Psalms 121

Psalms 121:1

The Most High

“Zion heard” of the Messiah’s expulsion of the rebels and idolaters “and was glad” (Psalms 97:8). The same is true of “the daughters of Judah”, referring to the villages and towns in Judah. The judgments of the LORD cause joy to all who are associated with Him. They share in His feelings about evil and rejoice in the judgment He executes over it (cf. Revelation 18:20). The judgments of God mean that the remnant will be delivered from their enemies; therefore they rejoice (Psalms 48:11).

Now it is clear to everyone Who is “the LORD Most High over all the earth” (Psalms 97:9). It is none other than the “LORD”. The name “God Most High” (Genesis 14:18-22), El Elyon, is the title of God in the realm of peace. Here we see that the LORD, as the Most High, is exalted far above all gods.

The remnant and all who acknowledge Him in His dominion say to Him: “You are exalted far above all gods.” He is to be compared with none; He far exceeds all conceivable rulers. He is “the ruler of the kings of the earth” (Revelation 1:5), “the King of kings and the Lord of lords” (1 Timothy 6:15; Revelation 17:14; Revelation 19:16; cf. Deuteronomy 10:17). He is also higher than the angels (Hebrews 1:5-13).

Psalms 121:2

The Most High

“Zion heard” of the Messiah’s expulsion of the rebels and idolaters “and was glad” (Psalms 97:8). The same is true of “the daughters of Judah”, referring to the villages and towns in Judah. The judgments of the LORD cause joy to all who are associated with Him. They share in His feelings about evil and rejoice in the judgment He executes over it (cf. Revelation 18:20). The judgments of God mean that the remnant will be delivered from their enemies; therefore they rejoice (Psalms 48:11).

Now it is clear to everyone Who is “the LORD Most High over all the earth” (Psalms 97:9). It is none other than the “LORD”. The name “God Most High” (Genesis 14:18-22), El Elyon, is the title of God in the realm of peace. Here we see that the LORD, as the Most High, is exalted far above all gods.

The remnant and all who acknowledge Him in His dominion say to Him: “You are exalted far above all gods.” He is to be compared with none; He far exceeds all conceivable rulers. He is “the ruler of the kings of the earth” (Revelation 1:5), “the King of kings and the Lord of lords” (1 Timothy 6:15; Revelation 17:14; Revelation 19:16; cf. Deuteronomy 10:17). He is also higher than the angels (Hebrews 1:5-13).

Psalms 121:3

Light Is Sown

In these verses, the word is addressed to the remnant. They are addressed as “you who love the LORD” (Psalms 97:10). This characterizes them. Loving the LORD is not just an emotional thing, it is a choice of the heart. It is a choice to, with all that is in a person, love Him, be faithful to Him, and trust in His covenant. To that, “hate evil” is connected directly. It is a lie to say to love God and not at the same time hate all that is evil (cf. 1 John 1:6). To love the LORD means to hate all that He hates (cf. Proverbs 8:13).

The prophet Amos also presented these two characteristics (Amos 5:14-15). Those who have both of these characteristics are “His godly ones”. They are in His favor because they are faithful to Him. Their souls, their lives, He preserves. Godly ones, Hebrew chasid, are those who are faithful to the covenant. “He delivers them from the hand of the wicked.” He stands up for them and will not allow His adversaries to take final control of them.

The coming of the Messiah is like the sowing of light (Psalms 97:11). After all, He is called “the sun of righteousness” (Malachi 4:2). He makes known to “the righteous” the way to the realm of peace and goes before them on that way. It never gets dark on that way and in their heart. He irradiates that way with His light. That light is sown also means that it is intended to bring forth fruit, fruit that corresponds to the seed. That is seen in those who walk as children of light (cf. Proverbs 4:18; Ephesians 5:7-9).

The sowing of light also results in joy. There is no true joy without light, just as there is no light that does not produce joy. His coming means “gladness for the upright in heart”. All who have their heart set on Him are upright in heart. It is their desire that He be glorified. This can be seen in their lives as well, for they do His will.

The last verse is a call to all the “righteous ones” to “be glad in the LORD” (Psalms 97:12). He has wondrously turned everything for the better for them with His power. Therefore, they are called to give thanks and to do so “to His holy name”, literally “for the memory of His holiness”.

The name LORD is in remembrance of the redemption from Egypt (Exodus 3:15). We may celebrate the Lord’s Supper in remembrance of the Lord Jesus. The remnant in the future will praise the LORD in remembrance of His holiness. Their prayer in the time of the great tribulation is: “Hallowed be Your name” (Matthew 6:9). The holiness of the Name of the LORD is connected to the fate of His people (Ezekiel 36:20-28). The exile was to the dishonor of the LORD’s holiness, while the redemption of Israel, both outwardly and inwardly, is to the honor of the holiness of His Name!

It is not His love for and mercy on them that cause them to praise Him, but His holiness. It is precisely His holiness that proves His complete reckoning with sin, by which any threat of a disturbance of the peace is nullified. They can enjoy the blessing of His reign undisturbed with praise and thanks and joy.

Psalms 121:4

Light Is Sown

In these verses, the word is addressed to the remnant. They are addressed as “you who love the LORD” (Psalms 97:10). This characterizes them. Loving the LORD is not just an emotional thing, it is a choice of the heart. It is a choice to, with all that is in a person, love Him, be faithful to Him, and trust in His covenant. To that, “hate evil” is connected directly. It is a lie to say to love God and not at the same time hate all that is evil (cf. 1 John 1:6). To love the LORD means to hate all that He hates (cf. Proverbs 8:13).

The prophet Amos also presented these two characteristics (Amos 5:14-15). Those who have both of these characteristics are “His godly ones”. They are in His favor because they are faithful to Him. Their souls, their lives, He preserves. Godly ones, Hebrew chasid, are those who are faithful to the covenant. “He delivers them from the hand of the wicked.” He stands up for them and will not allow His adversaries to take final control of them.

The coming of the Messiah is like the sowing of light (Psalms 97:11). After all, He is called “the sun of righteousness” (Malachi 4:2). He makes known to “the righteous” the way to the realm of peace and goes before them on that way. It never gets dark on that way and in their heart. He irradiates that way with His light. That light is sown also means that it is intended to bring forth fruit, fruit that corresponds to the seed. That is seen in those who walk as children of light (cf. Proverbs 4:18; Ephesians 5:7-9).

The sowing of light also results in joy. There is no true joy without light, just as there is no light that does not produce joy. His coming means “gladness for the upright in heart”. All who have their heart set on Him are upright in heart. It is their desire that He be glorified. This can be seen in their lives as well, for they do His will.

The last verse is a call to all the “righteous ones” to “be glad in the LORD” (Psalms 97:12). He has wondrously turned everything for the better for them with His power. Therefore, they are called to give thanks and to do so “to His holy name”, literally “for the memory of His holiness”.

The name LORD is in remembrance of the redemption from Egypt (Exodus 3:15). We may celebrate the Lord’s Supper in remembrance of the Lord Jesus. The remnant in the future will praise the LORD in remembrance of His holiness. Their prayer in the time of the great tribulation is: “Hallowed be Your name” (Matthew 6:9). The holiness of the Name of the LORD is connected to the fate of His people (Ezekiel 36:20-28). The exile was to the dishonor of the LORD’s holiness, while the redemption of Israel, both outwardly and inwardly, is to the honor of the holiness of His Name!

It is not His love for and mercy on them that cause them to praise Him, but His holiness. It is precisely His holiness that proves His complete reckoning with sin, by which any threat of a disturbance of the peace is nullified. They can enjoy the blessing of His reign undisturbed with praise and thanks and joy.

Psalms 121:5

Light Is Sown

In these verses, the word is addressed to the remnant. They are addressed as “you who love the LORD” (Psalms 97:10). This characterizes them. Loving the LORD is not just an emotional thing, it is a choice of the heart. It is a choice to, with all that is in a person, love Him, be faithful to Him, and trust in His covenant. To that, “hate evil” is connected directly. It is a lie to say to love God and not at the same time hate all that is evil (cf. 1 John 1:6). To love the LORD means to hate all that He hates (cf. Proverbs 8:13).

The prophet Amos also presented these two characteristics (Amos 5:14-15). Those who have both of these characteristics are “His godly ones”. They are in His favor because they are faithful to Him. Their souls, their lives, He preserves. Godly ones, Hebrew chasid, are those who are faithful to the covenant. “He delivers them from the hand of the wicked.” He stands up for them and will not allow His adversaries to take final control of them.

The coming of the Messiah is like the sowing of light (Psalms 97:11). After all, He is called “the sun of righteousness” (Malachi 4:2). He makes known to “the righteous” the way to the realm of peace and goes before them on that way. It never gets dark on that way and in their heart. He irradiates that way with His light. That light is sown also means that it is intended to bring forth fruit, fruit that corresponds to the seed. That is seen in those who walk as children of light (cf. Proverbs 4:18; Ephesians 5:7-9).

The sowing of light also results in joy. There is no true joy without light, just as there is no light that does not produce joy. His coming means “gladness for the upright in heart”. All who have their heart set on Him are upright in heart. It is their desire that He be glorified. This can be seen in their lives as well, for they do His will.

The last verse is a call to all the “righteous ones” to “be glad in the LORD” (Psalms 97:12). He has wondrously turned everything for the better for them with His power. Therefore, they are called to give thanks and to do so “to His holy name”, literally “for the memory of His holiness”.

The name LORD is in remembrance of the redemption from Egypt (Exodus 3:15). We may celebrate the Lord’s Supper in remembrance of the Lord Jesus. The remnant in the future will praise the LORD in remembrance of His holiness. Their prayer in the time of the great tribulation is: “Hallowed be Your name” (Matthew 6:9). The holiness of the Name of the LORD is connected to the fate of His people (Ezekiel 36:20-28). The exile was to the dishonor of the LORD’s holiness, while the redemption of Israel, both outwardly and inwardly, is to the honor of the holiness of His Name!

It is not His love for and mercy on them that cause them to praise Him, but His holiness. It is precisely His holiness that proves His complete reckoning with sin, by which any threat of a disturbance of the peace is nullified. They can enjoy the blessing of His reign undisturbed with praise and thanks and joy.

Psalms 121:7

Introduction

“Hallelujah! For the Lord our God, the Almighty, reigns. Let us rejoice and be glad and give the glory to Him” (Revelation 19:6b-7).

We may well put these verses as the title above this psalm, for with the coming of Christ, the King of Israel, the cup of thanksgiving and praise of the faithful remnant of Israel overflows. Back then, the people sang a song because of their deliverance from Egypt (Exodus 15:1-18; Psalms 77:11-12). But in Isaiah 43, the LORD says: “Do not call to mind the former things, or ponder things of the past. Behold, I will do something new, now it will spring forth; will you not be aware of it? … The people whom I formed for Myself will declare My praise” (Isaiah 43:18-19; 21).

The song of praise is a new song after a new redemption. Compare Revelation 15 where the LORD is called the King of the nations and all the nations will come and bow down before Him (Revelation 15:3-4). The expressions in the new song of this psalm come from the second half of the book of Isaiah (Psalms 98:1 - Isaiah 42:10; Isaiah 51:16; Isaiah 52:10; Psalms 98:2 - Isaiah 51:5; Isaiah 40:5; Psalms 98:3 - Isaiah 49:8; Psalms 98:4 - Isaiah 44:23; Isaiah 52:9; Psalms 98:7 - Isaiah 55:12).

Not only will the remnant magnify the LORD (Psalms 98:4-6), but also the nations, symbolically represented by the sea (Psalms 98:7-9), who were at first in rebellion against God, will rejoice before the LORD. Yes, “let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6).

Sing to the Redeemer

This is “a psalm” (Psalms 98:1a). It is the only psalm in the entire book with this short heading. But the content is all-encompassing. The psalmist again calls for singing “a new song” to the LORD, because He has brought about a new age (Psalms 98:1b; cf. Psalms 96:1; Psalms 33:3). To that belongs a new song.

It is not just a repetition of the song from Psalms 96. It is a strengthening of it. In Psalms 96 we find a song of praise for the Creator-God, here it is a song of praise for the Redeemer-God, a song of praise that belongs to a triumphal march! It is also an answer to the prayers of the remnant (cf. Isaiah 64:1-4).

To bring about that new age, a time of undisturbed blessing for His people and the whole earth, “He has done wonderful things” (cf. Psalms 77:14; Psalms 86:10). He has caused everything to turn for the better for His people. In performing His wonders, no one helped Him. He did it Himself, with “His right hand and His holy arm”. His right hand speaks of power (cf. Isaiah 59:16; Isaiah 63:5). His arm also speaks of power to which “holy” is added here because His work is a holy work.

These “have gained the victory for Him”, that is, through them redemption, salvation has been gained. While His people deserved judgment, He brought them into blessing for His own sake. This is not primarily about His people, but about Him. The purpose of the work of salvation is the maintaining of His own authority and government.

Every conversion of a human being is a wonder brought about by God. There is nothing of man in it. Those who have been converted will realize that it is because of a work of God’s Spirit in their hearts. By grace a man is saved, not by works (Ephesians 2:8). Every believer will eternally praise Him for this with songs of thanksgiving and worship. He has done everything to the praise of the glory of His grace (Ephesians 1:5-6).

Israel’s salvation is “His salvation” (Psalms 98:2). He has established His kingdom, He has done it. It is His salvation. That’s how faith sees it. He has made that known all over the earth, not by proclamation in words, but by doing it. In the past it was visible in the redemption of His people from Egypt and the return from exile in Babylon. Above all, it is visible in the work Christ accomplished on the cross.

His salvation and His righteousness are two sides of His work. His salvation means blessing for all who are saved. His righteousness is the basis for this, for Christ fulfilled His righteousness by bearing the sins of all who are saved. Therefore, God can make His salvation come true.

“His lovingkindness and His faithfulness” (Psalms 98:3) are the starting point for the unfolding of His power in His salvation and His righteousness. Lovingkindness or love and faithfulness are always present in Him. It belongs to His Being. Lovingkindness is the blessing, love and goodness of the LORD by virtue of His covenant; faithfulness is the assurance that He and His covenant are unchanging.

In His lovingkindness and faithfulness, He has always had in His heart the promised blessing for His people, “the house of Israel” (cf. Luke 1:54-55; 72). The house of Israel is the whole people, the remnant of the two and ten tribes, in the land. All unbelievers perished. The remnant of Israel is “all Israel” that is saved (Romans 11:26; cf. Zechariah 13:8-9).

The people did think that He had forgotten them (Psalms 77:9). But that is impossible, for He cannot forget His lovingkindness and His faithfulness. He cannot deny Himself (2 Timothy 2:13). That is what the house of Israel will experience. The testimony of “the salvation of our God” will be seen by “all the ends of the earth”. The psalmist speaks of “our God”, that is, the God of His people, the God Who takes care of His people. Everyone on earth will see this and honor Him for it.

The Hebrew word eretz, translated here as “earth”, may also be translated as “land” (Israel). The choice depends on the context. Given the contrast with Psalms 98:7 – the sea, symbolizing the nations – it is better to translate the word eretz with ‘land’ in Psalms 98:3 and in Psalms 98:4. Then in Psalms 98:4-6 we find the praise song of Israel and in Psalms 98:7-9 the praise song of the nations.

Psalms 121:8

Introduction

“Hallelujah! For the Lord our God, the Almighty, reigns. Let us rejoice and be glad and give the glory to Him” (Revelation 19:6b-7).

We may well put these verses as the title above this psalm, for with the coming of Christ, the King of Israel, the cup of thanksgiving and praise of the faithful remnant of Israel overflows. Back then, the people sang a song because of their deliverance from Egypt (Exodus 15:1-18; Psalms 77:11-12). But in Isaiah 43, the LORD says: “Do not call to mind the former things, or ponder things of the past. Behold, I will do something new, now it will spring forth; will you not be aware of it? … The people whom I formed for Myself will declare My praise” (Isaiah 43:18-19; 21).

The song of praise is a new song after a new redemption. Compare Revelation 15 where the LORD is called the King of the nations and all the nations will come and bow down before Him (Revelation 15:3-4). The expressions in the new song of this psalm come from the second half of the book of Isaiah (Psalms 98:1 - Isaiah 42:10; Isaiah 51:16; Isaiah 52:10; Psalms 98:2 - Isaiah 51:5; Isaiah 40:5; Psalms 98:3 - Isaiah 49:8; Psalms 98:4 - Isaiah 44:23; Isaiah 52:9; Psalms 98:7 - Isaiah 55:12).

Not only will the remnant magnify the LORD (Psalms 98:4-6), but also the nations, symbolically represented by the sea (Psalms 98:7-9), who were at first in rebellion against God, will rejoice before the LORD. Yes, “let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6).

Sing to the Redeemer

This is “a psalm” (Psalms 98:1a). It is the only psalm in the entire book with this short heading. But the content is all-encompassing. The psalmist again calls for singing “a new song” to the LORD, because He has brought about a new age (Psalms 98:1b; cf. Psalms 96:1; Psalms 33:3). To that belongs a new song.

It is not just a repetition of the song from Psalms 96. It is a strengthening of it. In Psalms 96 we find a song of praise for the Creator-God, here it is a song of praise for the Redeemer-God, a song of praise that belongs to a triumphal march! It is also an answer to the prayers of the remnant (cf. Isaiah 64:1-4).

To bring about that new age, a time of undisturbed blessing for His people and the whole earth, “He has done wonderful things” (cf. Psalms 77:14; Psalms 86:10). He has caused everything to turn for the better for His people. In performing His wonders, no one helped Him. He did it Himself, with “His right hand and His holy arm”. His right hand speaks of power (cf. Isaiah 59:16; Isaiah 63:5). His arm also speaks of power to which “holy” is added here because His work is a holy work.

These “have gained the victory for Him”, that is, through them redemption, salvation has been gained. While His people deserved judgment, He brought them into blessing for His own sake. This is not primarily about His people, but about Him. The purpose of the work of salvation is the maintaining of His own authority and government.

Every conversion of a human being is a wonder brought about by God. There is nothing of man in it. Those who have been converted will realize that it is because of a work of God’s Spirit in their hearts. By grace a man is saved, not by works (Ephesians 2:8). Every believer will eternally praise Him for this with songs of thanksgiving and worship. He has done everything to the praise of the glory of His grace (Ephesians 1:5-6).

Israel’s salvation is “His salvation” (Psalms 98:2). He has established His kingdom, He has done it. It is His salvation. That’s how faith sees it. He has made that known all over the earth, not by proclamation in words, but by doing it. In the past it was visible in the redemption of His people from Egypt and the return from exile in Babylon. Above all, it is visible in the work Christ accomplished on the cross.

His salvation and His righteousness are two sides of His work. His salvation means blessing for all who are saved. His righteousness is the basis for this, for Christ fulfilled His righteousness by bearing the sins of all who are saved. Therefore, God can make His salvation come true.

“His lovingkindness and His faithfulness” (Psalms 98:3) are the starting point for the unfolding of His power in His salvation and His righteousness. Lovingkindness or love and faithfulness are always present in Him. It belongs to His Being. Lovingkindness is the blessing, love and goodness of the LORD by virtue of His covenant; faithfulness is the assurance that He and His covenant are unchanging.

In His lovingkindness and faithfulness, He has always had in His heart the promised blessing for His people, “the house of Israel” (cf. Luke 1:54-55; 72). The house of Israel is the whole people, the remnant of the two and ten tribes, in the land. All unbelievers perished. The remnant of Israel is “all Israel” that is saved (Romans 11:26; cf. Zechariah 13:8-9).

The people did think that He had forgotten them (Psalms 77:9). But that is impossible, for He cannot forget His lovingkindness and His faithfulness. He cannot deny Himself (2 Timothy 2:13). That is what the house of Israel will experience. The testimony of “the salvation of our God” will be seen by “all the ends of the earth”. The psalmist speaks of “our God”, that is, the God of His people, the God Who takes care of His people. Everyone on earth will see this and honor Him for it.

The Hebrew word eretz, translated here as “earth”, may also be translated as “land” (Israel). The choice depends on the context. Given the contrast with Psalms 98:7 – the sea, symbolizing the nations – it is better to translate the word eretz with ‘land’ in Psalms 98:3 and in Psalms 98:4. Then in Psalms 98:4-6 we find the praise song of Israel and in Psalms 98:7-9 the praise song of the nations.