The Psalms of Ascent have been described as possibly the loveliest single group of psalms in the whole Psalter. The most likely theory as to their origin is that these psalms were brought together to provide a sort of hymn book for pilgrims on their way to Jerusalem (Zion) for the annual feasts.
The psalms fall into five groups of three. The first four of the groups share some common characteristics: The first psalm in each group (120, 123, 126, 129), exposes a situation of distress, the second (121, 124, 127, 130) emphasises the Lord’s power and the third focuses upon the theme of security; in Zion (122, 125, 128); in the Lord (131). The final group (132 - 4) are all psalms of arrival. The pilgrim who begins far off in the dark and alien land of Kedar finally arrives in Jerusalem, where he can feel at home and secure even at night.
The first triad: In 120 the picture is of a traveller in an alien world, looking to God for protection and certain that punishment will fall upon those who deserve it. The ‘broom tree’ (v4) is of a type known to spontaneously burn in the desert. In 121 the pilgrim fearful of the journey through the hill country, which abounds with dangers from possible bandits, looks to the Lord, who made heaven and earth, for his protection.. The arrival in the magnificent city of Jerusalem in 122, is a moment of great rejoicing. What a contrast there is between the antipathy of foes and enemies in 120 and the fellowship of ‘brothers and friends’ in 122.(v8).
The second triad: Here we find described the impact upon the believer of contemptuous men who attack with both words (123) and deeds (124). The Lord’s mercy abounds and deliverance is achieved against all odds. The various pictures of being swallowed alive (earthquake); of raging waters (flood) ; of teeth (wild animals) and of the artful snares of the fowler (birdcatcher) aptly describe the plight of believers under attack. In 125 the trust of the believer in God who encircles His people is likened to the immovable city of Zion surrounded by high protecting mountains. They can look to God to deal with the wicked in His time.
The third triad: The triad is subtly different from the first two since it is a record of different facets of life within Zion itself, rather than the journey towards it. In 126 the psalmist looks back longingly to a time of restoration, possibly to the return from exile in Babylon, when there was much joy and laughter. The present is very different where it is hard going for the believer whose lot is one of daily toil - yet if he is faithful in that, God will bless his efforts with fruit. The psalmist longs for blessing - nothing is impossible with God not even ‘streams in the Negev’ (the sun scorched southern desert). 127 teaches that it is the Lord that blesses and gives the increase. In the areas of work, home and children God is sovereign and nothing can be achieved without His agency. Children are not ultimately of man’s making but rather God’s gift to him. The triad concludes in 128 by affirming that blessing and happiness will come to all who put their trust in the Lord. The longings expressed in 126 are fulfilled and 128 presents us with a picture of material prosperity and long lasting family relationships.
The fourth triad : The triad is concerned with God’s righteousness and the forgiveness of sin. 129 summarises the whole history of Israel which has been one of oppression against one enemy after another. Israel’s reliance on their God remains constant throughout each struggle for freedom. The resource of Israel is always prayer. The request that all the efforts of the enemy will be frustrated is expressed in particularly strong language here; e.g. that they ‘may wither like grass on the roof’ and not even be given the time of day (v8) . God is righteous and so He will bring freedom to His people. 130 continues with a prayer to the righteous God for mercy and for forgiveness for sin, otherwise it would not be possible to ‘stand’ (v3) in His presence. The sinner is impotent to do anything about his own sin and must wait on the Lord, who is sovereign and will accomplish all things in His own time. The waiting is not empty and barren but full of hope, being based on the promises of scripture. The psalm concludes by calling the whole nation to trust in God; in His unfailing love and His promise of full redemption. 131 speaks of a humbled sinner forgiven, quietened and stilled, content as a toddler in his mothers arms; a picture of peace with God. The last lines are a repetition of the close of 130 and echo the call to the whole nation to turn to the Lord for forgiveness.
The fifth triad: The final group of psalms are all centred on arrival in Zion which is the chosen dwelling place of God (132). In Zion (the Church), God’s people enjoy blessed fellowship one with another (133), and with God himself (134). 132 is a meditation on 2 Samuel 7 in which David promises to build a house for the ark of God, only to find that it is God’s intention to build an everlasting house for David - the Church.. So here the oath of David (v2-5) is balanced by the oath of God (v 10-11). 2 Samuel 6 gives the detailed history of the recovery of the ark, (made under Moses and containing the tablets upon which the ten commandments were written), which was lost for many years. ‘The fields of Jaar’ is a reference to Kiriath-jearim where the ark was housed during its lost years. David desires to have a permanent place for the ark of God’s presence, but God emphasises rather a permanent kingdom of His people over which the sons of David will rule (v11&12). The kingdom will be a blessed place where the poor will be abundantly provided for (v15) and ‘the saints will ever sing for joy’ (v16). The promise is fulfilled with the coming of Christ (my anointed One’ (v17) who is the ‘horn’ of salvation, (denoting a plentiful and powerful salvation) and a ‘lamp’ which will never be extinguished. The last verse is a picture of the final triumph of Christ over His enemies, who will be clothed with shame when they realise His Kingship is unquestionable. 133 tells us of the blessed fellowship of believers - like dew on Mount Hermon and like oil poured on Aaron’s beard. Hermon, at the northernmost extremity of the kingdom of Israel had dews falling upon it which were plentiful and in sharp contrast to the parched land surrounding it. The miracle would be if the dews of Hermon in the North were to fall on Jerusalem in the South; such is the miracle of the brotherhood of believers gathered from far and wide. The oil was the sacred, fragrant and costly oil of Exodus 32:22, which was used to anoint the priests and had a sanctifying function and so will the Church be sanctified and stand for eternity. The pilgrimage which began in the darkness of the land of Kedar (120) amidst alien influences ends in 134 with the pilgrims praising the Lord even throughout the night and being blessed by Him as they ‘stand’ in His presence - a thing they could not do if they were not His redeemed people.