The Psalms of Ascent (Psalms 120-134) are a remarkable collection of fifteen songs that have guided God’s people for millennia. Originally sung by Israelites as they journeyed up to Jerusalem for festivals, the psalms trace their spiritual pilgrimage that resonates deeply with Reformed theology’s emphasis on the believer’s journey toward sanctification. Like Bunyan’s classic “Pilgrim’s Progress,” these psalms map the path from worldly distress to divine presence, illustrating God’s sovereign care throughout our spiritual journey.

In many Reformed communities, these psalms have become cherished companions for the elderly and those in palliative care, providing comfort and perspective as they prepare for their final home. Their journey toward Jerusalem beautifully parallels the believer’s approach to heaven, making these psalms powerful resources for all of us as we contemplate our eternal destination, whether that transition seems near or distant.

 

PSALMS OF ASCENT: THE HISTORICAL CONTEXT

Picture ancient Israelites traveling from distant homes, gradually ascending the hills toward Jerusalem three times yearly for Passover, Pentecost, and the Feast of Tabernacles. As the elevation rose, so too did their anticipation and devotion. The “songs of ascents” didn’t just provide rhythm for their steps but also truth for their hearts.

The geographic reality of ascending to Jerusalem mirrored the spiritual reality of drawing near to God. More importantly, these weren’t solitary journeys—families and communities travelled together, singing these psalms in unison, reinforcing covenant community and bonds of fellowship.

 

REFORMED PERSPECTIVES ON THE PSALMS OF ASCENT

Reformed theology views these psalms as a divinely-inspired map of the believer’s journey from sin to salvation, from worldliness to glory. The key Reformed doctrines run throughout the collection of 15 psalms:

• God’s Sovereignty: Throughout, God alone protects, preserves, and provides
• Covenant Faithfulness: God’s promises to David and his people remain secure
• Providence: God’s watchful care extends over every step of the journey
• Sanctification: The upward movement reflects gradual growth in holiness

 

THE PSALMS OF ASCENT: A JOURNEY MAPPED

Psalm 120: The Starting Point

The journey begins in distress, among those who hate peace. This psalm represents the believer’s initial realization of displacement in a fallen world—the awakening that launches our spiritual journey. The Reformed believer recognizes that before grace, we dwell in “Meshech and Kedar,” places of hostility toward God.

Psalm 121: Divine Protection

“I lift my eyes to the hills—where does my help come from?” This psalm grounds Reformed understanding of providence. God is the sleepless guardian, sovereign protector who “will not let your foot slip.” Our security rests not in human effort but in God’s watchful care.

Psalms 122-124: Community and Deliverance

Psalm 122 celebrates Jerusalem and anticipates worship. Reformed tradition treasures corporate worship as essential, not optional—we are called to “go up” together.

Psalm 123 portrays humble dependence on God’s mercy—a cornerstone of Reformed soteriology that emphasizes human inability and divine grace.

Psalm 124 acknowledges God’s deliverance from enemies, recognizing “If the LORD had not been on our side…” we would be lost—reinforcing the Reformed emphasis on God’s active intervention in salvation.

Psalms 125-126: Security and Restoration

Psalm 125 compares those who trust in the Lord to immovable Mount Zion. The Reformed doctrine of perseverance finds expression here—God surrounds His people permanently.

Psalm 126 rejoices in restoration, as “those who sow in tears will reap with songs of joy.” Reformed thought sees here both the already/not-yet tension of salvation and God’s sovereignty in turning captivity to freedom.

Psalms 127-128: Covenant Blessings

Psalm 127 reminds us that without the Lord, builders and watchmen labor in vain. Reformed theology emphasizes human responsibility carried out in dependent recognition of God’s ultimate causality.

Psalm 128 depicts covenant blessings flowing from “fear of the LORD”—not merely material prosperity but generations that extend God’s kingdom.

Psalms 129-131: Perseverance and Humility

Psalm 129 portrays the afflicted yet undefeated believer. Reformed understanding of suffering sees trials as refinement, not punishment for the redeemed.

Psalm 130 waits in hope for redemption “from all sins,” beautifully illustrating Reformed emphasis on thorough justification through God’s mercy alone.

Psalm 131 displays childlike trust and a calmed, composed soul—the Reformed ideal of humble submission to divine providence.

Psalms 132-134: The Destination

Psalm 132 recalls God’s covenant with David, which Reformed theology sees as ultimately fulfilled in Christ, the eternal king.

Psalm 133 celebrates unity among believers—”how good and pleasant it is when brothers dwell in unity!” Here we find the Reformed emphasis on the communion of saints.

Psalm 134 offers benediction at journey’s end. In Reformed thought, worship represents both our purpose and delight—blessing God who blesses us.

 

CONTEMPORARY APPLICATION

Today, these psalms continue to guide believers through spiritual wilderness toward promised rest. Reformed worship incorporates these psalms to reinforce our identity as pilgrims journeying together.

For personal devotion, they provide language for every stage of spiritual development—from initial conviction to mature rest in God’s presence. Many Reformed believers follow the practice of reading one Psalm of Ascent daily as a spiritual discipline.

For congregational life, they remind us our worship gatherings should propel us toward greater holiness, and not merely provide comfortable religious experience.

 

CONCLUSION: PSALMS OF ASCENT

The Psalms of Ascents remain powerfully relevant, charting the believer’s journey from worldliness to glory in a way that particularly resonates with Reformed emphasis on God’s sovereignty and progressive sanctification. They remind us that the Christian life is not static but a deliberate, often difficult ascent toward our heavenly Jerusalem.

As Reformed believers, we recognise ourselves in these ancient songs—as strangers and sojourners whose hearts are set on pilgrimage, whose feet are guided by God’s unfailing word, and whose hope rests in reaching the city whose builder and maker is God.

 

PSALMS OF ASCENT—RELATED FAQs

How does Eugene Peterson interpret the Psalms of Ascent? In his influential work A Long Obedience in the Same Direction, Peterson, a contemporary Reformed thinker, presents the Psalms of Ascent as antidotes to our culture of instant gratification and shallow spirituality. He emphasises how they teach discipleship as a sustained journey rather than a series of spiritual highs, noting that “growth in Christ is not hurried.” Peterson’s exploration reveals how these ancient songs address modern spiritual challenges by calling us to patient endurance and deliberate, community-supported spiritual progress.

What insight does Tremper Longman III offer on the Psalms of Ascent? Reformed Old Testament scholar, Longman highlights the literary structure of the collection, noting how they move from distress (Psalm 120) to blessing (Psalm 134) in a deliberate progression that reflects Israel’s covenant journey. He particularly emphasises their function as “songs of trust” that shape community identity through shared expressions of dependence on God’s covenant faithfulness. Longman’s work reminds us that these psalms weren’t merely individual expressions but communal formulations that reinforced Israel’s—and now the church’s—understanding of their relationship with God.

How can the Psalms of Ascent be incorporated into personal devotion? We might consider reading one Psalm of Ascent each day as a 15-day cycle, noting our own spiritual journey reflected in these songs. Reformed believers use these psalms as prayer guides, paraphrasing them into personal petitions that follow the same upward movement from distress to delight. They also work beautifully as memory work, with their manageable length and vivid imagery making them ideal for meditation throughout the day.

How do the Psalms of Ascent point to Christ? Christ is the ultimate pilgrim who descended from heaven and then ascended back to the Father, making Him both pioneer and perfecter of our faith journey. In Psalm 122, we see Christ’s zeal for God’s house; in Psalm 130, His atoning work that brings redemption from sin; and in Psalm 132, He is the fulfillment of God’s covenant with David—the promised King whose reign has no end. The journey motif itself points to Christ, who declared “I am the way” and whose life, death, and resurrection make our spiritual ascent possible.

Are there specific worship practices associated with these psalms in Reformed tradition? Some Reformed churches read one Psalm of Ascent each Sunday for 15 weeks as part of their liturgy, creating a congregation-wide journey. Others incorporate them into communion preparation, using the upward movement of the psalms to prepare hearts for meeting with God at His table. Certain Reformed traditions also use these psalms during Advent or Lent, seasons that emphasise spiritual pilgrimage and preparation.

How do the Psalms of Ascent speak to suffering and trial? These psalms honestly acknowledge difficulties—from dwelling among hostile people (Psalm 120) to enduring those who “ploughed on my back” (Psalm 129). Rather than promising immediate deliverance, they present suffering as part of the journey, validating our pain while directing our eyes upward to God’s faithful care. The Reformed perspective finds particular comfort in how these psalms present God as sovereign even over our difficulties, working all things together in His providence.

What is the significance of these being sung communally during pilgrimages? The communal aspect of these psalms challenges our individualistic tendencies, reminding us that salvation, while personal, is never private. They depict a community ascending together, supporting one another through the journey’s hardships and sharing in its joys. This reflects the Reformed emphasis on covenant community and the communion of saints—we are not solo pilgrims but part of a great company traveling toward our eternal home.

How might these psalms especially speak to believers facing death? In many Reformed communities, these psalms have become cherished companions for the elderly and those in palliative care, providing comfort and perspective as they prepare for their final home. Their journey toward Jerusalem beautifully parallels the believer’s approach to heaven, making these psalms powerful resources for all of us as we contemplate our eternal destination, whether that transition seems near or distant. The gradual movement from distress to delight mirrors the Christian hope that death leads not to extinction but to fuller presence with God.

How do the Psalms of Ascents relate to the Reformed understanding of sanctification? The upward movement of these psalms perfectly illustrates the Reformed view of sanctification as a progressive journey rather than a single event. They demonstrate that spiritual growth involves both struggle and joy, periods of waiting and moments of breakthrough. The psalms repeatedly emphasise God’s initiative and sustaining power—just as the Reformed doctrine of sanctification teaches that our growth depends on God’s grace from beginning to end, even as we actively “work out our salvation with fear and trembling.”

 

PSALMS OF ASCENT—OUR RELATED POSTS

• Isaiah’s Servant Songs: Why Are They Central to Messianic Prophecy?
• Who Is Isaiah 53’s Suffering Servant: The Messiah or Israel?