In this psalm, we find the psalmist trusting God for their future because they had trusted God in the past. They appear to be oppressed by their enemies, and so, they call upon God to bring judgment on their oppressors.
Although the headings aren’t inspired by God, they are important because they give us some understanding of the Psalm, and they help us to see why it was written. The headings usually tell us four things.
1. Who wrote them, probably wrote them, or possibly wrote them.
2. Information about the historical background to the Psalm. Why was it written?
3. They tell us of the tune the Psalm was written to.
4. How it was used.
The heading tells us this is a song of ascents. This psalm is the first of a series of psalms with the same heading.
Coffman, in his commentary, says the following.
‘Several theories of why this group of psalms is so named are available. The Jewish explanation is that there were fifteen steps from the Court of the Women to the Court of the Men in the Temple, and that each of these psalms was sung in succession on those steps. Another view is that these songs were sung in successive phases of the Jews’ return from captivity. Apparently, the true explanation is that these psalms were written for the pilgrims journeying to Jerusalem for the great annual feasts, Passover, Pentecost, and Tabernacles. ‘It seems most probable that these songs form a collection for the use of pilgrims who came up to Jerusalem at the great feasts.’
The psalmist begins by declaring that they will call upon the LORD while they are in distress, Psalm 120:1 / Luke 22:44, and they are confident that God will hear their call, Psalm 120:1 / Psalm 37:5-6.
Notice that they weren’t facing physical abuse but verbal abuse, Psalm 120:2, which all too often can cause just as much emotional damage as physical abuse. They wanted God to save them from those who have lying lips, Psalm 120:2 / Psalm 31:18, and deceitful tongues, Psalm 120:2 / Psalms 52:4 / Psalms 57:5 / Proverbs 20:18.
The psalmist asks those who have deceitful tongues, what will God do to them? Psalm 120:3. The answer is that God will punish them with a warrior’s sharp arrows, Psalm 120:4 / Ephesians 6:16, and with burning coals of the broom bush, Psalm 120:4 / 1 Kings 19:4 / Psalms 57:4 / Psalm 64:3 / Job 30:4.
The fruit of a slanderous mouth is piercing arrows of judgment, and the result of this judgement will be as a flash of intense heat that comes from burning a broom bush. In other words, these slanderous people will reap the consequences of their lying and deceitfulness, Matthew 7:1-2 / Galatians 6:7.
The psalmist appears to live in Meshech, Psalm 120:5, which was located miles away from Israel, Genesis 10:2 / Ezekiel 27:13 / Ezekiel 32:26-27 / Ezekiel 39:1. Kedar, Psalm 120:5, is located around the land of Israel, Genesis 25:13 / 1 Chronicles 1:29 / Isaiah 21:16-17 / Jeremiah 49:28.
Kedar was a son of Ishmael, Genesis 25:13, and hence, the name was given to an Arabian tribe descended from him, Isaiah 42:11 / Isaiah 60:7 / Jeremiah 49:28. In other words, they felt that living among those with lying lips and deceitful tongues was like living with savages.
It’s clear the psalmist couldn’t stand living among those who hate peace, Psalm 120:6. They longed for peace, but every time they speak of peace, their enemies speak of war, Psalm 120:7.
The psalmist longed for peace, and within the pages of Scripture, we find there are three types of peace.
1. There is the absence of hostility or having no enmity.
Generally, when people call for peace, this is what they mean. They are looking for a time when there will be no wars or fighting.
2. The second type of peace is tranquillity, which is freedom from disturbance or a calm feeling.
3. The final peace is reconciliation.
When two people who have been at odds with one another are brought together, they have peace or reconciliation.
Jesus said, ‘Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid,’ John 14:27.
Notice in this statement, Jesus refers to two types of peace, the peace the world gives and the peace that He gives. The world seeks peace, but what is meant is they seek the absence of hostility, no enmity.
The peace that Jesus promises isn’t necessarily the absence of hostility; it is, as Paul describes, ‘the peace of God, which passes all understanding,’ Philippians 4:7.
The Christians in Philippi very much understood this peace because they saw it demonstrated in Paul and Silas when the Gospel was first preached in the city of Philippi. Paul and Silas were beaten and cast into prison.
Did they enjoy the world’s peace, the absence of hostility? Of course not, they had been beaten. Did they enjoy the peace of Christ? Yes, and that peace was demonstrated in their praying and singing praises unto God, Acts 16:22-25.
Christ’s peace is the tranquillity of mind, but it is more than just that. It is having peace with God. By ‘peace with God,’ we mean harmony or reconciliation with God. In fact, the second type of peace, tranquillity of mind, stems from the third type of peace, a reconciliation that is, being reconciled unto God.
The demonstration of such reconciliation is what ‘passes understanding.’ When a person obtains reconciliation or peace with God, he or she will have peace or tranquillity of mind, the peace that passes understanding.
From an earthly standpoint, what Paul and Silas did while in the Philippian jail rises above our thoughts. It doesn’t make earthly sense to rejoice in suffering, but this is what Paul and Silas did, and this is what Peter exhorts us to do, 1 Peter 4:13.
How can I have the peace Jesus promised? The short answer is by being reconciled to God. We are reconciled by or through the blood of the cross of Jesus, Colossians 1:20-22 / Ephesians 2:13-16.