit of greatness] or things too wonderful for me.

Note: “I do not seek, O Lord, to penetrate Thy depths. I by no means think my intellect equal to them: but I long to understand in some degree Thy truth, which my heart believes and loves. For I do not seek to understand that I may believe; but I believe that I may understand.” (Anselm, 11th century)

131:2 But I have calmed and quieted myself, I am like a weaned child [although growing, yet still a child] with its mother; like a weaned child I am content [contentment with God].

131:3 Israel, put your hope in the Lord both now and forevermore.

Note: This is one of the seven penitential psalms (see also Psalms 6, 32, 38, 51, 102, 143).

A song of ascents.

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130:1 Out of the depths [a metaphor for adversity and trouble; as in the case of Jonah (2:2-5), “the depths” convey a feeling of being alienated from God; “It little matters where we are if we can pray; but prayer is never more real and acceptable than when it rises out of the worst places.” (CH Spuregon)] I cry to you, Lord;

130:2 Lord, hear my voice. Let your ears be attentive to my cry for mercy.

130:3 If you, Lord, kept a record of sins, Lord, who could stand [a reference to the judgment (cf. Ps. 1:5)]?

130:4 But with you there is forgiveness, so that we can, with reverence [“This forgiveness, his smile of God, binds the soul to God with a beautiful fear.” (George Bowen)], serve you.

130:5 I wait [requires patience and humility] for the Lord, my whole being waits, and in his word [he waited anxiously for the word of divine pardon] I put my hope.

130:6 I wait [an expression of anticipation; “God was no more dreaded by him than light is dreaded by those engaged in a lawful calling. He pined and yearned after his God.” (CH Spurgeon)] for the Lord more than watchmen [either military watchmen guarding the city by night or the Levitical guards waiting for the offering of the morning sacrifices] wait for the morning, more than watchmen wait for the morning.

130:7 Israel, put your hope in the Lord, for with the Lord is [note the unmerited favors that God bestows on His children…] unfailing love and with him is full redemption.

130:8 He himself will redeem Israel from all their sins.

Six Conditions of True Prayer
Neale and Littledate quoted in “The Treasury of David” by CH Spurgeon, p. 601

1. It is lowly. | “out of the deep”
2. It is fervent. | “have I called”
3. It is directed to God Himself. | “unto Thee”

4. It is reverent. | “O Lord”

5. It is awed. | “Lord”

6. It is one’s very own. | “hear my voice”




Note: This is an imprecatory psalm (a psalm in which the author calls on God to bring misfortune and disaster upon His enemies) along with Psalms 69-71 and 137.


A song of ascents.

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129:1 “They have greatly oppressed me from my youth,” let Israel say [an indication that this may be an antiphonal psalm in which the congregation repeated the words of the leader];

129:2 “they have greatly oppressed me from my youth, but they have not gained the victory over me.

129:3 Plowmen [a metaphor for Israel’s enemies] have plowed my back [a metaphor for the suffering of Israel] and made their furrows [a metaphor for wounds; furrows resemble the marks left by scourging] long.

129:4 But the Lord is righteous; he has cut me free from the cords [the yoke] of the wicked.”

129:5 May all who hate Zion [denotes the place where God abides; those who hate it hate God and all He is and stands for] be turned back in shame.

129:6 May they be like grass on the roof [flat roofs covered with shallow dirt in which grassy weeds sprouted; short-lived grass], [note the three-fold worthlessness of the grass…] [1] which withers before it can grow [as useless as chaff (cf. Ps. 1:4)];

129:7 [2] a reaper cannot fill his hands with it, [3] nor one who gathers fill his arms.

129:8 [cf. Ruth 2:4 re: this salutation] May those who pass by not say to them, “The blessing of the Lord be on you; we bless you in the name of the Lord. [no one blesses God for worthless weeds (may the wicked be like that); Israel’s enemies did not enjoy the blessings of the Lord]”

A song of ascents.

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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.

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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.

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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.



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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.

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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.

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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.”