Psalms 121

This exquisite Psalm, inspired by perfect trust in Jehovah’s guardianship of His people, was probably composed to be sung by pilgrims going up to the Feasts at Jerusalem, possibly at the point where they first caught sight of the goal of their journey (Psalms 121:1). We seem to hear in it the voices of the pilgrims encouraging one another with words of faith and hope, as they journeyed to Jerusalem, once more in the centre of national life and worship to realise the relation of Jehovah to Israel and to each individual Israelite as their guardian in all the vicissitudes of life. Though we cannot determine the precise manner in which it was sung, it is specially adapted for antiphonal singing, and gains in point and vividness if it is divided between different voices. It consists of four pairs of verses. In the first pair of verses, we may conjecture, one of the pilgrims (or a group of pilgrims) expressed his calm trust in Jehovah’s help. In the next pair of verses another singer or group of singers responded with words of prayer and assurance; and Psalms 121:5-8 may have been sung antiphonally, verse by verse, or in pairs of verses.

Psalms 121:1

1. I will lift up mine eyes unto the mountains: From whence shall my help come? (R.V.) The mountains are not the “mountains of Israel” (Ezekiel 6:2 and often), to which the exile turns his longing eyes, but the mountains upon which Zion is built (Psalms 87:1; Psalms 125:1-2; Psalms 133:3), the seat of Jehovah’s throne (Psalms 78:68), from which He sends help to His people (Psalms 3:4; Psalms 20:2; Psalms 134:3). The question of the second line (which cannot be taken as a relative clause) is not one of doubt or despondency, but is simply asked to introduce the answer which follows in Psalms 121:2. That answer gives a deeper turn to the thought of the question. It is not from the mountains of Zion, but from Jehovah Who has fixed His earthly dwelling-place there that help comes.

Psalms 121:2

2. Maker of heaven and earth is a frequent epithet of Jehovah in the later Psalms (Psalms 115:15; Psalms 124:8; Psalms 134:3; Psalms 146:6). It is the guarantee of His power to help. It contrasts His omnipotence with the impotence of the heathen gods “that have not made the heavens and the earth” (Jeremiah 10:11).

Psalms 121:3-4

3, 4. It is possible to suppose that the speaker of Psa 121:1-2. addresses himself, but it is more natural to hear in these verses the voice of another speaker, answering the first with words of encouragement.

Psalms 121:5-8

5–8. The comforting thought that Jehovah is the guardian of Israel is developed and appropriated to each individual Israelite. Psalms 121:5; Psalms 121:7 may have been sung by one singer or group of singers, and Psalms 121:6; Psalms 121:8 as a response by another singer or group of singers: or perhaps Psalms 121:5-6 by one, and Psalms 121:7-8 by another.

Psalms 121:6

6. The metaphor is naturally suggested by ‘shade’ in Psalms 121:5. Sunstroke is of course common and dangerous in the East (2 Kings 4:19; Isaiah 49:10); and the belief in ‘moonstroke’ as and is widely spread.

Psalms 121:7-8

7, 8. shall preserve] Render, with R.V., shall keep, to mark the connexion with the preceding verses.

Psalms 121:8

8. thy going out and thy coming in] All thy undertakings and occupations. Cp. Deuteronomy 28:6; &c. Perhaps too a special allusion to the pilgrims’ journey to Jerusalem is intended. from this time forth, and [omit even] for evermore] Personal hopes here lose themselves in national hopes: but in the light of the Gospel the individual can appropriate these words to himself. Cp. Psalms 115:18. Every pious Jew, as he leaves or enters the house, touches the Mezuza, i.e. the small metal cylinder affixed to the right-hand door-post, containing a piece of parchment inscribed with Deuteronomy 6:4-9; Deuteronomy 11:13-21, and recites this verse. Kitto’s Biblical Cyclopaedia, s.v. Mezuza.