October 18, 2024
Don't Worry. Today's Psalm is Shorter.
Psalm 120
Paul Figel
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 120:7
I am for peace,
but when I speak, they are for war!
Psalm 120
Deliver Me, O LORD
A Song of Ascents.
1
In my distress I called to the LORD,
and he answered me.
2
Deliver me, O LORD,
from lying lips,
from a deceitful tongue.
3
What shall be given to you,
and what more shall be done to you,
you deceitful tongue?
4
A warrior's sharp arrows,
with glowing coals of the broom tree!
5
Woe to me, that I sojourn in Meshech,
that I dwell among the tents of Kedar!
6
Too long have I had my dwelling
among those who hate peace.
7
I am for peace,
but when I speak, they are for war!
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Broom tree
The wood of the broom tree makes excellent charcoal (120:4). Charcoal was an ideal source of fuel in Bible times because it was lightweight and created a hot fire that retained its heat for a long time.
Fact: Songs of Ascents
Psalm 122 is one of the 15 Songs of Ascents, which were sung by worshipers who were on their way up to the temple. It reflects the joy of seeing God’s chosen city, Jerusalem, and being in the house of God to worship. The Songs of Ascents include Psalms 120–134.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 120:1–2 The psalm opens by remembering that there have been times of distress in the past, and each time I called to the LORD, he answered me with rescue. People with lying lips and a deceitful tongue are causing the distress.
Ps. 120:3–4 The psalm now addresses the person who is causing the trouble.
Fact: Broom tree
The wood of the broom tree makes excellent charcoal (120:4). Charcoal was an ideal source of fuel in Bible times because it was lightweight and created a hot fire that retained its heat for a long time.
Ps. 120:5 To sojourn is to live as a resident alien, not as a native-born citizen. Meshech was a people on the southeastern edge of the Black Sea (see note on Ezek. 27:13), while Kedar was a people dwelling in the Arabian desert. These two names probably represent the Gentile world into which God’s people have been scattered.
Psalm Ps. 120. Psalm 120 is the first of the “Songs of Ascents” (Psalms 120–134). This diverse group includes individual and corporate laments, songs of confidence, thanksgiving hymns, a song celebrating Zion, wisdom psalms, a royal psalm, and a psalm for worship. Since Jerusalem has a high elevation, those coming to worship had to ascend to get there. These songs were sung during the climb to Jerusalem (122:4; see 1 Kings 12:28; Zech. 14:16). Psalm 120 is an individual lament, sung by someone living away from Israel (v. 5). Deceitful people are stirring up war, while the psalmist prefers peace. It is possible that the psalm originated during the exile, when God told his people to seek the “welfare” (or “peace”) of the city to which they were sent (Jer. 29:7). Worship in Jerusalem, both for the singer and for the Gentiles, is the key to such peace (Ps. 120:5–7; see Isa. 2:3–4).
Ps. 120:5–7 The psalmist reflects on the larger situation. The people among whom he dwells are Gentiles, who do not know God’s word. The ideal Israelite exile is for peace, seeking it for the city in which he is exiled (in Jer. 29:7 this is “welfare,” see ESV footnote on Jer. 29:11).
S3:206 Psalm 120
Listen NowDive Deeper | Psalm 120
Psalm 120 kicks off 15 "Songs of Ascent," which were sung especially during Jewish pilgrimages to Jerusalem for three annual festivals. Additionally, Psalm 120 and others have strong connections to the Babylonian exile in which Israelites were displaced from their homeland and temple.
If you haven't already, take time to read Psalm 120 slowly and note every observation you can. Let's enter into the life of the psalmist. This man appears alone, yet he's comforted by God's prior faithfulness (Psalm 120:1) and calls out to God again (verse 2). The psalmist is far from home and loathes this place (verse 5). He feels oppressed by liars (verse 2) and violent men (verses 6-7). In his anguish, he prophesies God's judgment over the liars (verse 4). The psalmist is tired of his situation (verse 6). He wants peace and speaks up for it (verse 7). Others want no part of this peace that comes from God (Psalm 120:7). At the end of the psalm, we are seemingly left without resolution.
This is the song of the sojourner, the God-worshiper who would rather be at home with the Lord, not dissimilar to my own reality (2 Corinthians 5:8).
I love this psalm because it permits us to admit that we feel alone, tired, and unsuccessful. The psalm ends without resolution, which, if you're looking for resolution, causes you to start over in Psalm 120:1. I believe this is the point. The psalmist speaks honestly to the reality of our rugged journey. Trials and temptations of believers, though not caused by God (James 1:13), are allowed by Him and are used for good (Romans 8:28).
Sometimes when we pray, no immediate resolution comes. When this happens, we go back to Psalm 120:1. We call out to God, remember His past faithfulness (verses 1-2), leave justice to Him (verses 3-4), continue to be honest about how we feel (verse 5), long for our home (verse 6), and strive for restoration of things that are not right (Psalm 120:7). Jesus calls us His peacemakers, and our persistence in prayer can help us press into this identity.
This month's memory verse
Whoever walks in integrity walks securely,
but he who makes his ways crooked will be found out.
– Proverbs 10:9
Discussion Questions
1. When is a time you spoke up for peace or godliness and felt alone or ridiculed by those around you?
2. If it is difficult for you to think of a time you spoke up for peace or godliness, why do you think this is? Is it because you want acceptance from others more than you want to please God (John 12:43)? Or is it because you shelter and surround yourself with like-minded people or superficial relationships without engaging the world around you (John 17:14-15)?
3. Take time to ask God what He thinks about you and your current way of interacting with those around you. His voice will not be shaming or condemning, but it may be convicting. Pray for His help. Ask Him to help your friends (and me!) to be free from the chains of man's approval, to abandon the false security of doing life only with those who are similar to us, and to know our new identities in Christ and live them out.
As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!