Holy Bible

I will lift up mine eyes unto the hills. Psalm 121 Guaranteed security J. O. Keen, D. D. I. THE GODLY MAN'S NEED. "Help." Can never outgrow this: dependence the characteristic of the creature: "help" must be had in the conflict or it will end in defeat, in the toil or it will issue in failure, in the pilgrim-march or we faint and fail by the way, etc. II. THE GODLY MAN'S ATTITUDE: Looking for help — "I will lift up my eyes," etc. He waits — he expects — he obtains. The truest vision is soul-vision. Looking up in solicitation, contemplation, expectation. "Up," from the mud and mire of earth, and the sins and sorrows of self. "The hills" — expressive of strength, "the strength of the hills is His": of majesty — of stability, "the everlasting hills": of veneration, "the silence of the hills breathes veneration" (Mrs. Hemans); striking and suitable emblem of Him to whom all might, and majesty, and duration, and reverence belong. III. THE GODLY MAN'S CONFIDENCE: "My help cometh from the Lord," etc. He is assured that He who made the heavens and made the earth would rather let the sky fall and the earth perish from the want of His support, than that he should suffer injury from the withholding of His help. Help alone cometh from God: help does and ever will be vouchsafed, etc. IV. THE GODLY MAN'S SAFETY: "He will not suffer," etc. 1. Safety guaranteed from the highest source: "the Lord is thy Keeper" (ver. 5). His wisdom, power, love, all His attributes a royal battalion — bodyguard around him, unceasingly around him (vers. 3, 4). 2. Safety guaranteed to the whole man, under all circumstances, through all time, from all evil (vers. 7, 8). ( J. O. Keen, D. D. ) The good in time of need Homilist. I. HIS ATTITUDE. 1. God is the only true help of the soul. He alone can raise it from its fallen condition, break its fetters, heal its wounds, energize its faculties, and set it on a course safe and prosperous. 2. To Him the godly soul instinctively looks in trial. The worldly man in trial looks to earthly things for succour and support, to social sympathies, to human friendships, to Church officers, but the good man turns at once to God, feels that from Him alone the necessary help can come. II. HIS PROTECTOR. 1. The universal Creator. 2. A sleepless Guardian. 3. The all-sufficient. III. HIS CONFIDENCE (ver. 7). ( Homilist. ) Looking to the hills A. Maclaren, D. D. We see the exile, wearied with the monotony of the long-stretching, flat plains of Babylonia, summoning up before his mind the distant hills where his home was. We see him wondering how he will be able ever to reach that place where his desires are set; and we see him settling down, in hopeful assurance that his effort is not in vain, since his help comes from the Lord. "I will lift up mine eyes unto the hills;" away out yonder westwards, across the sands, lies the lofty summits of my father. land that draws me to itself. Then comes a turn of thought, most natural to a mind passionately yearning after a great hope, the very greatness of which makes it hard to keep constant. For the second clause must be taken as a question: "I will lift up mine eyes unto the hills. From whence cometh my help?" How am I to get there? And then comes the final turn of thought: "My help cometh from the Lord," etc. I. THE LOOK OF LONGING. "I will lift up mine eyes unto the hills" — a resolution, and a resolution born of intense longing. It comes to be a very sharp question with us professing Christians, whether the horizon of our inward being is limited by, and coterminous with, the horizon of our senses, or whether, far beyond the narrow limits to which these can reach, our spirits' desire stretches boundless. Are, to us, the things unseen the solid things, and the things visible the shadows and the phantoms? We see with the bodily eyes the shadows on the wall, as it were, but we have to turn round and see with the eyes of our minds the light that flings the shadows. "I will lift up my eyes" from the mud-flats where I live to the hills that I cannot see, and, seeing them, I shall be blessed. Further, do we know anything of that longing that the psalmist had? He was perfectly comfortable in Babylon. There was abundance of everything that he wanted for his life. But for all that, fat, wealthy Babylon was not Palestine. So the psalmist longed for the mountains, though the mountains are often bare of green things, amidst the lush vegetation, the wealth of water and the fertile plains. Do we know anything of that longing which makes us "that are in this tabernacle to groan, being burdened"? Unless our Christianity throws us out of harmony and contentment with the present, it is worth very little. And unless we know something of that immortal longing to be nearer to God, and fuller of Christ, and emancipated from sense, and from the burdens and trivialities of life, we have yet to learn what the meaning of "walking not after the flesh but after the Spirit" really, is. Further, do we make any effort like that of this psalmist, who encourages and stimulates himself by that strong "I will lift up my eyes"? You will not do it unless you make a dead lift of effort. II. THE QUESTION OF WEAKNESS. "From whence cometh my help?" The loftier our ideal, the more painful ought to be our conviction of incapacity to reach it. The Christian man's one security is in feeling his peril, and the condition of his strength is his acknowledgment and vivid consciousness always of his weakness. "Blessed is the man that feareth always." "Pride goeth before destruction." Remember the Franco-German war, and how the French Prime Minister said that they were going into it "with a light heart," and how some of the troops went out of Paris in railway carriages labelled "for Berlin"; and when they reached the frontier they were doubled up and crushed in a month. Unless we, when we set ourselves to this warfare, feel the formidableness of the enemy and recognize the weakness of our own arms, there is nothing but defeat for us. III. THE ASSURANCE OF FAITH. The psalmist asks himself: "From whence cometh my help?" and then the better self answers the questioning, timid self: "My help cometh from the Lord," etc. There will be no reception of the Divine help unless there is a sense of the need of the Divine help. God cannot help me before I am brought to despair of any other help. If we conceit ourselves to be strong we are weak; if we know ourselves to be impotent, Omnipotence pours itself into us. We read once that Jesus Christ healed "them that had need of healing." Why does the evangelist not say, without that periphrasis, "healed the sick"? Because he would emphasize, I suppose, amongst other things, the thought that only the sense of need fits for the reception of healing and help. If, then, we desire that God should be "the strength of our hearts, and our portion for ever," the coming of His help must be wooed and won by our sense of our own impotence, and only they who say: "We have no might against this great multitude that cometh against us," will ever hear from Him the blessed assurance: "the Lord will fight for you." "Stand still, and see the salvation of the Lord." ( A. Maclaren, D. D. ) Looking up Robert Tuck, B. A. The text would be better rendered, "Shall I lift up mine eyes unto the hills? Whence should my help come? It cometh from Jehovah, who is high up above the hills; even from the Maker of heaven and earth." Palestine is a mountain-land; and such a country exercises a strange fascination over its inhabitants. What a holy power the great mountains have over us all! They seem to be so near to God, so full of God, that they bring us near to Him, and they fill us full of Him. They make us "look up." And that is precisely what we all need to have done for us. I. WORLD-DRAWN, WE LOOK DOWN, AND SO ARE WEAK. We are in the world; in a thousand subtle ways we are kin with the world, we are subject to its influences, caught by its whirl of excitement, absorbed by its pressing claims, and easily we may become of the world as well as in it. But everything the world presents to us is below us, beneath us; and it so keeps us looking down, that at last the habit of down-looking grows upon us. How powerfully we are all drawn by world-interests! The influence of the world begets a downward look, a sort of set of the eyes and heart downwards. What do we see when we thus fix our gaze? Nothing elevating, inspiring, ennobling, much of self, of man, and of things. Much of conflict, and struggle, and loss, and pain, and change, and dissatisfaction. Much of man, and his things, that perish with the using. Much of man, and the fashion of this world that passeth away. Human grandeur, which, seen from above, is all of tinsel. Human successes, that are touched by the chill hand of death, and fade sooner than the summer cloud. What do we see when we look down? The hurry and bustle of thousands who, along with us, are hasting to be rich. The physicians, driving to homes that are full of pain, and grief, and fear. The mourners going about the streets. And the shadow of God's curse on sin resting darkly everywhere. It is this downward, earthward looking that makes us so weak: so weak as those who, being made in the image of God, ought to be strong in the strength of God. II. GOD-DRAWN, WE LOOK UP, AND SO GROW STRONG. God is ever calling. If we would stop and hush awhile, we might hear the voice of God in our souls, ever saying, "Look up! Look up!" Observe the gracious mission God has entrusted to the mountains. 1. Looking up, we find nothing of man's, it is all of God up above. 2. Looking up, we feel how pure God's snow is. 3. Looking up, we find God's clouds are glorified. 4. Looking up, we may hear the voices of the hills saying, "The mists and the storms are all outside us; they are not us. We abide firm through all the changes. The mists pass swiftly about us, and pass away. The storms wildly rage about us, but the winds die down, the rains stream off, the thunder-voice is quieted, and we come forth again, only cleansed and purified." It is a message from God for us troubled, sorrow-stricken, storm-tossed men and women. 5. And the hills seem also to say, "Up above is more sunshine than storm. Down below, man's smoke lies heavy over the towns, and God's clouds seem dark; but it is almost always sunshine up here." These are the messages that seem to come from the hills. "Look up! Look up morel" ( Robert Tuck, B. A. ) Excelsior! C. A. Fowler, M. A. I. WHO IS IT THAT ASCENDS? — The Christian ascends. II. WHITHER? Heavenwards: to the everlasting hills. III. FROM WHENCE? From this vale of tears. IV. BY WHAT STEPS? By faith and repentance. ( C. A. Fowler, M. A. ) The mountaineer's psalm W. G. Horder. I imagine the psalmist had either dwelt under the mountains, or had climbed some of their steep sides. Palestine, it is true, was not a mountainous country, like Switzerland; but still, it had its mountains, notably Hermon, which is over 9,000 feet above sea-level, and usually covered with a cap of snow. In a small way the psalmist might have been, probably was, a mountaineer, and so knew the unique feelings which come to one in lofty places. The special point I want to enforce is this — that what the mountains are to the lower, that God is to the higher life of man. I. INVIGORATION COMES FROM THE MOUNTAINS. Every one is conscious of this. In the valleys there is beat and the languor it produces. On the mountains there may be heat from the sunlight, but there is the tonic which comes from glacier or snow-field. In the valley the air is heavy and depressing. On the mountains the air is light and exhilarating. And so exertion which is impossible down below, is possible and easy higher up. And what the mountains are to the body God is to the soul. He is the true invigorator. In Him is our help found. Like the body, the soul needs invigoration, and that invigoration is found only in God. Immunity from evil comes only from an invigorated spiritual nature — and such a nature comes only from the sense of God. II. THERE COME FROM THE MOUNTAINS WIDE OUTLOOKS. Down in the valleys the outlooks are narrow. You can see the valley sides, and it may be you can catch the sight of some solitary peak shining with snow, but all is limited. You cannot look into the valleys near, or see the peaks that lie beyond. But move upward to the hills which frame in the valley, or, better still, climb some lofty peak, and the whole land lies before you — peak after peak, valley after valley, till you are almost overpowered with the sight. And it is so when we lift our eyes to God. With Him in our heart we get wide outlooks. Look at the world from the standpoint of God. Lord Salisbury once advised people who were talking ignorantly about foreign affairs, and who knew little of the geography of the world, to turn to large maps. I venture to bid those depressed at heart to take wider outlooks — to come up out of the valley where the little drama of the present is being enacted, and remember that there is still One "who sitteth upon the circle of the earth," and who will guide the world, in spite of its aberrations, into the way of righteousness and peace. III. THE MOUNTAINS MAY REMIND US OF THE LOWLINESS OF MAN AND THE GREATNESS OF GOD. Down in the cities of the world man seems the great factor. He is in evidence everywhere. His works face us at every turn. But up among the mountains man and his work fade from view, and God and His work alone are in evidence. God is nearer to us in flower and tree, valley and mountain, than in any buildings made with hands. And the voices which have gone deepest into the hearts of this generation are not the voices of men who dwelt amid the crowded haunts of men, but of those who in the quietness of the country heard the voice of God. Wordsworth amid the dales of Cumberland; Tennyson amid the heather-clad slopes of Surrey, or by the sea at Farringford; and, before and beyond all these, the Christ Himself, who said to His disciples, "Come ye yourselves apart into a desert place, and rest awhile." ( W. G. Horder. ) Looking up and lilting up W. Pulsford, D. D. Hills have a fascination for those brought up among them. How Israel in Babylon sighed for their much-loved hills! How the Swiss away from their own country pine for the mountains of their native land! Jesus loved the hills. His chosen walks were among them. The hills were His sanctuary for prayer, His temple for worship; from the hills of Capernaum He preached; the crest of Tabor was the scene of His transfiguration; on the hill of Calvary He was crucified; from Olivet He ascended. There is an affinity between souls and hills. Especially for those who have become acquainted with their own solemn depths and sublime heights. The outward world tends to awaken the sympathy of the thoughtful for the true order which has been lost. It pictures to him both sides of his nature — his real and his ideal life, the life he lives, and the life of which he dreams, and for which he prays. The hills represent heights that he ought to attain — the deep places, depths of degradation into which he has fallen. Though imprisoned by a sinful darkness, and fettered by a chain of evil habits, the hills will not allow him wholly to forget his lost heights of freedom, peace, and blessedness, to which, now and again, he fain would, but feels he cannot return. The way of ascent is difficult. There is a broad and easy way, but it leads to deeper depths and heavier bonds. But ha the deepest depths, and under the heaviest burdens, he ever and again remembers the heights, though the corresponding life may, long since, have been transferred to his dreams. There are no heights like those to which the soul rises ha the exercise of faith — heights incredible to the senses. By faith, we finite creatures, with a sense-experience only of the finite, nevertheless apprehend the infinite; by faith, we creatures of "flesh and blood," shut in by the material, discover our only true home to be in the spiritual; by faith, we mortals, in a world of mortality, anticipate immortality; by faith, we poor slaves of a manifold bondage look for perfect liberty; by faith, we, the offspring of earthly parentage, claim God for our Father, and Heaven for our home. These are some of the heights of which the hills are representative, and to which they point, hills of hope, and help for our original and eternal nature. From "the hill of the Lord" we receive help for the valley. If we look up we shall receive light for our way, and be led in a plain path. The hill of the Lord is to the pilgrim who looks up what the compass is to the mariner who finds his course by it through the troubled waters of the pathless sea. For those who look to Him, the Lord opens up "a way in the desert," a path through the woods, and turns the sea into dry land. "In the presence of their enemies He prepares them a table" and causes them to "lie down in peace," and goes before them in the way — a guardian, guiding Presence — "a pillar of cloud by day and a pillar of fire by night." In this short psalm the writer is so full of the protection and help of Jehovah that he cannot find terms enough in which to express the rich fulness of his icy and confidence, Fifteen times in eight verses he assures Israel of the "help, keeping," and "preservation" of God — at all times; under all circumstances; for every one, with respect to his whole nature and history; for time and eternity. Oh, what hills of hope and help there are for the upward use of our eyes, altitudes of our own nature as seen in Jesus, which, like Alpine summits, far above every storm-swept height, look down in the mute eloquence and sublime repose of their eternal state invitingly on all below! The men who permanently bless the world are men who look up, and receive that which, travelling down "the starry road of the Infinite's abode," fills their eyes with reverence and a grand hope, and inspires their souls with a divine disdain of earthly goods and worldly honours, as being unworthy of man's "chief end." This habit of looking up will teach us to understand the use of trouble in the valley. Let us learn to regard all that troubles and disturbs us in our health, our home, our circumstances as the means by which God calls upon us to look up, — to disengage ourselves from earthly entanglements, — to prepare to ascend. By the trouble to which we are born, He seeks to wean us from the love of earth, that He may woo us to the love of heavenly things and the spiritual life of our eternal home. ( W. Pulsford, D. D. ) Lift up the eyes of the soul E. J. Robinson. This verse would be a suitable inscription for a church entrance. It is a scripture to be repeated when walking to the temple. If ever the eyes are strained towards heaven, it is by rose who go to the sanctuary, or long to do so. Yet it is possible to join the assembly of God's saints, and not lift up our eyes to the hills. Some who make excursions seem to see all the meaning of their journey in what they take with them, others go chiefly to refresh themselves in the contemplation of God's flowers and trees, rocks and rivers, valleys and hills. Of travellers climbing together to a mountain summit, there are those who, on reaching it, as if they had done all, lie down till the moment for returning; while their wiser companions, as if there were something for which they had been at the trouble of ascending, stand on the top, and look forth earnestly. They admire the prospect, and mark the direction of a more lofty mountain which they intend to gain, and how the road lies by which they will have to travel thither. Our feet are to visit the hill of the earthly Zion, that our hearts may get a better view of the mountain of the Lord's house in the heavenly country. The object in attending the services of the sanctuary is to "hear of heaven and learn the way." ( E. J. Robinson. ) Hills John Mitchell. Hills make us look up. It is well they do so, for all that is necessary for our life here comes from above. An artist whose eyes have been much accustomed to look up, has painted some very beautiful pictures of sunset skies, which astonish many people who visit the Kensington Museum in London. They have never seen such gorgeous sunsets, and for the good reason that they have not looked for them. We lose much by fixing our eyes upon the things beneath and seldom looking up. A king once asked a duke if he had seen an eclipse of the sun on the previous day. "No, sir," replied the nobleman, "I have so much business on earth that I have no time to look up." By looking up the wise men of the East were led to the Saviour, who then lay an infant in Bethlehem's manger. By looking up many a downcast heart has rejoiced to see the morning's sun rise, which seemed to speak to them of brighter days yet to come. But there is another kind of looking up that is necessary to give joy and true satisfaction to the soul. The high hills, the lovely skies, and the glowing sunsets should lead us to look higher up still — even to the Lord who made the heavens and the earth. This looking consists of real faith in God and in His promises. It is the soul looking beyond itself and all that is earthly to the Rock that is higher than we are. "Looking unto Jesus" is the secret of all true joy in the Christian life. It is as we look up with the eye of faith that the beauty of the Saviour is reflected upon us, and we are made like Him. But the hills have a few more lessons for us. 1. They give us a taste for what is beautiful. Some of the prettiest scenery in the world is amongst the hills. It is there we find "flowery glens and mossy dells, where happy birds in song agree." It is there we behold the delightful waterfalls and other beauties of nature. We have read of a traveller who went to America to see the Falls of Niagara, and who, after a long, weary journey, was within a few miles of them, and inquired of a man if the rumbling noise he heard was that of the Falls. The man replied that perhaps it was, but he had never been there, although all his life he had lived so near them. But it is not always that people have the time and the means for travelling, and so they are to be excused. There is, however, no excuse for people being ignorant of the beauties of the Kingdom of God. The Holy Spirit opens the eyes of all who come to Christ to see spiritual sights which gladden the heart and prepare the soul for heaven. Travellers tell us of beauty in other lands far surpassing anything we have ever seen here. And there is also a heavenly land which is so fair that its glory can never be told us, as we have no language to express it or mind to conceive it. 2. The hills are very valuable to us. Their lofty summits cause the moisture of the air to descend rain or snow to refresh and make the earth fruitful. Then they give motion to the water, and thus keep it from growing stagnant or impure. Otherwise the water would have disease and death in it. Our souls, too, require heavenly rains to descend to refresh them, and to make them bear the fruits of the Spirit. We need the pure river of the water of life to flow through our souls to keep them in the love of God. 3. Hills praise God. They are commanded to do so in Scripture. One way by which they praise God is by producing holy desires in the hearts of men. They often cause people to think of the greatness and the glory of God. And they daily witness to His power and wisdom. We also are commanded to praise God, and we can do it consciously, which the hills are unable to do. We ought to praise God by the adoration of our hearts, the fruit of our lips, and the devotion of our lives. 4. The hills and the love of God are contrasted ( Isaiah 54:10 ). How blessed it is to know that when the hills shall have passed away there is something that shall abide! Yes; the love of Jesus shall remain, and we shall dwell in the enjoyment of His glorious presence. His love was manifested upon a hill, which of all hills should never be forgotten — the hill at Calvary. This hill speaks of the amazing love of God in giving up His only Son to die for us, and of the matchless love of Christ in bearing our sins in His own body on the tree. ( John Mitchell. ) The far-away look In one of Dr. Miller's helpful anecdotes we are told of a Christian woman, a busy editorial worker, whose eyes began to trouble her, until she was obliged to go to an oculist to see what was the matter with them. She told him she thought she needed a new pair of glasses. The oculist told her that what she needed was not new glasses, but rest for the eyes. That, she told him, was impossible. Her work compelled her to sit all day bending over a desk, reading and writing. The wise oculist asked her where she lived, and found it was in full sight of the Blue Ridge Mountains and the Alleghanies. "Go home," he said, "and do your work as usual, but every hour or so leave your desk, and go and stand on your porch and look at the mountains. The far-away look will rest your eyes after the long strain of reading manuscripts and proof-sheets." That is what Sabbaths are for — the far-away looks. We all need them — an hour or two on Sunday, if no more. Then — and here is the lesson for many a busy housemother who must prepare meals even on Sunday for her hungry children, who must often nurse the sick ones or stay at home with the little ones — if anything calls one away from the rest of soul and body, remember the words of the Lord Jesus, how He said that God wants mercy (kindness, goodness, helpfulness) even more than sacrifice. From whence cometh my help. The help of the hills C. L. Thompson, D. D. Let me speak of the helpfulness of the mountains as a sign, not a measure, but an imperfect sign of the helpfulness of God. The most sheltered spots of earth are mountain guarded. When we rejoice in the valley, let us remember only the mountain made it possible. Is it protected from devastating storms such as involve the plains in their fury? It is because the mountain has guarded it. It has broken the hurricane's wing and the cyclone's wheel. Is it alive with meadow streams that sing their gladsome song to the green grasses that bend over to listen? It is because the mountains sent the streamlets flashing down, pure as crystal and full of tonic for every living thing in the valley. Has there been an abundance of rain? The mountain nurtured the storm full of menace, but so full of blessing that when it saw the fields suffering for its baptism, it opened its veins of life with the lightning's lance, and became balm and benison to the blighted fields. Not only so, but the mountains give their fresh wealth to supply new soil to the valley. The storms that scar their old sides are ploughing up fresh soil for the cornfields and the valley. And the streams are the carriers that, plunging gaily from steep to steep, carry it down. The Alleghanies help to make the Ohio Valley. The Rockies enrich the Missouri, the mountains of Central Africa make the exhaustless granary of the Nile delta. Oh! the help there is in the stern hills Oh! the blessing God is to this low world! How He comes to shield from storms. How He sends upon us the living streams of His truth. Yes, how He bends Himself to be the nourishment and strength of His people! Consider the influence of the hills on the civilization of the world. They have been the nurseries of heroism, of physical and moral strength. The early Turanians, who displaced the stagnant barbarism of Asia with a rude vigour, descended for their work from the mountain ranges of Siberia. The Modes and Persians, who came down like messengers of Divine judgment on the effeminate luxury and showy splendour of Babylon, came from the hill country. The Spartans who filled the Thermopylae Pass were mountain men. The Waldenses, who held their own for liberty, held it in poverty and pain among the pinnacles of Piedmont — held it against all the cultured and disciplined power of the cities on the plains. Their natures were as rugged as the grey Alps around them. It is a grand preparation for heroism to be obliged to fight life's battle under the stern conditions of the mountains. They do not smile on easy living. They are severe masters, but they enforce the lesson. He who has overcome the mountains has overcome many other things at the same time. But I do not believe that the chief value of mountains as promoters of heroism is of a physical sort. At last heroism has a moral base. Mountains make tough animals. They are the habitation of daring wild beasts, but they also work on those moral qualities which make great patriots. They affect men's thoughts. They appeal to a man's reverence. They overawe him with power. They work on his conscience. To face Mont Blanc is itself a sort of judgment day. It says "God." There is absolutely no support for tired human spirits but in the idea of God, and that which that idea implies. To the mountain of Sinai you must look for the quickening of conscience; to the mountain of Calvary for salvation from sin. As the mountains lift themselves above the world in a "stillness of perpetual benediction," so God rises to our faith and hope above these storm-driven plains of time. His Fatherhood overhangs us like a perpetual benediction. He helps us with a help that is quite sufficient, and that sustains us amid all circumstances; yea, with a help that makes us indifferent to circumstance. To men accustomed only to the light of reason and calculation it is difficult to present the spiritual help of the Lord. It cannot be explained. But it is the one profound fact that makes the difference between the submissive and meek-brewed; yea, the rejoicing saint and the complaining and rebellious sinner. I have often asked friends, "What is the source of the contented lives the Swiss peasants live amid their secluding mountains?" Contented and peaceful they undeniably are, and that, too, in poverty and toil from beginning to end. It seems as if the genii of the mountains from unseen sources beyond the storms brought unfailing peace and comfort as the streams that spring from the snows water their flocks and their pastures. The reservoir never fails. Now, God's sustaining grace is like those streams of Alpine blessing. You cannot quite trace; you certainly cannot explain it. The child of God who perhaps has nothing but poverty and pain, misery and misfortune, as the world reckons, somehow holds a boundless peace, and the martyr who smiles in his agonies is not a more conspicuous example of this strange unseen help of God than is the quiet patient soul who, in ordinary ways of uneventful living, holds a steadfast faith and a happy hope in God. ( C. L. Thompson, D. D. ) Help needed and provided H. Melvill, B. D. It, was "help" and only "help," which he looked for from his God; and help is not that which dispenses with exertion on our part, but rather that which supposes such exertion. Helping a man is not the doing everything for him, and leaving him nothing to do for himself; but rather the assisting him in his efforts, — making those efforts effectual, when perhaps without aid they would be insufficient and frustrated. It is help, and nothing more than help, which is promised throughout the Scriptures. "Help us, O God of our salvation," is the burden of the supplications of David; and St. Paul, when he would found an argument for boldness in approaching the mercy-seat, on the fact of our having "an High Priest who can be touched with the feeling of our infirmities," does not apply it to the expecting more than mercy and help — "That we may obtain mercy and find grace to help in time of need." There cannot be a more dangerous delusion than the supposing that the operations of Divine grace are such as to supersede the necessity for exertion, or such (so to speak) as will make us religious in spite of ourselves. The Spirit will not force us to pray; but if we yield to His impulse, and endeavour to pray, He will "Help our infirmities," and enable us to pray effectually. He will not make it impossible for us to be overcome of temptation; but if we strive against it, He will so come to our assistance as to ensure us the victory. He will not bring to maturity the virtues implanted by Himself without requiring from us any of the processes of moral husbandry; whilst the showers and the sunshine are altogether His, the labour and the tillage must be ours. ( H. Melvill, B. D. ) My help cometh from the Lord, which made heaven and earth. Psalm 121:2 Turning creation to account H. Melvill, B. D. This, indeed, is turning creation to account. It is

Benson Commentary Psalm 121:1 A Song of degrees. I will lift up mine eyes unto the hills, from whence cometh my help. Psalm 121:1-2 . I will lift up mine eyes unto the hills — To Zion and Moriah, called the holy mountains, Psalm 87:1 , the hills on which the tabernacle or temple stood, where were the ark of the covenant, the oracle, and the altars. I will have an eye to the special presence of God in his church, and with his people, and from thence I will expect help. My help cometh from the Lord — From God alone, and therefore to him alone will I turn mine eyes; which made heaven and earth — And therefore how great soever my straits and difficulties may be, he has power sufficient for my succour and relief. Psalm 121:2 My help cometh from the LORD, which made heaven and earth. Psalm 121:3 He will not suffer thy foot to be moved: he that keepeth thee will not slumber. Psalm 121:3-8 . He will not suffer thy foot to be moved — To wit, so as to fall into mischief. He speaks, as it were, from God to himself, but, withal, to the encouragement of all good men. He that keepeth thee will not slumber — Will not overlook nor neglect any thing which is necessary for thy preservation. The Lord is thy shade upon thy right hand — Both to refresh thee, and keep thee from the burning heat of the sun. In those countries where the heat of the sun was intolerable, shady places were esteemed not only very refreshing, but likewise salutary, and necessary to the preservation of health and life. When, therefore, the psalmist styles God his shade, he means that he protected him from danger, and refreshed him with comforts. The sun shall not smite thee by day — With excessive heat; nor the moon by night — With that cold and damp which come into the air by it. Intemperate heats and colds are the springs of many diseases. And, “as the heat of the sun by day, so the copious dews, which fall most abundantly in the moonshine, were very pernicious in those countries.” The sense is, He shall protect thee from all evils, both day and night. The Lord shall preserve thy going out and coming in — Shall guard and assist thee in all thy expeditions, journeys, and affairs, both at home and abroad; from this time forth, and even for evermore — He will be thy guide even unto death, and then bring thee to his heavenly kingdom. God will protect his church and his saints always, even to the end of the world; the Spirit, which is their preserver and comforter, shall abide with them for ever. Psalm 121:4 Behold, he that keepeth Israel shall neither slumber nor sleep. Psalm 121:5 The LORD is thy keeper: the LORD is thy shade upon thy right hand. Psalm 121:6 The sun shall not smite thee by day, nor the moon by night. Psalm 121:7 The LORD shall preserve thee from all evil: he shall preserve thy soul. Psalm 121:8 The LORD shall preserve thy going out and thy coming in from this time forth, and even for evermore. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Psalm 121:1 A Song of degrees. I will lift up mine eyes unto the hills, from whence cometh my help. Psalm 121:1-8 How many timid, anxious hearts has this sweet outpouring of quiet trust braced and lifted to its own serene height of conscious safety! This psalmist is so absorbed in the thought of his Keeper that he barely names his dangers. With happy assurance of protection, he says over and over again the one word which is his amulet against foes and fears. Six times in these few verses does the thought recur that Jehovah is the Keeper of Israel or of the single soul. The quietness that comes of confidence is the singer’s strength. Whether he is an exile, looking across the plains of Mesopotamia towards the blue hills. which the eye cannot discern, or a pilgrim catching the first sight of the mountain on which Jehovah sits enshrined, is a question which cannot be decisively answered; but the power and beauty of this little breathing of peaceful trust are but slightly affected by any hypothesis as to the singer’s circumstances. Psalm 121:1 and Psalm 121:2 stand apart from the remainder, in so far as in them the psalmist speaks in the first person, while in the rest of the psalm he is spoken to in the second. But this does not necessarily involve the supposition of an antiphonal song. The two first verses may have been sung by a single voice, and the assurances of the following ones by a chorus or second singer. But it is quite as likely that, as in other psalms, the singer is in Psalm 121:3-8 himself the speaker of the assurances which confirm his own faith. His first words describe the earnest look of longing. He will lift his eyes from all the coil of troubles and perils to the heights. Sursum corda expresses the true ascent which these psalms enjoin and exemplify. If the supposition that the psalmist is an exile on the monotonous levels of Babylon is correct, one feels the pathetic beauty of his wistful gaze across the dreary flats towards the point where he knows that the hills of his fatherland rise. To look beyond the low levels where we dwell, to the unseen heights where we have our home, is the condition of all noble living amid these lower ranges of engagement with the visible and transient. "Whence comes my help?" is a question which may be only put in order to make the assured answer more emphatic, but may also be an expression of momentary despondency, as the thought of the distance between the gazer and the mountains chills his aspirations. "It is easy to look, but hard to journey thither, How shall I reach that goal? I am weak; the way is long and beset with foes." The loftier the ideal, the more needful, if it is ever to be reached, that our consciousness of its height and of our own feebleness should drive us to recognise our need of help in order to attain it. Whoever has thus high longings sobered by lowly estimates of self is ready to receive the assurance of Divine aid. That sense of impotence is the precursor of faith. We must distrust ourselves, if we are ever to confide in God. To know: that we need His aid is a condition of obtaining it. Bewildered despondency asks, "Whence comes my help?" and scans the low levels in vain. The eye that is lifted to the hills is sure to see Him coming to succour; for that question on the lips of one whose looks are directed thither is a prayer, rather than a question; and the assistance he needs sets out towards him from the throne, like a sunbeam from the sun, as soon as he looks up to the light. The particle of negation in Psalm 121:3 is not that used in Psalm 121:4 , but that which is employed in commands or wishes. The progress from subjective desire in Psalm 121:3 , to objective certainty of Divine help as expressed in Psalm 121:4 and the remainder of the psalm, is best exhibited if the verbs in the former verse are translated as expressions of wish "May He not," etc . Whether the speaker is taken to be the psalmist or another makes little difference to the force of Psalm 121:3 which lays hold in supplication of the truth just uttered in Psalm 121:2 , and thereby gains a more assured certainty that it is true, as the following verses go on to declare. It is no drop to a lower mood to pass from assertion of God’s help to prayer for it. Rather it is the natural progress of faith. Both clauses of Psalm 121:2 become specially significant if this is a song for pilgrims. Their daily march and their nightly encampment will then be placed under the care of Jehovah, who will hold up their feet unwearied on the road and watch unslumbering over their repose. But such a reference is not necessary. The language is quite general. It covers the whole ground of toil and rest, and prays for strength for the one and quiet security in the other. The remainder of the psalm expands the one thought of Jehovah the Keeper, with sweet reiteration, and yet comprehensive variation. First, the thought of the last clause of the preceding verse is caught up again. Jehovah is the keeper of the community, over which He watches with unslumbering care. He keeps Israel so long as Israel keeps His law; for the word so frequently used here is the same as is continually employed for observance of the commandments. He had seemed to slumber while Israel was in exile, and had been prayed to awake, in many a cry from the captives. Now they have learned that He never slumbers: His power is unwearied, and needs no recuperation; His watchfulness is never at fault. But universal as is His care it does not overlook the single defenceless suppliant. He is "thy Keeper," and will stand at thy right hand, where helpers stand, to shield thee from all dangers. Men lose sight of the individual in the multitude, and the wider their benevolence or beneficence, the less it takes account of units; but God loves all because He loves each, and the aggregate is kept because each member of it is. The light which floods the universe gently illumines every eye. The two conceptions of defence and impartation of power are smelted together in the pregnant phrase of Psalm 121:5 b, " thy shade at thy right hand." The notion of shelter from evils predominates in the remainder of the psalm. It is applied in Psalm 121:6 to possible perils from physical causes: the fierce sunlight beat down on the pilgrim band, and the moon was believed, and apparently with correctness, to shed malignant influences on sleepers. The same antithesis of day and night, work and rest, which is found in Psalm 121:3 appears again here. The promise is widened out in Psalm 121:7 so as to be all-inclusive. "All evil" will be averted from him who has Jehovah for his keeper; therefore, if any so called Evil comes, he may be sure that it is Good with a veil on. We should apply the assurances of the psalm to the interpretation of life, as well as take them for the antidote of fearful anticipations. Equally comprehensive is the designation of that which is to be kept. It is "thy soul," the life or personal being. Whatever may be shorn away by the sharp shears of loss, that will be safe; and if it is, nothing else matters very much. The individual soul is of large account in God’s sight: He keeps it as a deposit entrusted to Him by faith. Much may go; but His hand closes round us when we commit ourselves into it, and none is able to pluck us thence. In the final verse, the psalmist recurs to his favourite antithesis of external toil and repose in the home, the two halves of the pilgrim life for every man; and while thus, in the first clause of the verse, he includes all varieties of circumstance, in the second he looks on into a future of which he does not see the bounds, and triumphs over all possible foes that may lurk in its dim recesses, in the assurance that, however far it may extend, and whatever strange conditions it may hide, the Keeper will be there, and all will be well. Whether or not he looked to the last "going out," our exodus from earth, { Luke 9:31 ; 2 Peter 1:15 } or to that abundant entrance { 2 Peter 1:11 } into the true home which crowns the pilgrimage here; we cannot but read into his indefinite words their largest meaning, and rejoice that we have One who "is able to keep that which we have committed to Him against that day." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.