‏ Psalms 120

Summary for Ps 120:1-134:3: Pss 120–134  ^a These short, appealing songs were sung during pilgrims’ journeys to Jerusalem for the national festivals three times per year (Deut 16:16  ^b). The title of these psalms includes the Hebrew word for stairs, which some take to mean “ascending to Jerusalem.” These psalms (sometimes called the Songs of Ascents) take the reader on a pilgrimage to Jerusalem to praise God for his goodness to Israel throughout history.
Summary for Ps 120:1-7: Ps 120  ^c This short, individual lament expresses the psalmist’s trust that the Lord will deal with deceptive evildoers. It also laments living as a stranger among hateful liars. The psalmist’s picture of his life in a foreign land might have been a reality as he set out for Jerusalem, or it might depict his feelings and concerns as he begins his pilgrimage. Overwhelmed with injustice, he trusts God and looks forward to arriving in the Lord’s presence.
Summary for Ps 120:1-2: 120:1-2  ^d The psalmist is surrounded by liars, so he makes his lament to the Lord, the only one who can help him.
Summary for Ps 120:3-4: 120:3-4  ^e The psalmist dialogues with the liars who surround him. He feels reassured that the Lord will judge them.

• The Divine Warrior (see 7:12-13  ^f; 11:4-6  ^g) will throw sharp arrows and glowing coals on the liars.
Summary for Ps 120:5-7: 120:5-7  ^h The psalmist feels the anguish of alienation, isolation, and perpetual conflict. 120:5  ⁱ Meshech was a Japhethite territory far to the north of Canaan. Kedar was an Ishmaelite territory in Arabia. Violent people lived in both locations. Meshech was the home of a famous slave trade (Ezek 27:13  ^j; cp. Exod 21:16  ^k) and Kedar of renowned warriors (Isa 21:16-17  ^l). These places can be understood as representative of the apostate, violent land where the psalmist suffered.
Summary for Ps 120:6-7: 120:6-7  ^m peace: See 37:11  ⁿ; 122:6-9  ^o; 125:5  ^p; 128:6  ^q.

‏ Psalms 121

Summary for Ps 121:1-8: Ps 121  ^r The leader of the group of pilgrims uses word pictures to assure the group of the Lord’s presence during the journey. 121:1  ^s The mountains were known for their idolatrous worship (Deut 12:2  ^t), and Israel was enticed to the hilltop shrines (Hos 4:13  ^u). This verse can be understood as a rhetorical question expecting a negative answer: The gods of the hilltop shrines cannot rescue anyone. Others understand the mountains to be a symbol of the Lord’s strength (Ps 95:4  ^v). In that case, the question would be interpreted literally (Where does my help come from?), with the answer given in the next verse
Summary for Ps 121:4-6: 121:4-6  ^w The Creator (121:2  ^x) is the guardian of Israel.

• God stands beside Israel, supporting and caring for the godly (see 16:7-8  ^y).

• Both the sun and the moon were regarded as deities in the ancient Near East, but the Creator limits their power. They, too, praise the Lord (148:3  ^z). 121:4  ^aa God watches over his own, even and especially when they face many troubles (12:5  ^ab, 7  ^ac; 69:29  ^ad; 91:14  ^ae; 146:9  ^af).

‏ Psalms 122

Summary for Ps 122:1-9: Ps 122  ^ag Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2  ^ah). The psalmist sings an ode to Jerusalem (122:3-5  ^ai) and prays for the city’s peace (122:6-9  ^aj). 122:1  ^ak The central sanctuary was the house of the Lord. This phrase originally referred to the Tabernacle (Exod 23:19  ^al; 34:26  ^am).
122:2  ^an Several psalms celebrate or look forward to being inside the gates of the city (9:14  ^ao; 87:2  ^ap; 100:4  ^aq; 118:19  ^ar).
Summary for Ps 122:3-5: 122:3-5  ^as Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers. 122:3  ^at In the time of David and Solomon, Jerusalem was renowned as a place of security (1 Kgs 10:6-7  ^au).
122:4  ^av Each of the people of Israel belonged to one of the tribes, and all of the tribes belonged to the Lord.

• To give thanks is to present an offering acceptable to the Lord (50:14  ^aw, 23  ^ax; 100:4  ^ay; 118:19  ^az).

• as the law requires of Israel: See Exod 23:17  ^ba; Deut 16:16  ^bb.
122:5  ^bc the thrones where judgment is given: In the eras of David and Solomon (1 Kgs 3:28  ^bd), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7  ^be).
Summary for Ps 122:6-9: 122:6-9  ^bf Prayers for the peace of Jerusalem are motivated by love of family and God’s sanctuary.

‏ Psalms 123

Summary for Ps 123:1-4: Ps 123  ^bg This lament on the psalmist’s lowly position expresses vivid trust in the Lord (123:1-2  ^bh). The psalmist prays for God’s favor on the community, as the reality of evil surrounds them (123:3-4  ^bi). The poet looks beyond Jerusalem (Ps 122  ^bj) to God’s throne in heaven.

‏ Psalms 124

Summary for Ps 124:1-8: Ps 124  ^bk This thanksgiving song describes what might happen if the Lord were not present with his people.
Summary for Ps 124:1-2: 124:1-2  ^bl The negative rhetorical questions emphasize the positive idea that the Lord was indeed on their side.
Summary for Ps 124:4-5: 124:4-5  ^bm the raging waters of their fury: The enemies could have overwhelmed the Israelites and wiped them out if the Lord had not been with his people (cp. 69:15  ^bn; Jer 46:8  ^bo).
Summary for Ps 124:6-8: 124:6-8  ^bp The enemies of God’s people, like lions or bears who tear their prey with their teeth (see 57:4  ^bq; Prov 28:15  ^br), had their mouths shut by the Lord (Dan 6:22  ^bs).

‏ Psalms 125

Summary for Ps 125:1-5: Ps 125  ^bt The psalmist expresses the community’s confidence in the Lord’s protection (125:1-2  ^bu) and prays for peace (125:3-5  ^bv).
125:2  ^bw surrounds: God guards and protects like a wall of fire (Zech 2:5  ^bx).
125:3  ^by The godly might be tempted through peer pressure and cultural domination.
Summary for Ps 125:4-5: 125:4-5  ^bz People who reject the straight path of the upright are fools (Prov 2:12-15  ^ca). God pours out his goodness on the godly (see Ps 122:6-9  ^cb).

‏ Psalms 126

Summary for Ps 126:1-6: Ps 126  ^cc This hymn celebrates Israel’s return from exile (126:1-3  ^cd). The psalmist prays for full restoration (126:4-6  ^ce).
Summary for Ps 126:1-3: 126:1-3  ^cf The Lord brought about Israel’s restoration from exile, just as he had brought Israel out of Egypt (114:1  ^cg). The restoration transformed the weeping of the Lord’s people into laughter and showed the Lord’s character to the nations (9:11  ^ch; 64:9  ^ci; Isa 12:4  ^cj).
Summary for Ps 126:4-6: 126:4-6  ^ck The prophets had spoken of the restoration as a time when the wilderness would change into the Garden of Eden (Isa 51:3  ^cl; Ezek 47  ^cm); the reality fell far short of paradise. Here the restoration community prays for full redemption (see Hag 2:19  ^cn).

• as streams renew the desert: The seasonal rains filled the dry river beds (wadis), and the land turned green again. The prayer looks for a similar transformation of Israel’s fortunes, a fulfillment of the imagery of the “Second Exodus” in Isaiah (see thematic note for The Promise of a Second Exodus at end of chapter).

• The harvest represents God’s full restoration.

Thematic note: The Promise of a Second Exodus
Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21  ^co). This time they would have to be cleansed (52:11  ^cp) and would not rush their departure (52:12  ^cq).
Both the experience in exile and the journey are likened to a desert (see 35:1  ^cr) from which the Lord would bring rescue. He prepares a road through the desert (43:19  ^cs), transforms the desert into a watering hole with vegetation and animals (43:19-20  ^ct), removes obstacles along the way (42:16  ^cu; 49:11  ^cv), guides his people through the desert (42:16  ^cw; 58:11  ^cx; 63:13  ^cy), feeds them (49:10  ^cz), protects them from the desert heat (49:10  ^da), and strengthens them (58:11  ^db). He changes the experience of the exiles from sorrow to great joy (51:3  ^dc) and pours out his Spirit on them (44:3-4  ^dd).
An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.


Passages for Further Study
Isa 35:8-10  ^de; 42:14-16  ^df; 43:18-21  ^dg; 44:3-4  ^dh; 48:20-21  ^di; 49:9-12  ^dj; 52:11-12  ^dk; 58:8-12  ^dl; Jer 31:2-17  ^dm; Joel 3:17-21  ^dn; Luke 1:78-79  ^do; John 7:38  ^dp; 15:19  ^dq; 2 Cor 5:17  ^dr; 6:17-18  ^ds; Eph 5:8  ^dt; Col 1:13  ^du; Heb 13:12-14  ^dv; Rev 7:16  ^dw

‏ Psalms 127

Summary for Ps 127:1-5: Ps 127  ^dx Blessing and protection come from God. Without his presence, there is no success (127:1-2  ^dy). This is particularly true for children, who are God’s gift (127:3-5  ^dz).
Summary for Ps 127:1-2: 127:1-2  ^ea Unless: These conditional sentences emphasize the positive idea that the Lord will protect the city (cp. 124:1-2  ^eb).

• Human effort is futile unless the Lord blesses it (see 44:3  ^ec).

• from early morning until late at night: This depicts an aggressive and competitive lifestyle.

• God’s loved ones enjoy a quiet night’s sleep (3:5  ^ed; 4:8  ^ee).
Summary for Ps 127:3-5: 127:3-5  ^ef Children are one of God’s blessings. The words translated “children” (Hebrew banim) and “builders” (bonim, 127:1  ^eg) form a wordplay. Having children builds a family.
Summary for Ps 127:4-5: 127:4-5  ^eh like arrows: God uses children to protect the reputation of his people against the wicked (cp. 120:4  ^ei; 7:12-13  ^ej).

‏ Psalms 128

Summary for Ps 128:1-6: Ps 128  ^ek The godly, who fear the Lord, will know true happiness (128:1-2  ^el). The Lord is with them (see 127:1-2  ^em), building their home life (128:3-4  ^en) and blessing them across the generations (128:5-6  ^eo).
Summary for Ps 128:1-2: 128:1-2  ^ep Enjoying the fruit of one’s labor means gaining benefit from whatever work one does.
128:3  ^eq Like vigorous young olive trees, children are saplings filled with potential. Olive oil symbolizes God’s blessing (104:15  ^er; Num 18:12  ^es; Jer 31:12  ^et; Hag 2:19  ^eu).
Summary for Ps 128:4-6: 128:4-6  ^ev God will continually bless all who fear him (133:3  ^ew) from his dwelling in Zion (20:2  ^ex; 50:2  ^ey; 110:2  ^ez), no matter where they live.

• grandchildren: God’s blessings extend from generation to generation for the faithful (79:12-13  ^fa; 89:1  ^fb; 100:4-5  ^fc; 103:17-19  ^fd).

‏ Psalms 129

Summary for Ps 129:1-8: Ps 129  ^fe The psalmist briefly reviews Israel’s history of trouble (129:1-2  ^ff) and redemption (129:3-4  ^fg). He concludes with curses against the enemies and blessings on the godly (129:5-6  ^fh).
Summary for Ps 129:1-2: 129:1-2  ^fi Israel’s earliest youth as a nation was during its sojourn in Egypt.
Summary for Ps 129:3-4: 129:3-4  ^fj the Lord is good: He rescued Israel from Egypt, from many enemy attacks, and from the Babylonian exile.
Summary for Ps 129:6-8: 129:6-8  ^fk Grass on a rooftop had shallow roots and would scorch easily. A crop was ignored by the harvester when the yield was low. The enemies who had sown hurt among God’s people would gain little.

‏ Psalms 130

Summary for Ps 130:1-8: Ps 130  ^fl Beginning with himself as a representative of the community, the psalmist cries for God’s mercy (130:1-3  ^fm) out of deep distress. He places his hope in the Lord (130:4-6  ^fn), knowing that the Lord will rescue when and as he chooses. Based on this confidence, the psalmist invites Israel to wait for the Lord (130:7-8  ^fo).
Summary for Ps 130:1-3: 130:1-3  ^fp A cry from the depths is from a place of deep distress (cp. 69:2  ^fq, 14  ^fr; Isa 51:10  ^fs; Ezek 27:34  ^ft). Out of the frailty of his being, the psalmist prays for divine favor.
130:3  ^fu The psalmist knows that his sins make him guilty and deserving of God’s judgment.
Summary for Ps 130:4-6: 130:4-6  ^fv The good news comes in God’s readiness to forgive sinners. His grace encourages people to fear him and hope in him.
130:5  ^fw God’s word imparts hope (119:42-43  ^fx, 49  ^fy; 147:11  ^fz).
Summary for Ps 130:7-8: 130:7-8  ^ga Israel is invited to hope in the Lord (9:18  ^gb; 27:14  ^gc; 131:3  ^gd) because the Lord pays the costly price for redemption and covers whatever sin separates humans from him (see also 111:9  ^ge; Exod 6:6-8  ^gf; 2 Sam 7:23-24  ^gg; Isa 43:1-4  ^gh; Titus 2:14  ^gi; Heb 9:12  ^gj; 1 Pet 1:18  ^gk).

‏ Psalms 131

Summary for Ps 131:1-3: Ps 131  ^gl Out of his contentment in the Lord, the psalmist invites Israel to seek their rest in God (131:3  ^gm). 131:1  ^gn The heart represents the whole being (see 27:8  ^go).

• God hates arrogance, which is a foolish way of life (Prov 6:16-19  ^gp).

• The psalmist does not trouble himself with matters that properly belong to the Lord.
131:2  ^gq The psalmist calmed and quieted himself, surrendering his ambitions and taming his ego (Gal 2:20  ^gr).

• like a weaned child: The psalmist sees himself as a contented child.

‏ Psalms 132

Summary for Ps 132:1-18: Ps 132  ^gs This psalm celebrates the Lord’s faithfulness to David. When David wanted to bring the Ark into Jerusalem (132:1-5  ^gt), the Lord granted the request and made Jerusalem his earthly home (132:6-10  ^gu). The choice of Jerusalem marked God’s election of David’s line (132:11-13  ^gv), of Zion (132:14-17  ^gw), and of the priesthood (132:9  ^gx, 16  ^gy).
Summary for Ps 132:6-10: 132:6-10  ^gz These verses form a recollection of David’s moving the Ark of the Covenant to Jerusalem (2 Sam 6:1-15  ^ha) and of the Lord’s oath to David (2 Sam 7:4-16  ^hb). 132:6  ^hc Ephrathah is Bethlehem (Gen 35:19  ^hd; 48:7  ^he).

• Jaar is the singular form of the plural “Jearim.” The Ark was at Kiriath-jearim for twenty years in Samuel’s time (1 Sam 7:1-2  ^hf).
Summary for Ps 132:8-10: 132:8-10  ^hg These verses are a quotation from Solomon’s prayer at the dedication of the Temple (2 Chr 6:41-42  ^hh).
132:9  ^hi The priests were to exhibit righteousness in their lives (132:16  ^hj; Mal 2:6  ^hk).
Summary for Ps 132:11-12: 132:11-12  ^hl The Lord swore an oath to David (2 Sam 7:4-16  ^hm): God’s promise is unconditional, but the covenant is not (If ... then). Those who break God’s covenant can expect the discipline of God’s judgment (see Ps 89:30-37  ^hn).
Summary for Ps 132:13-17: 132:13-17  ^ho The psalmist recounts the selection of Jerusalem and of the priests.
132:17  ^hp anointed one: The ruler God chose and established (see Pss 1–8  ^hq) would never cease to provide light for the Lord’s people. This light would burn continually (see 1 Kgs 11:36  ^hr; 2 Kgs 8:19  ^hs; cp. John 8:12  ^ht; Rev 21:23-24  ^hu).
132:18  ^hv The adversaries will be humiliated, in contrast to the glorious king (132:9  ^hw, 16  ^hx).

‏ Psalms 133

Summary for Ps 133:1-3: Ps 133  ^hy In this wisdom psalm (see Ps 1  ^hz), peaceful and harmonious relationships manifest the presence of God.
Summary for Ps 133:1-2: 133:1-2  ^ia The psalmist tells of the joy of consecrated relationships. 133:1  ^ib Brothers are related by blood, by profession, or by commitment.
133:2  ^ic The anointing oil was the oil used to ordain and consecrate Aaron for service in his office (see Exod 29:7  ^id).

• head ... beard ... border of his robe: The oil consecrated Aaron completely.
133:3  ^ie The dew represents the richness of divine blessings; in Jerusalem, it comes from moist winds from the Mediterranean Sea. Mount Hermon, which is capped with snow, is a place of abundant moisture.

• A blessing is God’s life-giving power, a guarantee of his provision and protection (5:12  ^if; 41:2  ^ig), secured by his presence (21:6  ^ih; 67:1  ⁱⁱ). Even the other nations will ultimately be blessed (Pss 67  ^ij; 72:17  ^ik). Zion is the focal point of God’s blessing (134:3  ^il; 147:13  ^im).

• God gives life everlasting to human beings.

‏ Psalms 134

Summary for Ps 134:1-3: Ps 134  ⁱⁿ In the last of the pilgrims’ songs (Pss 120–134  ^io), the travelers call the Temple workers to praise the Lord. In return, they will receive a much-anticipated blessing.
Summary for Ps 134:1-2: 134:1-2  ^ip Those who serve at night were the priests and Levites (see also 135:2  ^iq).

‏ Psalms 135

Summary for Ps 135:1-21: Ps 135  ^ir God, the Creator and the Lord of history, “made heaven and earth” (134:3  ^is). He deserves praise because, unlike idols, he redeems his people.
135:4  ^it The synonyms Jacob and Israel include all twelve tribes. The Lord cherishes his chosen people. They are his treasure out of all the kingdoms of the world (Exod 19:5-6  ^iu).
135:5  ^iv The Lord is superior to any real or imagined supernatural being (see 95:3-5  ^iw; 115:4-8  ^ix).
135:6  ^iy God is sovereign over the whole created order—he does whatever pleases him him.

• The phrase heaven and earth refers to all of creation.
135:7  ^iz The psalmist tells of God’s sovereignty over the weather (Pss 29  ^ja; 77:17-18  ^jb; 78:26  ^jc; 104:4  ^jd; 147:8-9  ^je; 148:5-6  ^jf).
Summary for Ps 135:8-12: 135:8-12  ^jg The Lord was sovereign over the Exodus and the conquest of the Promised Land.
Summary for Ps 135:8-11: 135:8-11  ^jh In the tenth and culminating plague against Egypt, God destroyed the firstborn of each family.

• The miraculous signs and wonders are the ten plagues (see Exod 7–11  ^ji; Deut 4:34  ^jj; Neh 9:10  ^jk).
Summary for Ps 135:13-18: 135:13-18  ^jl The Lord’s name and character stand in contrast to idols.
Summary for Ps 135:15-20: 135:15-20  ^jm This entire section is repeated in 115:4-11  ^jn.
Summary for Ps 135:15-18: 135:15-18  ^jo Idols corrupt the thinking because they are merely things made by humans; they cannot speak, see, hear, or breathe (Isa 41:22-24  ^jp; 44:9  ^jq, 18  ^jr; Rom 1:21-23  ^js).
Summary for Ps 135:19-21: 135:19-21  ^jt The groups named here comprised the covenant community (see 115:9-11  ^ju).

‏ Psalms 136

Summary for Ps 136:1-26: Ps 136  ^jv This is the last of the Great Hallel psalms (Pss 120–136  ^jw). It distinctively repeats the refrain His faithful love endures forever in every verse. The hymn is framed by a call to praise (136:1-3  ^jx, 26  ^jy). It proclaims the Lord as the Creator of all and the Redeemer of Israel, both in the distant (136:10-22  ^jz) and in the recent past (136:23-24  ^ka).
Summary for Ps 136:1-3: 136:1-3  ^kb The psalmist invites the community to praise the Lord, who is good and full of love, the true Lord of humanity. Verse 1 alludes to the poetic expression in 2 Chr 5:13  ^kc.
Summary for Ps 136:10-22: 136:10-22  ^kd The psalmist recounts the early history of Israel’s redemption.
Summary for Ps 136:23-24: 136:23-24  ^ke The psalmist relates the recent history of Israel’s redemption, although the circumstances are not specified.
136:25  ^kf The Lord provides for all of his creatures.
136:26  ^kg The phrase God of heaven is an exilic and postexilic designation for the Lord; it is found in Ezra (Ezra 1:2  ^kh; 5:11  ^ki, 12  ^kj; 6:9  ^kk, 10  ^kl; 7:12  ^km; etc.), Nehemiah (Neh 1:5  ^kn; 2:4  ^ko, 20  ^kp; etc.), and Daniel (Dan 2:18  ^kq, 19  ^kr, 37  ^ks, 44  ^kt).