Bible Commentaries

The Consolation of Divine Protection

This song of degrees is the only one that is inscribed שׁיר למעלות and notשׁיר המעלות. The lxx, Targum, and Jerome render it as in the otherinstances; Aquila and Symmachus, on the contrary, ù(á) åéôááas the Midrash (Sifrı̂) also mysticallyinterprets it: Song upon the steps, upon which God leads the righteous upinto the other world. Those who explain המעלות of the homeward caravansor of the pilgrimages rightly regard this למעלות, occurring only once, asfavouring their explanation. But the (Lamed) is that of the rule or standard. The most prominent distinguishing mark of Psalm 121:1-8 is the step-likemovement of the thoughts: it is formed למּעלות, after themanner of steps. The view that we have a pilgrim song before us isopposed by the beginning, which leads one to infer a firmly limited rangeof vision, and therefore a fixed place of abode and far removed from hisnative mountains. The tetrastichic arrangement of the Psalm isunmistakeable.

Apollinaris renders as meaninglessly as possible: ὄμματα δενδροκόμων ὀρέων ὑπερεξετάνυσσα - with a reproduction of the misapprehended ἦρα of the lxx. The expression in fact is אשּׂא, and not נשׂאתי. And the mountains towards which the psalmist raises his eyes are not any mountains whatsoever. In Ezekiel the designation of his native land from the standpoint of the Mesopotamian plain is “the mountains of Israel.” His longing gaze is directed towards the district of these mountains, they are his (ḳibla), i.e., the sight-point of his prayer, as of Daniel's, Daniel 6:11. To render “from which my help cometh” (Luther) is inadmissible. מאין is an interrogative even in Joshua 2:4, where the question is an indirect one. The poet looks up to the mountains, the mountains of his native land, the holy mountains (Psalm 133:3; Psalm 137:1; Psalm 125:2), when he longingly asks: whence will my help come? and to this question his longing desire itself returns the answer, that his help comes from no other quarter than from Jahve, the Maker of heaven and earth, from His who sits enthroned behind and upon these mountains, whose helpful power reaches to the remotest ends and corners of His creation, and with (עם) whom is help, i.e., both the willingness and the power to help, so that therefore help comes from nowhere but from (מן) Him alone. In Psalm 121:1 the poet has propounded a question, and in Psalm 121:2 replies to this question himself. In Psalm 121:3 and further the answering one goes on speaking to the questioner. The poet is himself become objective, and his Ego, calm in God, promises him comfort, by unfolding to him the joyful prospects contained in that hope in Jahve. The subjective אל expresses a negative in both cases with an emotional rejection of that which is absolutely impossible. The poet says to himself: He will, indeed, surely not abandon thy foot to the tottering (למּוט, as in Psalm 66:9, cf. Psalm 55:23), thy Keeper will surely not slumber; and then confirms the assertion that this shall not come to pass by heightening the expression in accordance with the step-like character of the Psalm: Behold the Keeper of Israel slumbereth not and sleepeth not, i.e., He does not fall into slumber from weariness, and His life is not an alternate waking and sleeping. The eyes of His providence are ever open over Israel.

That which holds good of “the Keeper of Israel” the poet appliesbelievingly to himself, the individual among God's people, in Psalm 121:5 after Genesis 28:15. Jahve is his Keeper, He is his shade upon his right hand(היּמין as in Judges 20:16; 2 Samuel 20:9, and frequently; theconstruct state instead of an apposition, cf. e.g., Arab. (jânbu) ('l) -(grbı̂yi), theside of the western = the western side), which protecting him and keepinghim fresh and cool, covers him from the sun's burning heat. על, as inPsalm 109:6; Psalm 110:5, with the idea of an overshadowing that screens andspreads itself out over anything (cf. Numbers 14:9). To the figure of theshadow is appended the consolation in Psalm 121:6. הכּה of the sunsignifies to smite injuriously (Isaiah 49:10), plants, so that they wither(Psalm 102:5), and the head (Jonah 4:8), so that symptoms of sun-stroke (2 Kings 4:19, Judith 8:2f.) appears. The transferring of the word of themoon is not zeugmatic. Even the moon's rays may become insupportable,may affect the eyes injuriously, and (more particularly in the equatorialregions) produce fatal inflammation of the brain.

(Note: Many expositors, nevertheless, understand the destructive influence of the moon meant here of the nightly cold, which is mentioned elsewhere in the same antithesis. Genesis 31:40; Jeremiah 36:30. De Sacy observes also: On dit quelquefois d'un grand froid, comme d'un grand chaud, qu'il est brulant. The Arabs also say of snow and of cold as of fire: (jaḥrik), it burns.)

From the hurtful influences of nature that are round about him the promiseextends in Psalm 121:7-8 in every direction. Jahve, says the poet to himself, willkeep (guard) thee against all evil, of whatever kind it may be andwhencesoever it may threaten; He will keep thy soul, and therefore thylife both inwardly and outwardly; He will keep (ישׁמר־, cf. onthe other hand ישׁפּט־ in Psalm 9:9) thy going out and coming in, i.e.,all thy business and intercourse of life (Deuteronomy 28:6, and frequently); for, asChrysostom observes, åôïõïâéáååéêáéåtherefore: everywhereand at all times; and that from this time forth even for ever. In connectionwith this the thought is natural, that the life of him who stands under the so universal and unbounded protection of eternal love can suffer no injury.