Reflections on Psalm 121

Introduction

MacArthur’s Quick Reference Guide to the Bible Psalms: Songbook of a Nation

Psalms explores the full range of human experience and emotion. People meet God in the Psalms, and they discover a lot about themselves as well. As it defined the proper spirit and content of worship throughout Scripture, Psalms continues to influence and guide the worship of the church today.

The book of Psalms is one of the most popular books of the Old Testament. For one thing, the psalms are poetry, and the language of poetry has widespread appeal. For another thing, the psalms reflect the wisdom, praise, and prayers of men of God, chief among them being King David. Our personal expressions of sorrow, suffer- ing, despair, confidence, victory, and praise are a distant echo of those so eloquent- ly expressed by the psalmist. What he says is important to us who would like to fol- low in his footsteps of dedication and service.

In other cases, we have been influenced by the recommendation of Ellen G. White that the psalm should be studied by those who live near the end of time.

Seventy-three psalms, scattered throughout the five parts of the book, are said to be "of David." This does not necessarily mean that David wrote all seventy-three, but it does suggest that David was the most frequent author. Because there were other authors in addition to David, we will refer to each author as the "psalmist."

It is widely accepted that the psalms were written over a period of a thousand years from the time of Moses to the period following the Exile. The general theme can be summarized: "Man's extremity is God's opportunity."

The Greek word for "psalms" means "sacred songs sung to musical accompani- ment." The standard Hebrew title means "praises." "The Psalms are poems and are to be enjoyed as such. The form is music (in poetry), and the substance is praise. A Psalm is a poem that is sung as an expression of praise to God." —R. B. Allen, Praise! A Matter of Life and Breath (Nashville: Thomas Nelson, 1980), p. 27.

Among the writers of Psalms, at least seven individuals or groups can be identified: 1) King David wrote at least 75 of the 150 psalms; 2) the sons of Korah are credited with 10; 3) Asaph contributed 12; 4) Solomon, 5) Moses, 6) Heman, and 7) Ethan all wrote at least one psalm each. The writers of 48 psalms are best listed as anonymous.

John MacArthur, The MacArthur Quick Reference Guide to the Bible, Student ed. (Nashville, TN: W Pub. Group, 2001), 86.

BACKGROUND AND SETTING

The Psalms were first compiled during the early days of Israel’s extended worship training in the wilderness. The spontaneous and prepared responses to God that make up many of the Psalms were recorded and reused. Even the intense individual meditations, for example Psalm 23, were incorporated as expressions of universal truths about God.

The Psalms are a product as well as a record of the acts of God in creation and history, particularly the history of Israel. They are the accumulated memories and reflections of a people in relationship with God. The Psalms express and teach proper praise and worship of God.

John MacArthur, The MacArthur Quick Reference Guide to the Bible, Student ed. (Nashville, TN: W Pub. Group, 2001), 86.

KEY WORDS IN PSALMS

Selah: Hebrew selah––3:2; 24:10; 39:11; 47:4; 60:4; 76:3; 88:10; 140:3—derived from the verb salal, “to lift up.” It occurs in thirty-nine psalms and in the “Psalm of Habakkuk” (Habakkuk 3). No one is certain of the exact meaning of this word, that is, what is to be lifted up. Some think that Selah is an emphatic word, marking a point in the psalm for “lifting up” one’s thoughts to God. But most scholars think it is simply some form of musical notation, such as a marker of a musical interlude, a pause, or a change of key.

Hope: Hebrew yachal––31:24; 42:11; 71:14; 119:46, 116; 130:5; 131:3—signifies “to wait with expectation.” Almost half of its occurrences are in the Psalms, and it is especially frequent in 119. Sometimes the idea of hope is expressed with confidence (Job 13:15; Isaiah 51:5), and sometimes hope is clearly in vain (Ezekiel 13:6). The Bible describes Noah as waiting for seven days to send out the dove (Genesis 8:12) and men as waiting to hear the counsel of Job (Job 29:21). But by far the main object of “expectant waiting” or “hope” is God—His word, His judgment, and His mercy (33:18; 119:43; Micah 7:7). That hope is not misplaced, for the One in whom we hope is completely faithful to His promises.

Psalm: Hebrew mizmor—the titles of chapters 3; 9; 32; 54; 72; 84; 100; 101—derived from the verb zamar, “to make music.” The word occurs only in the Psalms, and there it appears in fifty-seven of the psalm headings. It may designate a praise song or possibly a song accompanied by a certain type of instrumental music. In thirty-four psalm titles, mizmor follows the phrase “To the Chief Musician,” perhaps indicating that the psalms were typically songs accompanied by instruments. Frequently the author of the psalm is also identified, such as the sons of Korah (48; 84), Asaph (50; 82), and especially David (23; 29; 51).

Law: Hebrew torah—1:2, 19:7; 37:31; 89:30; 119:1, 55,174—usually translated “law,” the noun torah is derived from the verb yarah, meaning “to teach,” and should be understood as carrying the idea of “instruction.” The term can refer to any set of regulations, such as the instructions of parents (Proverbs 1:8) or of a psalmist (78:1). But usually the word refers to God’s Law. The writer of Psalm 119 expressed great love for God’s Law because it led him to wisdom and righteousness (119:97–176). In the New Testament, Paul also praised God’s Law because it pointed out his sin and made him realize his desperate need for a Savior (Romans 7:7).

Truth: Hebrew ˓emet—15:2; 25:10; 30:9; 43:3; 71:22; 108:4; 146:6—signifies truth that conforms to a standard, either to created reality or to God’s standards. Truth is often associated with mercy, especially God’s mercy (57:3; 117:2; Genesis 24:49). This word is also frequently used in the context of legal language. In secular contexts it is used in speaking of witnesses and judgments (Proverbs 14:25; Zechariah 8:16), while in the religious contexts it is used in reference to the Law and commandments of God (119:142,151). Truth is precious, and its absence was lamented by the prophets (Isaiah 59:14; Jeremiah 9:5; Hosea 4:1). God desires truth in the inward parts of His people (15:2; 51:6); thus it is the basis of a lifestyle that pleases Him (25:5, 10; 26

John MacArthur, The MacArthur Quick Reference Guide to the Bible, Student ed. (Nashville, TN: W Pub. Group, 2001), 88–89.

The Seventh-day Adventist Bible Commentary, Volume 3 Psalm 121

PSALM 121

INTRODUCTION.—Ps. 121 is a beautiful song of trust and confidence in God. It is one of the most cherished of Bible poems in the entire heritage of Hebrew poetry. David composed Ps. 121 in the Wilderness of Paran, immediately after learning of the death of Samuel (PP 664). When David realized that his last influential earthly friend was gone, he turned to the Lord for his sole remaining help. The psalm has been a great blessing to countless thousands who at one time or another have found themselves in circumstances more or less similar to those in which the psalmist finds himself.

Ps. 121 was sung by pilgrims on the way to the yearly festivals at Jerusalem (see PP 538; see also the Introduction to Ps. 120).

1. Unto the hills. Many commentators take these hills to refer to the mountains of Jerusalem. Because of the presence of the sanctuary, Jerusalem was viewed as the dwelling place of God, and in this sense could be considered the source of divine help. Another interpretation makes these hills refer to the mountains of Palestine on whose heights the heathen set up their idolatrous shrines. On their journey to the festival, “as they saw around them the hills where the heathen had been wont to kindle their altar fires, the children of Israel sang: ‘Shall I lift up mine eyes to the hills? Whence should my help come?’” (PP 538).

From whence. Rather, “from whence?” It is not from the hills or the mountains that God’s children receive help, but from God (see Jer. 3:23).

2. From the Lord. The answer to the question in v. 1. God is able to meet any emergency that may arise in the vast universe of His creation.

3. Will not suffer. The Hebrew negative here employed, ’al, used also in the expression “will not slumber,” makes the verse an expression of a wish or a petition: “May he not suffer thy foot to be moved: may he that keepeth thee not slumber.” These words were possibly sung by one band of pilgrims with another band responding in effect, “Nay there is no need for such a prayer, for He that keepeth Israel neither slumbers nor sleeps; Israel’s Watchman will not be caught off guard, like a human sentinel on a city wall.” God’s vigilance is unwearied. The Eternal is never exhausted and is always attentive to the needs of His earthly children.

5. Thy shade. A figure of protection strikingly forceful to one living in a country of glaring light and burning heat.

Right hand. The divine Protector is readily available (see Ps. 16:8).

6. Shall not smite. In the last days, when power will be given to the sun to scorch men with great heat (Rev. 16:8, 9), God’s people will find comfort in this promise (GC 628–630).

7. Evil. Heb. ra‘, designating both moral and physical evil.

8. Thy going out. The Lord continually watches over all the undertakings of His children.

“God keep thee safe from harm and sin,

Thy spirit keep; the Lord watch o’er

Thy going out, thy coming in

From this time, evermore.”

ELLEN G. WHITE COMMENTS

1, 2 PP 538

2–8 PP 664

3 5T 754

3, 4 PK 176

4 DA 65; MB 175; ML 10, 88; RC 70; 7T 17

5–7 GC 629

Direction to Study Several Psalms—

How terrible it is when the acknowledgment of God is not made when it should be made! How sad to humble one's self when it is too late! Why, O why, do not men heed the invitation? The psalmist said, “When thou saidst, Seek ye my face, my heart said unto thee, Thy face, Lord, will I seek” [Psalm 27:8]. The whole of this psalm is excellent, and should be placed in the reading and spelling lessons of the classes. The twenty-eighth, twenty-ninth, and seventy-eighth psalms tell of the rich blessings bestowed by God upon His people, and of their poor returns for all His benefits. The eighty-first psalm explains why Israel was scattered. They forgot God, as the churches in our land are forgetting Him today. Read the eighty-ninth, ninetieth, ninety-first, ninety-second, and ninety-third psalms. My attention has been called to these matters. Shall we not consider the Word of the Lord? These things were written for our admonition, upon whom the ends of the world are come, and should they not be the objects of study in our schools? The Word of God contains instructive lessons, given in reproof, in warning, in encouragement, and in rich promises. Would not such food as this be meat in due season to the youth (Manuscript 96, 1899)?