What does the psalmist mean when he says, "I lift my eyes to the hills" (Psalm 121:1)?

But the next psalm shows itself to be indeed "a song of ascents." Although not the full blessing,which the psalm following is to bring, yet the soul has found its help and its Preserver, — found it where alone help is, in the living God.

The first part of the first verse is not, as some would make it, a question. For an Israelite the presence of God naturally connects itself with Zion; the place of His rest, but where as yet He is not found. The psalmist looks there, but as yet only questioningly. But not questionable, nevertheless, is the source of his help: it is found in Him whose is not merely Zion; but heaven and earth. His refuge is in His unslumbering care, keeping the feet of him who is still a pilgrim. He is Israel's Keeper: so faith, even from afar off, claims Him; — Jehovah, the faithful covenant-keeping God. The Pillar of Cloud by day again appears in the shade upon the right hand which forbids the scorching sun of the desert to smite the people of God, or the moon by night: (for the moon can affect both eyes and brain). But this is only an illustration of wider and perfect protection: Jehovah shall keep thee from all evil: He shall keep thy soul."

"I will lift up mine eyes to the mountains: from whence shall my help come?" (R.V.)

The God-fearing man finds himself faced with trials and difficulties, but realises that in himself he has no power to meet the circumstances. He needs "help." The greatest source of weakness in the presence of trial is often the self-confidence that leads us to think we can meet the trial in our own strength, or by or own wisdom. We have to learn, and it may be like Peter of old, through bitter experience, that, in the presence of trial and temptation, we have no strength in ourselves. At every step we need a helper to support us in the trial, and carry us through the trial.

Realising his need of help, the question immediately arises in the soul of the Psalmist, "From whence shall my help come?" He is surrounded by mountains that look strong, imposing, and immovable, even as there are those in the world that apparently are firmly established in power, and unassailable by an enemy. But can we trust in any fellow creature? The prophet Jeremiah tells us, "Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel" (Jer. 3:23). Realising his need of help, and that the help of man is in vain, the godly man turns from the creature to the Creator, and very blessedly he says,

"My help comes from the LORD, which made heaven and earth."

In view of such distress, the psalmist apparently looked first to the hills, the high elevations where Zion is situated, the place of Israel's blessing. But he asks, "From whence comes my help?" (v. 1). However, the hills will not answer this question, and he firmly declares, "My help comes from the Lord, who made heaven and earth." Thus, if one highly regards the hills, he must remember that God made the hills, and all heaven and earth.

The opening stanza of the Psalmist is "I will lift up mine eyes to the hills, from whence comes my help." To the singer of Israel the holy hill of Zion was the dwelling-place of Jehovah and the source of his deliverance. — Ps. 3:4; Ps. 14:7. There was the same unseen, unslumbering, vigilant Presence that enfolded the feeble exiles in His everlasting wings whether they were in Mesopotamia or in Africa.

(vv. 1-2) The godly man would fain escape from the land of his captivity; but mountains block his way. Looking at the difficulties, the cry is forced from him, “Whence shall my help come?” (JND). Immediately his faith replies, “My help comes from the Lord, who made the heavens and the earth.” The Maker of the mountains can lead him across the mountains.

The beauty of the connection will be more fully seen if a slight rectification is made in the rendering of the first verse. Many read as follows: "I will lift up my eyes to the hills: from whence shall my help come?" And then the second verse is taken as the answer to this question.* Adopting this change, it will be perceived that faith is in activity; for no sooner does the soul cry in its sorrow, "From whence shall my help come?" than the answer springs forth, "My help cometh from the Lord," etc. This part illustrates a principle found everywhere in the Scriptures. If God works for the succour and deliverance of His people, He acts in connection with, and in response to, their faith. For example, when Peter writes of the inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for believers, he adds, "Who are kept by the power of God through faith unto salvation ready to be revealed in the last time." (1 Peter 1:4-5.) Truly, faith itself is produced and sustained in the soul by divine power, but none the less is it the living link between the soul and God, and that which secures His intervention, brings Him in, for our aid and deliverance. (See Mark 9:23; Hebrews 11, etc.)

In Psalm 121 Jehovah is assuredly declared to be his protection. He who never slumbers nor sleeps — He will not suffer his foot to be moved. The general intention is plain. I am not quite sure what is the force of verse 1, unless to identify Jehovah, the Creator of heaven and earth, with the hill of Zion, and the city of the great King. However this may be, Jehovah (as the great security) is the subject of the psalm. This is very distinct, and His name reiterated for the purpose. He is referred to in the double character, Creator of heaven and earth, and the Keeper of Israel, especially of the godly: Jehovah would preserve him in all circumstances and for ever.

This verse is quite as probably, I should think, an enquiry - at any rate verse 2 is the direct assertion "My help is from Jehovah," in the character of most High God; compare Psalm 91.

Psalm 121. Where should the soul look? To the hills? Compare Jer. 3:23. Help was to be found in the Lord. I suppose it is: shall I look to the hills? My help is in Jehovah, and Jehovah would surely keep me. He slumbers not, nor sleeps. The point is, Direct me away from all false and vain hopes, and set forth the one true object and resource, surely to be reckoned upon, and reckoned upon to keep all evil away. Only we must note now that the literal application of this is not now just. Christ has been reckoned among transgressors; and we have to go on not looking for absolute deliverance: yet we are to be assured that the hairs of our head are numbered. God withdraws not His eyes from the righteous now; but we do not look in result to be kept for earth, as the Jew rightly will in the path of faithfulness. Yet our Father does watch over us with unceasing vigilance. We may be at peace under the shadow of His wings. Our instruction is, in the midst of every evil, to look only to the Lord.

Psalms 120 — 129. "Lying lips and a deceitful tongue" are the troubles afflicting the righteous in the land. To rid himself from these is beyond his power. He knows what such an one deserves and will get: "sharp arrows of a mighty one with coals of broom" (Psalm 120:4), i.e., an abiding fiery judgment; for the ashes of the juniper or broom (as rethem should be translated) are said to retain heat for a great length of time. "Woe is me," is his sad complaint, "that I sojourn in Mesech, and dwell in the tents of Kedar!" (Ver. 5.) Long has he dwelt with those who hate peace. To him, a man of peace, that must have been a trial; but he adds what aggravated it, "when I speak, they are for war." (Ver. 7.) Such is his condition, in which he is helpless to deliver or defend himself. Silence before men, and waiting upon God, is the position he must assume. He remits his cause to Him, and as ever: when the righteous does that, good results. "I will lift up mine eyes unto the hills, from whence shall come my help." (Psalm 121:1.) Isaiah has sung of the messengers on the mountains bringing good tidings, publishing peace. (Isa. 52:7.) Zechariah has prophesied of the presence of the Lord on Mount Olivet. (Zech. 14:4.) The godly turns his eye to the quarter from whence aid will come, as the besieged strain their eyes for the first glimpse of the delivering force; and knowing for whom he looks, openly declares, "My help comes from the Lord, which made heaven and earth." (Ver. 2.) Jehovah the Creator is the God of his salvation. Could he count on such assistance as this? His very position spoke of national failure, and God's judgment of the people in consequence. Had Israel been faithful, no enemy would have lorded it over them in their land; the head and not the tail they would have always been. (Deut. 28:7-13.) God would assure him of His help: so another speaker is introduced at verse 3. The suffering one had said, "I will lift up mine eyes to the hills;" the speaker in verse 3 addresses him, "He will not suffer thy foot to be moved:" a welcome assurance to the afflicted. Powerful were his foes, wary they might be: so he has here the promise of sure protection from the vigilant Preserver of Israel: "He that keepeth thee will not slumber." No more captivity, no more sorrows from the guardians of Israel slumbering instead of watching. (Isaiah 56:10.) The appointed time for the fulness of national deliverance draws nigh: "Behold, he that keepeth Israel shall neither slumber nor sleep." Activity had characterized the enemies of Israel at a former epoch. (Isaiah 5:27.) Israel should now experience what it would be to have the Lord active on their behalf. They had cried to Him before, "Awake, why sleepest thou?" (Psalm 44:23.) In former days He had awoke as one out of sleep, and smitten their enemies. (Psalm 78:65.) Now the godly man is assured He will not slumber nor sleep. The cause of His people He will take up, and accomplish their final deliverance; for the keeper of Israel is Jehovah Himself. The hardships they have suffered they shall suffer no more. No evil shall harass them; or threaten their life. Perfect freedom shall they enjoy, and that not for a season but for ever. (See Isaiah 49:8-10.)