Psalms 121

Psalms 121:1-8

Psalms 1211. (Psalms 121:1) A Song for the Ascents. I raise my eyes to the mountains. Whence cometh my help? The title differs from that of the preceding psalm only in the use of the preposition for, instead of the simple genitive construction. This variation, though without effect upon the sense, is favourable to the explanation which has been already given of these titles, as a song for the ascents or pilgrimages to Jerusalem is certainly more intelligible than a song for the steps of the temple, and still more so than a song for the returns from exile, while the modern theory of climacteric resumptions fails altogether to account for the expression here used. The whole psalm is a description of Jehovah as the guardian or protector of his people.

The only material distinction of the parts is that arising from the alternate use of the first and second person, as in Ps. xci., which has led some to assume without necessity, that the psalm was intended to be sung by alternate or responsive choirs. The phrase, to lift the eyes, though sometimes used to signify the mere act of directing them to an object, has its strict and full sense when a higher object is particularly mentioned, such as hills or heavens. The mountains here meant, are the heights on which Jerusalem is built. It is not improbable that this psalm was intended to be sung when the pilgrims came in sight of the Holy City. Some suppose, moreover, that it was meant to be an evening song, and used when they halted for the last night’s rest before they reached Jerusalem. The relative construction of the last clause yields a good sense, but is not in perfect keeping with the usage of the compound particle, which is elsewhere always interrogative.

2. (Psalms 121:2) My help is from Jehovah, Maker of heaven and earth. The creative power of Jehovah is particularly mentioned, to demonstrate his ability to help his people. Compare Psalms 115:15.

3. (Psalms 121:3) May he not suffer to be moved thy foot; may he not slumber— thy keeper. This is the expression of a wish, the only sense consistent with the form of the orignal. Let him not give up to moving thy foot. See above, Psalms 38:16; Psalms 66:8. The figure is peculiarly appropriate in the mouth of pilgrims, making their way among the hills and rocks of Palestine. The same thing is true of the figures in the subsequent verses.

4. (Psalms 121:4) Lo, he shall not slumber, and he shall not sleep— the keeper of Israel. What is desired in the third verse, is affirmed in this. The position of the subject at the end of the sentence, in both cases, is emphatic. Most inter- preters assume a gradation in the meaning of the two verbs, as if one which is the stronger of the two expressions. The latest writers say the denoted lighter and the other deep sleep; but they differ on the question first. See above, on Psalms 4:8.

5. (Psalms 121:5) Jehovah is thy keeper; Jehovah is thy shade upon thy right hand. The keeper or protector of Israel, who had twice been mentioned by that and the right hand often mentioned as the place of a protector. See above, title, is now named. A shade or shadow is a common figure for protector, on Psalms 109:6; Psalms 110:5, and compare Numbers 14:9.

6. (Psalms 121:6) By day the sun shall not smite thee, and the moon by night. The last clause does not necessarily refer to injurious effects produced directly by the moon, but may be understood as a poetical description of all noxious influences operating in the night, over which the moon was constituted ruler at the time of its creation. See Genesis 1:16; Genesis 31:40, Jeremiah 36:30.

7. (Psalms 121:7) Jehovah will keep thee from all evil ; he will keep thy soul. The protection which had been repeatedly promised to Israel on the part of God, is now. Jehovah described as extending to all evils and to the very life and soul.

8. (Psalms 121:8) Jehovah will keep thy going out and thy coming in from now even to eternity. This is the third repetition of the phrase, Jehovah will keep, i.e. keep safe, protect, preserve, as if to silence the misgivings of a weak or tempted faith, by the reiterated declaration of this cheering truth. Going out and coming in is a proverbial Hebrew phrase for all the occupations and affairs of life. See Deuteronomy 28:6, 1 Samuel 29:6. The original reference is to man’s going out to labour in the morning and returning home to rest at night. See above, on Psalms 104:23.

With the last clause compare Psalms 113:2; Psalms 116:18; Psalms 125:2. The promise of eternal preservation is addressed directly to the church as such; but that it involves the blessed immortality of individual believers, is admitted even by those least disposed to find-allusions to the future state in the Book of Psalms.