Psa 120:1 | KingComments | STEP | With Psalm 120 begins a group of fifteen psalms, Psalms 120-134, which are sometimes referred to as “songs of pilgrimage”, or “songs ha ma’aloth ”, which is translated “songs of ascents”. Ha ma’aloth means to go up, or emigrate to Israel, also called aliyah , and then to go up to Jerusalem, to sacrifice, and also to go up on the steps of the temple court to approach God. [The Jews connect these fifteen psalms with the fifteen steps of the temple court.] Each psalm in this group has the heading “A Song of Ascents”. These psalms are sung by the Israelites as they make the “ascent” to Jerusalem as pilgrims – for Jerusalem is on a mountain ( ) – to celebrate the annual feasts. Prophetically, we have in these songs of ascents especially the spiritual exercises of the ten tribes on their return to the promised land (cf. ; ). The two tribes that had returned to Israel after the Babylonian exile had once again sunk into unbelief. The connection with God had been broken. They had become a dead people ( ). By God’s Spirit they will come to repentance and be purified in the great tribulation. At Christ’s return, the ten tribes are still abroad, in the midst of hostile, intolerant nations, and will be gathered from there ( ). We know who the poet is of five of these songs of ascents: 1. Four are by David (Psalms 122; 124; 131; 133). 2. One is by Solomon (Psalm 127). Of the remaining ten, the poet is not known. They are composed in such a way that they begin with a call of the pilgrim from a place far from Jerusalem and the promised land (Psalm 120) and end with worship in the house of God (Psalm 134). The psalms in between describe the situations and experiences on the pilgrim road of the ten tribes and, albeit to a lesser extent, those of the two tribes as well. They come out of the sea of nations to which they were carried away and are on their way to the promised land ( ). In an application to us, we can compare it to our journey out of the world of darkness, lies and deception on our way to the world of light, life and truth. The special theme of the first Song of Ascents is the falseness and deceit, the lie, of the enemies of the people of God, in the midst of whom the righteous dwells, and how he suffers because of it. This first “Song of Ascents” begins with the psalmist stating that he cried to the LORD in his trouble. In the voice of the psalmist we hear the voice of the faithful remnant, or the elect, from the ten tribes ( ). Seeing that the LORD has brought their tribulation upon them outside the promised land, they turn to Him in prayer and cry to Him in their trouble. The cry to God is the beginning of the way back to Him ( ). When the people in their trouble cry to Him, He answers them by His presence. The enemies are still there, but He is with them now, so they are no longer in trouble. Because they turn to Him and not to people, there is an answer. Only God can save from trouble. This assurance is expressed by the righteous. What their great trouble is we hear in the next verse.

‏ Psalms 120:1

Introduction

With Psalm 120 begins a group of fifteen psalms, Psalms 120-134, which are sometimes referred to as “songs of pilgrimage”, or “songs ha ma’aloth”, which is translated “songs of ascents”. Ha ma’aloth means to go up, or emigrate to Israel, also called aliyah, and then to go up to Jerusalem, to sacrifice, and also to go up on the steps of the temple court to approach God. [The Jews connect these fifteen psalms with the fifteen steps of the temple court.]

Each psalm in this group has the heading “A Song of Ascents”. These psalms are sung by the Israelites as they make the “ascent” to Jerusalem as pilgrims – for Jerusalem is on a mountain (Isa 2:2-3) – to celebrate the annual feasts. Prophetically, we have in these songs of ascents especially the spiritual exercises of the ten tribes on their return to the promised land (cf. Jer 3:18; Eze 37:15-28).

The two tribes that had returned to Israel after the Babylonian exile had once again sunk into unbelief. The connection with God had been broken. They had become a dead people (Eze 37:1-14). By God’s Spirit they will come to repentance and be purified in the great tribulation. At Christ’s return, the ten tribes are still abroad, in the midst of hostile, intolerant nations, and will be gathered from there (Mt 24:30-31).

We know who the poet is of five of these songs of ascents:

1. Four are by David (Psalms 122; 124; 131; 133).

2. One is by Solomon (Psalm 127).

Of the remaining ten, the poet is not known.

They are composed in such a way that they begin with a call of the pilgrim from a place far from Jerusalem and the promised land (Psalm 120) and end with worship in the house of God (Psalm 134). The psalms in between describe the situations and experiences on the pilgrim road of the ten tribes and, albeit to a lesser extent, those of the two tribes as well. They come out of the sea of nations to which they were carried away and are on their way to the promised land (Deu 30:3). In an application to us, we can compare it to our journey out of the world of darkness, lies and deception on our way to the world of light, life and truth.

The special theme of the first Song of Ascents is the falseness and deceit, the lie, of the enemies of the people of God, in the midst of whom the righteous dwells, and how he suffers because of it.

Cried and Answered

This first “Song of Ascents” begins with the psalmist stating that he cried to the LORD in his trouble. In the voice of the psalmist we hear the voice of the faithful remnant, or the elect, from the ten tribes (Mt 24:30-31). Seeing that the LORD has brought their tribulation upon them outside the promised land, they turn to Him in prayer and cry to Him in their trouble. The cry to God is the beginning of the way back to Him (Deu 30:1-5).

When the people in their trouble cry to Him, He answers them by His presence. The enemies are still there, but He is with them now, so they are no longer in trouble. Because they turn to Him and not to people, there is an answer. Only God can save from trouble. This assurance is expressed by the righteous. What their great trouble is we hear in the next verse.