Psa 120.1-7 begins a section called the “Songs of Ascent” or “Shir ha Ma’alot” in Hebrew. There are fifteen psalms comprised of Psa 120 through 134, and the number fifteen is a special number in Jewish thought. The fifteenth of every month speaks of spiritual maturity and a full moon. Solomon was the fifteenth generation and it speaks of the brightness of the full moon (Matt 1.17; see also the psalm commentary called “Tehillim”, Mesorah Publications, p.1499). The lifespan of the three patriarchs overlapped by fifteen years, and there are fifteen words in Gen 28.11 that foresees the future temple. There are fifteen words in the priestly blessing of Num 6.24-26 and there are fifteen steps in the Temple leading up to the Nicanor Gate. These psalms were sung by the pilgrims who came up to Jerusalem for the three festivals of Passover, Shavuot and Sukkot called the “Shelosh Regalim” or the “three foot festivals.” David wrote some of them, but whoever collected these psalms is unknown, and they are not the work of just one person. These psalms are also called the Pilgrim Psalms, the Psalms of Degrees and the Songs of the Steps.
The heading reads, “A Song of Ascents” in Hebrew and goes on, “In my trouble (at a previous time) I cried to Yehovah and he answered me (gave me help-v 1). Deliver my soul, Yehovah, from lying lips (who brought false charges) from a deceitful tongue (who spreads slander while pretending to be a friend-v 2). What shall be given to you, you deceitful tongue (to restrain you from doing damage-v 3). Sharp arrows (words that strike and the victim doesn’t know who hit him) of the warrior, with burning coals of the broom tree (fiery arrows wrapped with flammables to cause fires-v 4). Woe is me, for I sojourn in Meshech (a son of Japheth who are thought to be the the Scythians and Muscovites. His brother is Tubal and they are associated with Gog and Magog), for I dwell among the tents of Kedar (a son of Ishmael, or the Arabs. The meaning here is he feels he is in exile among the the idolatrous and those ignorant of the Torah-v 5). Too long has my soul had its dwelling with those who hate peace (enemies of Israel-v 6). I am for peace (his desire), but when I speak (words of peace) they are for war (hostile response-v 7).”
Psa 121.1-8 has the heading, “Song to the Ascents” and it tells us that Israel can expect divine help and be protected when thy forsake earthly powers and alliances and lifts their eyes to Yehovah alone. It begins, “I will lift up my eyes to the mountains (Jerusalem-Isa 52.7); from whence shall my help come (not from kings and earthly powers-v 1)? My help comes from Yehovah (the answer), who made heaven and earth (so he has the power to rescue him-v 2). He will not allow your foot to slip (stagger because of weakness); he who keeps you will not slumber (he watches his flock and will not fall asleep doing it-v 3). Behold, he who keeps Israel (his promise to Jacob in Gen 28.15) will neither slumber (short nap) or sleep (long, deep sleep-v 4). Yehovah is your keeper (guardian); Yehovah is your shade (overshadowing protection-Psa 91.1) on your right hand (alludes to his protection in the wilderness-v 5). The sun will not smite you by day (from the heat), nor the moon by night (damp and cold- v 6). Yehovah will protect you from all evil; he will keep your soul (so that you can enter the Olam Haba-Jude 24-v 7). Yehovah will guard your going out and your coming in (all your activity) from this time forth and forever (“olam vaed”-for all time-v 8).”
Psa 122.1-8 has the heading, “A Psalm of Ascents of David” and it tells us the pilgrimage is over and we are now in the city of Jerusalem, at the gates. Psa 122 was recited as the people left their towns and villages to go up to Jerusalem for a festival, along with Isa 2.3. Most cities are just throngs of people who gather out of safety, not to mention all the buildings. But Jerusalem was different than any other city in the world. Every Jewish person could experience a personal encounter with Yehovah at the festivals. The Temple and the city was full of the righteous. There was a concept that the Jerusalem of the heavens “united” with the earthly Jerusalem at Sukkot. Rev 21.1-2 tells us the same thing. The “New Jerusalem” came down and that is the “tikvah” (hope) for the future (Isa 61.10 through 62.12; Psa 132.7).
As the pilgrims traveled they recited Psa 84 as they went. When Jerusalem came into view they recited Psa 125.2. At the gates it was Psa 122.2 and Psa 24. When in the courts of the Temple it was Psa 150. This psalm is one of four that was credited to David. He wrote about what Jerusalem was in his time, but he also foresaw what it would be with the Temple and how it was “built up” spiritually. It was written for the people to sing as they came up to Jerusalem, now that it was the “rest” that God had promised and the place where he would build the Temple and place his name (Deut 12.11; 2 Chr 6.6, 7.16).
It begins, “I was glad when they said to me (invited to join in the procession), ‘Let us go to the house of Yehovah’ (what was said as they left-v 1). Our feet are standing within your gates, O Jerusalem” (this verse was the first thing they said over the radio as the Israeli army captured the Temple Mount on Wednesday, June 7, 1967. There is a story that goes with this event. In 70 A.D. the Temple fell into Roman hands on the Sabbath day. The Levitical choir should have sung Psa 92, a psalm for the Sabbath, but they sang Psa 94, the psalm for the fourth day of the week (Wednesday). Nobody understood why until Wednesday, June 7, 1967 when the Temple went back into Jewish hands and control-v 2). Jerusalem, that is built (David built it up after he captured it from the Jebusites) as a city that is compact together (united, integrated, and it also alludes to the unification of the heavenly Jerusalem with the earthly Jerusalem at the festivals-v 3). To which the tribes go up, even the tribes of Yehovah (the mishmarot or “courses” of priests, Levites and the people representing the rest of Israel called the “Ma’amad” or “standing men” at the Tamid service daily and the festivals), an ordinance (testimony to their allegiance to the Torah) to give thanks to the name of Yehovah (v 4). For there thrones (Jerusalem was the seat of government; two forms of authority centered in Jerusalem, God’s and the house of David) were set for judgment, the thrones of the house of David (royal line). Pray for the peace of Jerusalem (as a city of peace); they prosper (will be serene) who love you (v 6). May peace be within your walls, and prosperity (serenity) within your palaces (v 7). For the sake of my brothers (all the people, his subjects) and my friends I will now say, “May peace be within you (for your welfare-v 8). For the sake of the house of Yehovah our God I will seek your good (the welfare of the people depended on the prosperity of the city and the Temple-v 9).”
Psa 123.1-4 is simply called “A Song of Ascents.” This is another psalm that prepares the pilgrim to meet the Lord and his people at the Temple in Jerusalem. In Psa 120-123 we see a progression . In Psa 120 we grieve over our surroundings. In Psa 121 we lift our eyes to the mountains of Jerusalem. In Psa 122 we rejoice over the Jerusalem and the Temple, and in Psa 123 we will see that one looks beyond the city and the Temple to Yehovah in heaven. It says, “To thee I lift up my eyes (in humility), O thou who are enthroned in the heavens (where God is-the Temple could not contain him-1 Kings 8.27-v 1). Behold, as the eyes of servants look to the hands of their master, as the eyes of a maid to the hand of her masters (watching to see what they should do by hand signals); so our eyes look to Yehovah our God, until he shall be gracious to us (to give direction, to supply, correct, protect and bless them-v 2). Be gracious to us (favor us), O Lord, be gracious to us (it is repeated to show the intensity of his request); for we are greatly filled with contempt (by our enemies-v 3). Our soul is greatly filled with the scoffing of those who are at ease (our enemies think they are safe and secure), and with contempt of the proud (arrogant people who sought to oppress Israel-v 4).”
Psa 124.1-8 is called “A Song of Ascents, by David.” He is leading his people to give thanks to God for past help and believing that he will continue to help in times of trouble. It says, “Had it not been the Lord who was on our side, let Israel now say (v 1), ‘Had it not been the Lord who was on our side when men rose up against us (v 2) then they would have swallowed us alive (like sheep), when their anger was kindled against us (flaming hatred-v 3); Then the waters would have engulfed us (the enemy masses were seen as rivers-Rev 12.15-16; Jer 12.5; Isa 8.7-8), the stream would have swept over our soul (drowned them quickly-v 4). Then the raging waters (enemy armies and forces) would have swept over our soul (this idea is repeated for intensity and emphasis-v 5). Blessed be Yehovah (and him alone), who has not given us to be torn by their teeth (like wolves to sheep; he did not allow the enemy to be successful in their evil plans- v 6). Our soul has escaped as a bird out of the snare of the trapper; the snare is broken and we have escaped (v 7). Our help is in the name of Yehovah, who made heaven and earth (he has the power and is sovereign-v 8).”
Psa 125.1-5 is another “Song of Ascents” and it was sung when Jerusalem came into view, then Psa 122. It brings out how Yehovah rewards the faith of those who trust him by protecting them and abandoning the wicked to their doom. It says, “Those who trust in Yehovah shall be as Mount Zion (same thing in Hebrew thought as Mount Moriah, the Temple, and the throne) which cannot be moved, but abides forever (is firmly established-Lam 5.19-v 1). As the mountains surround Jerusalem (they are in view of these mountains around Jerusalem), so Yehovah surrounds (protects) his people from this forth and forever (“l’olam vaed”-in eternity Yehovah will still be protecting his people-v 2). For the scepter of wickedness (the emblem of evil power) shall not rest (abide, live forever) upon the land (the lot, the inheritance) of the righteous (Israel); that the righteous may not put forth their hands to do evil (Yehovah will not allow a wicked nation to rule because the righteous will be influenced by the wicked-Zeph 3.11-13; Jude 24; Col 1.17-God keeps them from evil-when that is removed there is evil-v 3). Do good, Yehovah, to those who are good (the righteous or “Tovim” who try to keep the Torah), and those who are upright (“yesharim”) in their hearts (the sincere who resolve to do good works-v 4). But for those who turn aside to their crooked ways (perverse, against the Torah) Yehovah will lead them away with the doers of iniquity (Zeph 3.11-13). Peace be upon Israel (Zeph 3.13-15-v 5).”
Psa 126.1-6 is simply called a “Song of Ascents” and it is part of the grace after meals on the Sabbath (Deut 8.10). It was written after the return from Babylon literally, but eschatologically, it alludes to the Jewish people leaving the USA (Babylon) and returning back to the land during the Sabbath of God or the Day of the Lord (Isa 35.10, 48.20; Jer 51.6, 9, 10, 45, 50; Rev 18.4-6). This psalm is in contrast to Psa 137.1-9 that refers to one still in Babylon. This psalm is recited as part of the grace after meals during the week. It begins, “When Yehovah brought back the captives (exiles) of Zion (to the land), we were like those who dream (about something impossible that came true-v 1). Then our mouth was filled with laughter, and our tongue with joyful shouting (when we were told that this miracle has happened); then they said among the nations, ‘Yehovah has done great things for them’ (surprised by their release and success-v 2). Yehovah has done great things for us; we are glad (after hearing what the nations said, the author makes it his own declaration because it was true-v 3). Restore our captivity (those who have not returned yet) Yehovah, as the streams in the south (the Negev, desert-the sudden torrent and roaring of the water coming through a wadi after a rain-v 4). Those who sow (good seed of the Torah-Matt 13.1-9) in tears (despair) shall reap (the harvest) with joyful shouting (Matt 13.18-23-v 5). He who goes to and fro weeping, carrying his bag of seed (scattering Torah knowledge among the people-Matt 13.18-23; Zech 8.23), shall indeed come again with a shout of joy, bringing his sheaves (the harvest of his labors-v 6).”
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