Psalms 121 commentary

We must not rely upon men and means, instruments and second causes. Shall I depend upon the strength of the hills? upon princes and great men? No; my confidence is in God only. Or, we must lift up our eyes above the hills; we must look to God who makes all earthly things to us what they are. We must see all our help in God; from him we must expect it, in his own way and time. This psalm teaches us to comfort ourselves in the Lord, when difficulties and dangers are greatest. It is almighty wisdom that contrives, and almighty power that works the safety of those that put themselves under God's protection. He is a wakeful, watchful Keeper; he is never weary; he not only does not sleep, but he does not so much as slumber. Under this shade they may sit with delight and assurance. He is always near his people for their protection and refreshment. The right hand is the working hand; let them but turn to their duty, and they shall find God ready to give them success. He will take care that his people shall not fall. Thou shalt not be hurt, neither by the open assaults, nor by the secret attempts of thine enemies. The Lord shall prevent the evil thou fearest, and sanctify, remove, or lighten the evil thou feelest. He will preserve the soul, that it be not defiled by sin, and disturbed by affliction; he will preserve it from perishing eternally. He will keep thee in life and death; going out to thy labour in the morning of thy days, and coming home to thy rest when the evening of old age calls thee in. It is a protection for life. The Spirit, who is their Preserver and Comforter, shall abide with them for ever. Let us be found in our work, assured that the blessings promised in this psalm are ours.

PSALM 121

The Psalmist, to encourage true believers confidently to trust in the aid of God, and to teach them to betake themselves to his protection, first, affirms that, to whatever quarter we turn our eyes it is impossible to find salvation anywhere else; and, in the second place, extols in lofty terms the fatherly care of God in defending his faithful ones.

Song of Degrees.

Psalm 121:1-2

1. I will lift up my eyes to the mountains, whence my help will come Phillips, who thinks it “probable that that Psalm was written just as the Israelites were about to commence their journey to their native land,” gives this explanation of the verse: “I will l lift up eyes to the mountains, viz., Zion, Tabor, Carmel, etc.; but especially to the first, as being the place of the ark, and consequently the place to which the Israelites directed their eyes, as to a fountain of all good. There they looked for help as often as circumstances rendered expected assistance requisite, as we learn from several passages in the Psalms. See Psalm 14:7; Psalm 20:3.” In returning from Babylon, how many a longing and anxious look would the Jews east to the hills of Palestine, and with how many stirring and sacred emotions would the sight of them fill their minds! 2. My help is from Jehovah, who made heaven and earth.

l I will lift up my eyes to the mountains. The inspired writer, whoever he was, seems, in the opening of the Psalm, to speak in the person of an unbelieving man. As God prevents his believing people with his blessings, and meets them of his own accord, so they, on their part, immediately east their eyes directly upon him. What then is the meaning of this unsettled looking of the Prophet, who casts his eyes now on this side and now on that, as if faith directed him not to God? I answer, that the thoughts of the godly are never so stayed upon the word of God as not to be carried away at the first impulse to some allurements; and especially when dangers disquiet us, or when we are assailed with sore temptations, it is scarcely possible for us, from our being so inclined to the earth, not to be moved by the enticements presented to us, until our minds put a bridle upon themselves, and turn them back to God. The sentence, however, may be explained as if expressed in a conditional form. Whatever we may think, would the Prophet say, all the hopes which draw us away from God are vain and delusive. If we take it in this sense, he is not to be understood as relating how he reasoned with himself, or what he intended to do, but only as declaring, that those lose their pains who, disregarding God, gaze to a distance all around them, and make long and devious circuits in quest of remedies to their troubles. It is indeed certain, that in thus speaking of himself, he exhibits to us a malady with which all mankind are afflicted; but still, it will not be unsuitable to suppose, that he was prompted to speak in this manner from his own experience; for such is the inconstancy natural to us, that so soon as we are smitten with any fear, we turn our eyes in every direction, until faith, drawing us back from all these erratic wanderings, direct us exclusively to God. All the difference between believers and unbelievers in this respect is, that although all are prone to be deceived, and easily cheated by impostures, yet Satan bewitches unbelievers by his enchantments; whereas, in regard to believers, God corrects the vice of their nature, and does not permit them to persevere in going astray. The meaning of the Prophet is abundantly obvious, which is, that although all the helps of the world, even the mightiest, should offer themselves to us, yet we ought not to seek safety anywhere but in God; yea, rather, that when men shall have long wearied themselves in hunting after remedies, now in one quarter and now in another, they will at length find. from experience, that there is no assured help but in God alone. By the mountains, the Prophet means whatever is great or excellent in the world; and the lesson he teaches is, that we ought to account all such favor as nothing.

Farther, these two verses ought to be read connectedly, bringing out this sense: When I shall have lifted up my eyes to the mountains, then I will at length experience that I have fallen into a rash and unprofitable mistake, until I direct them to God alone, and keep them fixed upon him. It is at the same time to be observed, that God in this place is not in vain honored with the title of Creator of heaven and earth; it being intended hereby tacitly to rebuke the ingratitude of men, when they cannot rest contented with his power. Did they in good earnest acknowledge him as Creator, they would also be persuaded, that as he holds the whole world in his hand, and governs it as seemeth good in his sight, he is possessed of infinite power. But when, hurried away by the blind impetuosity of their passions, they have recourse to other objects besides him, they defraud him of his right and empire. In this way ought we to apply this title of God to the case in hand. The amount is, that whilst we are naturally more anxious than is needful in seeking alleviation and redress to our calamities, especially when any imminent danger threatens us, yet we act a foolish and mistaken part in running up and down through tortuous mazes: and that therefore we ought to impose a restraint upon our understandings, that they may not apply themselves to any other but God alone. Nor is the opinion of those unsuitable, who think that the Hebrew word אל, el, which we translate to, namely, to the mountains, is put for על, al, which signifies above, giving this sense, That men, however high they may look, will find no true salvation except hi God.

Psalm 121:3-5

3. He will not suffer thy foot to stumble: he who keepeth thee will not slumber. 4. Behold! he who keepeth Israel will not slumber nor sleep. 5. Jehovah is thy keeper; Jehovah is thy defence The Hebrew word is צל, tsel, “a shadow;” and hence it has been supposed that the words, “thy shadow at thy right hand.,” are a figurative expression, referring to the protection afforded by the shade of a tree against the scorching rays of the sun, or to the custom which prevails in tropical climates especially, of keeping off the intense heat of the sun by a portable screen, such as an umbrella or parasol. The word is often put for defense in general. Compare Numbers 14:9; Isaiah 30:2; Jeremiah 48:45 on thy right hand.

PSALM 121

Psa 121:1-8. God's guardian care of His people celebrated.

1. I will lift up mine eyes--expresses desire (compare Psa 25:1), mingled with expectation. The last clause, read as a question, is answered,

2. by avowing God to be the helper, of whose ability His creative power is a pledge (Psa 115:15), to which,

3-4. His sleepless vigilance is added.

to be moved--(Compare Psa 38:16; 66:9).

5. upon thy right hand--a protector's place (Psa 109:31; 110:5).

6-8. God keeps His people at all times and in all perils.

nor the moon by night--poetically represents the dangers of the night, over which the moon presides (Ge 1:16).

Unto the hills - Jerusalem was built upon a mountain; and Judea was a mountainous country; and the Jews, in their several dispersions, turned towards Jerusalem when they offered up their prayers to God.

My help cometh from the Lord - There is no help for me but in my God; and I expect it from no other quarter.

He will not suffer thy foot to be moved - The foundation, God's infinite power and goodness, on which thou standest, cannot be moved; and whilst thou standest on this basis, thy foot cannot be moved.

He that keepeth Israel - The Divine Being represents himself as a watchman, who takes care of the city and its inhabitants during the night-watches; and who is never overtaken with slumbering or sleepiness. There is a thought in the Antigone of Sophocles, that seems the counterpart of this of the psalmist, Ταν σαν, Ζευ, δυναμιν τις ανδρων Ὑπερβασια κατασχοι, Ταν ουθ' ὑπνος αἱ - ρει ποθ' ὁ παντογηρως, Ακαματοι τε θεων Μηνες;

Antig. ver. 613, Edit. Johnson.

Shall men below control great Jove above,Whose eyes by all-subduing sleep

Are never closed, as feeble mortals' are;But still their watchful vigil keep

Through the long circle of th' eternal year?

Franklin.

The sun shall not smite thee by day - Thus expressed by the Chaldee: "The morning spectres shall not smite thee by day, during the government of the sun; nor the nocturnal spectres by night, during the government of the moon." I believe the psalmist simply means, they shall not be injured by heat nor cold; by a sun-stroke by day, nor a frost-bite by night.

The Lord shall preserve thee from all evil - Spiritual and corporeal, natural and moral.

He shall preserve thy soul - Take care of thy life, and take care of thy soul.

Thy going out and thy coming in - Night and day - in all thy business and undertakings; and this through the whole course of thy life: for evermore.

Hills - To Sion and Moriah, which are called the holy mountains.

Shade - To keep thee from the burning heat of the sun.

Smite - With excessive heat. Moon - With that cold and moisture which come into the air by it. Intemperate heats and colds are the springs of many diseases.

1 I Will lift up mine eyes unto the hills from whence cometh my help.

Either to Sion and Moriah, which are called the holy mountains, Psal. 87. 1. or rather, 2. to the hills in general, whereof there were many in the land of Canaan, and upon which the forces, which he hoped would come to his aid, might be seen at a great distance.

Or, may come, Heb. will come.

Marginal references: Or, shall I lift up mine eyes to the hills? whence should my help come?; Psal. 87. 1. & 133. 3.

2 My help cometh from the LORD which made heaven and earth.

From God alone, and therefore to him alone will I turn mine eyes.

Marginal references: Psal. 124. 8.

3 He will not suffer thy foot to be moved : he that keepeth thee will not slumber .

He speaketh as it were from God to himself, but withal to the encouragement of his followers and of all good men.

To wit, so as to fall into mischief.

Will not overlook nor neglect any thing which is necessary for thy preservation.

5 The LORD is thy keeper: the LORD is thy shade upon thy right hand .

Both to refresh thee and keep thee from the burning heat of the Sun, as it is expressed in the next verse, and to protect thee by his power from all thine enemies; for which reason God is oft called a shadow in Scripture.

Partly to uphold thy right hand, which is the chief instrument of action; and partly to defend thee in that place where thine enemies oppose thee: of which see on Psal. 109. 6. And compare Psal. 16. 8. & 109. 31.

6 The sun shall not smite thee by day, nor the moon by night.

With excessive heat.

With that cold and moisture which comes into the air by it and with it. Intemperate heats and colds are the two springs of many diseases. He alludes both to the condition of Souldiers or Travellers, who are exposed to the open air by day and by night, and also to the cloudy Pillar which defended the Israelites both by day and by night. The sence is, He shall protect thee from all evils both by day and night.

8 The LORD shall preserve thy going out, and thy coming in , from this time forth; and even for evermore.

Shall guard and assist thee in all thy expeditions and affairs and actions either at home or abroad. So this phrase is used Numb. 27. 17. Deut. 28. 6.

The Consolation of Divine Protection

This song of degrees is the only one that is inscribed שׁיר למעלות and not שׁיר המעלות. The lxx, Targum, and Jerome render it as in the other instances; Aquila and Symmachus, on the contrary, ᾠδὴ (ᾆσμα) εἰς τάς ἀναβάσεις, as the Midrash Sifrı̂ also mystically interprets it: Song upon the steps, upon which God leads the righteous up into the other world. Those who explain המעלות of the homeward caravans or of the pilgrimages rightly regard this למעלות, occurring only once, as favouring their explanation. But the Lamed is that of the rule or standard. The most prominent distinguishing mark of Psa 121:1-8 is the step-like movement of the thoughts: it is formed למּעלות, after the manner of steps. The view that we have a pilgrim song before us is opposed by the beginning, which leads one to infer a firmly limited range of vision, and therefore a fixed place of abode and far removed from his native mountains. The tetrastichic arrangement of the Psalm is unmistakeable.

Psa 121:1-4

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, Dan 6:11. To render “from which my help cometh” (Luther) is inadmissible. מאין is an interrogative even in Jos 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 (Psa 133:3; Psa 137:1; Psa 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 Psa 121:1 the poet has propounded a question, and in Psa 121:2 replies to this question himself. In Psa 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 Psa 66:9, cf. Psa 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.

Psa 121:5-8

That which holds good of “the Keeper of Israel” the poet applies believingly to himself, the individual among God’s people, in Psa 121:5 after Gen 28:15. Jahve is his Keeper, He is his shade upon his right hand (היּמין as in Jdg 20:16; 2Sa 20:9, and frequently; the construct state instead of an apposition, cf. e.g., Arab. jânbu 'l - grbı̂yi, the side of the western = the western side), which protecting him and keeping him fresh and cool, covers him from the sun’s burning heat. על, as in Psa 109:6; Psa 110:5, with the idea of an overshadowing that screens and spreads itself out over anything (cf. Num 14:9). To the figure of the shadow is appended the consolation in Psa 121:6. הכּה of the sun signifies to smite injuriously (Isa 49:10), plants, so that they wither (Psa 102:5), and the head (Jon 4:8), so that symptoms of sun-stroke (2Ki 4:19, Judith 8:2f.) appears. The transferring of the word of the moon is not zeugmatic. Even the moon’s rays may become insupportable, may affect the eyes injuriously, and (more particularly in the equatorial regions) produce fatal inflammation of the brain.Many expositors, nevertheless, understand the destructive influence of the moon meant here of the nightly cold, which is mentioned elsewhere in the same antithesis. Gen 31:40; Jer 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 promise extends in Psa 121:7-8 in every direction. Jahve, says the poet to himself, will keep (guard) thee against all evil, of whatever kind it may be and whencesoever it may threaten; He will keep thy soul, and therefore thy life both inwardly and outwardly; He will keep (ישׁמר־, cf. on the other hand ישׁפּט־ in Psa 9:9) thy going out and coming in, i.e., all thy business and intercourse of life (Deu 28:6, and frequently); for, as Chrysostom observes, ἐν τούτοις ὁ βίος ἅπας, ἐν εἰσόδοις καὶ ἐξόδοις, therefore: everywhere and at all times; and that from this time forth even for ever. In connection with 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.

Confidence in God.

1 I will lift up mine eyes unto the hills, from whence cometh my help. 2 My help cometh from the Lord , which made heaven and earth. 3 He will not suffer thy foot to be moved: he that keepeth thee will not slumber. 4 Behold, he that keepeth Israel shall neither slumber nor sleep. 5 The Lord is thy keeper: the Lord is thy shade upon thy right hand. 6 The sun shall not smite thee by day, nor the moon by night. 7 The Lord shall preserve thee from all evil: he shall preserve thy soul. 8 The Lord shall preserve thy going out and thy coming in from this time forth, and even for evermore.

This psalm teaches us,

I. To stay ourselves upon God as a God of power and a God all-sufficient for us. David did so and found the benefit of it. 1. We must not rely upon creatures, upon men and means, instruments and second causes, nor make flesh our arm: "Shall I lift up my eyes to the hills?"—so some read it. "Does my help come thence? Shall I depend upon the powers of the earth, upon the strength of the hills, upon princes and great men, who, like hills, fill the earth, and hold up their heads towards heaven? No; in vain is salvation hoped for from hills and mountains, Jer. iii. 23. I never expect help to come from them; my confidence is in God only." We must lift up our eyes above the hills (so some read it); we must look beyond instruments to God, who makes them that to us which they are. 2. We must see all our help laid up in God, in his power and goodness, his providence and grace; and from him we must expect it to come: "My help comes from the Lord; the help I desire is what he sends, and from him I expect it in his own way and time. If he do not help, no creature can help; if he do, no creature can hinder, can hurt." 3. We must fetch in help from God, by faith in his promises, and a due regard to all his institutions: "I will lift up my eyes to the hills" (probably he meant the hills on which the temple was built, Mount Moriah, and the holy hill of Zion, where the ark of the covenant, the oracle, and the altars were); "I will have an eye to the special presence of God in his church, and with his people (his presence by promise) and not only to his common presence." When he was at a distance he would look towards the sanctuary (Ps. xxviii. 2; xlii. 6); thence comes our help, from the word and prayer, from the secret of his tabernacle. My help cometh from the Lord (so the word is, v. 2), from before the Lord, or from the sight and presence of the Lord. "This (says Dr. Hammond) may refer to Christ incarnate, with whose humanity the Deity being inseparably united, God is always present with him, and, through him, with us, for whom, sitting at God's right hand, he constantly maketh intercession." Christ is called the angel of his presence, that saved his people, Isa. lxiii. 9. 4. We must encourage our confidence in God with this that he made heaven and earth, and he who did that can do any thing. He made the world out of nothing, himself alone, by a word's speaking, in a little time, and all very good, very excellent and beautiful; and therefore, how great soever our straits and difficulties are, he has power sufficient for our succour and relief. He that made heaven and earth is sovereign Lord of all the hosts of both, and can make use of them as he pleases for the help of his people, and restrain them when he pleases from hurting his people.

II. To comfort ourselves in God when our difficulties and dangers are greatest. It is here promised that if we put our trust in God, and keep in the way of our duty, we shall be safe under his protection, so that no real evil, no mere evil, shall happen to us, nor any affliction but what God sees good for us and will do us good by. 1. God himself has undertaken to be our protector: The Lord is thy keeper, v. 5. Whatever charge he gives his angels to keep his people, he has not thereby discharged himself, so that, whether every particular saint has an angel for his guardian or no, we are sure he has God himself for his guardian. It is infinite wisdom that contrives, and infinite power that works, the safety of those that have put themselves under God's protection. Those must needs be well kept that have the Lord for their keeper. If, by affliction, they be made his prisoners, yet still he is their keeper. 2. The same that is the protector of the church in general is engaged for the preservation of every particular believer, the same wisdom, the same power, the same promises. He that keepeth Israel (v. 4) is thy keeper, v. 5. The shepherd of the flock is the shepherd of every sheep, and will take care that not one, even of the little ones, shall perish. 3. He is a wakeful watchful keeper: "He that keepeth Israel, that keepeth thee, O Israelite! shall neither slumber nor sleep; he never did, nor ever will, for he is never weary; he not only does not sleep, but he does not so much as slumber; he has not the least inclination to sleep." 4. He not only protects those whom he is the keeper of, but he refreshes them: He is their shade. The comparison has a great deal of gracious condescension in it; the eternal Being who is infinite substance is what he is in order that he may speak sensible comfort to his people, promises to be their umbra—their shadow, to keep as close to them as the shadow does to the body, and to shelter them from the scorching heat, as the shadow of a great rock in a weary land, Isa. xxxii. 2. Under this shadow they may sit with delight and assurance, Cant. ii. 3. 5. He is always near to his people for their protection and refreshment, and never at a distance; he is their keeper and shade on their right hand; so that he is never far to seek. The right hand is the working hand; let them but turn themselves dexterously to their duty, and they shall find God ready to them, to assist them and give them success, Ps. xvi. 8. 6. He is not only at their right hand, but he will also keep the feet of his saints, 1 Sam. ii. 9. He will have an eye upon them in their motions: He will not suffer thy foot to be moved. God will provide that his people shall not be tempted above what they are able, shall not fall into sin, though they may be very near it (Ps. lxxiii. 2, 23), shall not fall into trouble, though there be many endeavouring to undermine them by fraud or over throw them by force. He will keep them from being frightened, as we are when we slip or stumble and are ready to fall. 7. He will protect them from all the malignant influences of the heavenly bodies (v. 6): The sun shall not smite thee with his heat by day nor the moon with her cold and moisture by night. The sun and moon are great blessings to mankind, and yet (such a sad change has sin made in the creation) even the sun and moon, though worshipped by a great part of mankind, are often instruments of hurt and distemper to human bodies; God by them often smites us; but his favour shall interpose so that they shall not damage his people. He will keep them night and day (Isa. xxvii. 3), as he kept Israel in the wilderness by a pillar of cloud by day, which screened them from the heat of the sun, and of fire by night, which probably diffused a genial warmth over the whole camp, that they might not be prejudiced by the cold and damp of the night, their father Jacob having complained (Gen. xxxi. 40) that by day the drought consumed him and the frost by night. It may be understood figuratively: "Thou shalt not be hurt either by the open assaults of thy enemies, which are as visible as the scorching beams of the sun, or by their secret treacherous attempts, which are like the insensible insinuations of the cold by night." 8. His protection will make them safe in every respect: "The Lord shall preserve thee from all evil, the evil of sin and the evil of trouble. He shall prevent the evil thou fearest, and shall sanctify, remove, or lighten, the evil thou feelest. He will keep thee from doing evil (2 Cor. xiii. 7), and so far from suffering evil that whatever affliction happens to thee there shall be no evil in it. Even that which kills shall not hurt." 9. It is the spiritual life, especially, that God will take under his protection: He shall preserve thy soul. All souls are his; and the soul is the man, and therefore he will with a peculiar care preserve them, that they be not defiled by sin and disturbed by affliction. He will keep them by keeping us in the possession of them; and he will preserve them from perishing eternally. 10. He will keep us in all our ways: "He shall preserve thy going out and thy coming in. Thou shalt be under his protection in all thy journeys and voyages, outward-bound or homeward-bound, as he kept Israel in the wilderness, in their removes and rests. He will prosper thee in all thy affairs at home and abroad, in the beginning and in the conclusion of them. He will keep thee in life and death, thy going out and going on while thou livest and thy coming in when thou diest, going out to thy labour in the morning of thy days and coming home to thy rest when the evening of old age calls thee in," Ps. civ. 23. 11. He will continue his care over us from this time forth and even for evermore. It is a protection for life, never out of date. "He will be thy guide even unto death, and will then hide thee in the grave, hide thee in heaven. He will preserve thee in his heavenly kingdom." God will protect his church and his saints always, even to the end of the world. The Spirit, who is their preserver and comforter, shall abide with them for ever.

PSAL. CXXI.

A Song of degrees.

I Lift up mine eies unto the mountaines, from whence shall come mine helpe. Mine helpe commeth from with Iehovah, which made heavens and earth. Let him not give thy foot to be moved, let him not slumber that keepeth thee. Loe he will not slumber nor sleepe, that keepeth Israel. Iehovah is thy keeper, Iehovah thy shadow upon thy right hand. The Sunne shall not smite thee by day, nor the Moone by night. Iehovah will keepe thee from all evill, he will keepe thy soule. Iehovah will keepe thy going out and thy comming in, from this time and for ever.

Annotations. OF degrees] or, for-degrees, or, ascensions: see the first note on the former Psalme. the mountains] Sion and Merijah, where was the Sanctuary of God, who had his foundation in the holy mountains, Ps. 87. 1. wch was a figure of the heavens, Heb. 9. 24. and sometime mountaines and heavens are used for the same, as Ps. 18. 8. with 2 Sam. 22. 8. So the meaning is, that when he looked up to God for helpe, he received it. Or we may read it thus; Shall I lift up mine eyes to the mountaines? that is, to the places where Idols are worshipped, Deut. 12. 2. as if he should say, farre be it from me. For in vaine is helpe expected from the hills, or the multitude of the mountaines; but in Iehovah our God is the salvation of Israel, Ier. 3. 23. The lifting up of the eyes signifieth hope and expectation, Ezek. 18. 6. So Psal. 123. 1. Vers. 3. to be moved] or, to slide, or to commotion, which meaneth a falling into evill: see Psal. 38. 17. not [illegible: 1 span]ber] that is, not neglect any care or diligence for thy good, Psal. 132. 4. Prov. 6. 4. Esai. 5. 27. Vers. 5. shadow] that is, protection, comfort and refreshing from heat, Esa, 25. 4. and 4. 6. Num. 14. 9. See also Psal. 1[illegible: 1 letter]9. 31. Vers. 6. The Sunne] which annoyeth with heat, as the Moone doth with cold vapours, Ion. 4. 8. Gen. 31. 40. And the Sunne and Moone being rulers of day and night, Psal. 136. 8, 9. imply all other things whatsoever. But this hath reference to Gods protection of Israel in the wildernesse, Exod. 13. 21. Esai. 4. 5. Vers. 8. Thy going out and oomming in] that is, all thy administration, affaires and actions. See the like phrase, Deut. 28. 6. 2 Chron. 1. 10. 2 Sam. 3. 25. Act. 1. 21. and 9. 28.

PSAL. CXXI.

A Song of degrees] Or, of aſcenſions, in ſinging whereof there ſhould be aſcenſions in our hearts, See Pſal. 120.1.

Verſ. 1. I will life up [illegible: 1 word] unto the hills] Not to your [illegible: 1 word] Pſal. 11.1. human helps, and carnal combinations, Jer. 3.23. much leſs to thoſe mountains, In quibus gentes idela ſua cell[illegible: 3 letters], wherein the Heathens ſet and ſerve their Idols, Deut. 12.2. but to Sion and M[illegible: 1 letter]riah, where Gods Sanctuary is, Pſal. 87.1. or rather to heaven, Pſal. 18.8. with 2 Sam. 22.8. where God himſelf is: and ſo it followeth.

Verſ. 2. My help cometh from the Lord] To whom therefore alone I muſt look for help.Bodin. theat. Naturae. 413. Surſu[illegible: 1 letter] corda, ſurſu[illegible: 1 letter] etiam capita. Nauraliſts tell us, that of thoſe twenty eight Muſcles whereby the head is moved, twelve lift up the head behind, and two only before let it downward; to teach us to contemplate Heaven more, and Earth leſs.Columb. de re [illegible: 1 word] l. 5. c 9. Others advertiſe us, that it is one main end why God hath ſet in mans eye a fifth Muſcle; whereas other Creatures have but four: one to turn downward, another to hold forwards, a third to turn the eye to the right hand, a fourth to the left hand; but no unreaſonable Creature can turn the eye upward, as Man can; that he may look up to God.

Which made heaven and earth] And will rather unmake both again, than his people ſhall want ſeaſonable help.

Verſ. 3. He will not ſuffer thy foot to be moved] Not greatly moved, Pſal. 62.2. an utter pr[illegible: 1 letter]lapſion.

He that keepeth thee will not ſ[illegible: 1 letter]umber] And if King Philip could ſay, that he could ſleep ſecurely becauſe his friend Antipater watched by him: may not we be much more confident, who have God to keep us?

Verſ. 4. Behold, he that keepeth &c.] He repeateth that ſweeteſt promiſe (that we may roll it as ſugar under our tongues, that wee may ſuck, and bee ſatisfied, Iſa, 66.11.) and ſetteth it forth with a Behold, q. d. mark it, and kn[illegible: 1 letter]w than it for thy [illegible: 1 word] Job. 5.27.

Shall neither ſ[illegible: 1 letter]umber nor [illegible: 1 word] ] Shall not fetch one win[illegible: 2 letters] of ſleep. [illegible: 1 span], wee ſlumber before wee ſleep; but God ſhall do neither. His ſeven eyes (Z[illegible: 1 letter]ch. 3.9.) a[illegible: 2 letters]ever open, yea they [illegible: 1 word] and [illegible: 1 word] through the whole earth, Zech. 4.10. ſcil. [illegible: 1 span] Howbeit, hee looketh with ſpeciall care and complacency on the godly, Iſa. 66.2.

Verſ. [non-Latin text not transcribed] Phil. 4.7. 5 The Lord is thy [illegible: 1 word] ] His peace within thee and his po[illegible: 1 letter]e[illegible: 1 letter] without thee ſhall ſafeguard thee to his heavenly Kingdome.

The Lord is thy ſhade upon thy right hand] To [illegible: 1 word] and ſhield thee from all annoyances, as the pillar of cloud did the Iſraeli[illegible: 2 letters]s in the wilderneſſe: as the [illegible: 1 word] that Paris overmatcht by Me[illegible: 2 letters]la[illegible: 1 letter] in a duell, [illegible: 1 span] in a cloud and carried off.

Verſ. 6 The [illegible: 1 span] ] So choice and [illegible: 1 word] is God of his children, that [illegible: 1 span] or pinching cold by [illegible: 1 span] and all [illegible: 1 span] of the [illegible: 1 span] the Moon (as the [illegible: 1 span] day, nor the Moon by [illegible: 1 span] Pope, and [illegible: 1 span]

Verſ. 7. [illegible: 1 span] puniſhment; from the hurt, it not form the ſmart thereof.

Hee ſhall preſerve thy ſoul] Which is oft untoucht, when the body is in durance. A ſick ſervant of Chriſt being asked how hee did? anſwered, my body is ſick, my ſoul is well.

Verſ. 8 The Lord ſhall preſerve thy going one, &c.] Thou ſhalt have his ſafe [illegible: 1 word] publick faith for thy defence, in [illegible: 1 word] enterprizes [illegible: 1 span] and [illegible: 1 word] together with good ſucceſs in all thine affairs and actions, Prov. 3.6.

I will lift up mine eyes unto the hills, from whence cometh my help. It is wise to look to the strong for strength. Dwellers in valleys are subject to many disorders for which there is no cure but a sojourn in the uplands, and it is well when they shake off their lethargy and resolve upon a climb. Down below they are the prey of marauders, and to escape from them the surest method is to fly to the strongholds upon the mountains. Often before the actual ascent the sick and plundered people looked towards the hills and longed to be upon their summits. The holy man who here sings a choice sonnet looked away from the slanderers by whom he was tormented to the Lord who saw all from his high places, and was ready to pour down succour for his injured servant. Help comes to saints only from above, they look elsewhere in vain: let us lift up our eyes with hope, expectance, desire, and confidence. Satan will endeavour to keep our eyes upon our sorrows that we may be disquieted and discouraged; be it ours firmly to resolve that we will look out and look up, for there is good cheer for the eyes, and they that lift up their eyes to the eternal hills shall soon have their hearts lifted up also. The purposes of God; the divine attributes; the immutable promises; the covenant, ordered in all things and sure; the providence, predestination, and proved faithfulness of the Lord —these are the hills to which we must lift up our eyes, for from these our help must come. It is our resolve that we will not be bandaged and blindfolded, but will lift up our eyes. Or is the text in the interrogative? Does he ask, "Shall I lift up mine eyes to the hills?" Does he feel that the highest places of the earth can afford him no shelter? Or does he renounce the idea of recruits hastening to his standard from the hardy mountaineers? and hence does he again enquire, "Whence cometh my help?" If so, the next verse answers the question, and shows whence all help must come.

My help cometh from the LORD, which made heaven and earth. What we need is help, —help powerful, efficient, constant: we need a very present help in trouble. What a mercy that we have it in our God. Our hope is in Jehovah, for our help comes from him. Help is on the road, and will not fail to reach us in due time, for he who sends it to us was never known to be too late. Jehovah who created all things is equal to every emergency; heaven and earth are at the disposal of him who made them, therefore let us be very joyful in our infinite helper. He will sooner destroy heaven and earth than permit his people to be destroyed, and the perpetual hills themselves shall bow rather than he shall fail whose ways are everlasting. We are bound to look beyond heaven and earth to him who made them both: it is vain to trust the creatures: it is wise to trust the Creator.

He will not suffer thy foot to be moved. Though the paths of life are dangerous and difficult, yet we shall stand fast, for Jehovah will not permit our feet to slide; and if he will not suffer it we shall not suffer it. If our foot will be thus kept we may be sure that our head and heart will be preserved also. In the original the words express a wish or prayer, —"May he not suffer thy foot to be moved." Promised preservation should be the subject of perpetual prayer; and we may pray believing; for those who have God for their keeper shall be safe from all the perils of the way. Among the hills and ravines of Palestine the literal keeping of tim feet is a great mercy; but in the slippery ways of a tried and afflicted life, the boon of upholding is of priceless value, for a single false step might cause us a fall fraught with awful danger. To stand erect and pursue the even tenor of our way is a blessing which only God can give, which is worthy of the divine hand, and worthy also of perennial gratitude. Our feet shall move in progress, but they shall not be moved to their overthrow. He that keepeth thee will not slumber, —or "thy keeper shall not slumber". We should not stand a moment if our keeper were to sleep; we need him by day and by night; not a single step can be safely taken except under his guardian eye. This is a choice stanza in a pilgrim song. God is the convoy and body guard of his saints. When dangers are awake around us we are safe, for our Preserver is awake also, and will not permit us to be taken unawares. No fatigue or exhaustion can cast our God into sleep; his watchful eyes are never closed.

Behold, he that keepeth Israel shall neither slumber nor sleep. The consoling truth must be repeated: it is too rich to be dismissed in a single line. It were well if we always imitated the sweet singer, and would dwell a little upon a choice doctrine, sucking the honey from it. What a glorious title is in the Hebrew —"The keeper of Israel, "and how delightful to think that no form of unconsciousness ever steals over him, neither the deep slumber nor the lighter sleep. He will never suffer the house to be broken up by the silent thief; he is ever on the watch, and speedily perceives every intruder. This is a subject of wonder, a theme for attentive consideration, therefore the word "Behold" is set up as a waymark. Israel fell asleep, but his God was awake. Jacob had neither walls, nor curtains, nor body guard around him; but the Lord was in that place though Jacob knew it not, and therefore the defenceless man was safe as in a castle. In after days he mentioned God under this enchanting name —"The God that led me all my life long": perhaps David alludes to that passage in this expression. The word "keepeth" is also full of meaning: he keeps us as a rich man keeps his treasures, as a captain keeps a city with a garrison, as a royal guard keeps his monarch's head. If the former verse is in strict accuracy a prayer, this is the answer to it; it affirms the matter thus, "Lo, he shall not slumber nor sleep —the Keeper of Israel". It may also be worthy of mention that in verse three the Lord is spoken of as the personal keeper of one individual, and here of all those who are in his chosen nation, described as Israel: mercy to one saint is the pledge of blessing to them all. Happy are the pilgrims to whom this psalm is a safe conduct; they may journey all the way to the celestial city without fear.

The Lord is thy keeper. Here the preserving One, who had been spoken of by pronouns in the two previous verses, is distinctly named —Jehovah is thy keeper. What a mint of meaning lies here: the sentence is a mass of bullion, and when coined and stamped with the king's name it will bear all our expenses between our birthplace on earth and our rest in heaven. Here is a glorious person —Jehovah, assuming a gracious office and fulfilling it in person, —Jehovah is thy keeper, in behalf of a favoured individual —thy, and a firm assurance of revelation that it is even so at this hour —Jehovah is thy keeper. Can we appropriate the divine declaration? If so, we may journey onward to Jerusalem and know no fear; yea, we may journey through the valley of the shadow of death and fear no evil. The Lord is thy shade upon thy right hand. A shade gives protection from burning heat and glaring light. We cannot bear too much blessing; even divine goodness, which is a right hand dispensation, must be toned down and shaded to suit our infirmity, and this the Lord will do for us. He will bear a shield before us, and guard the right arm with which we fight the foe. That member which has the most of labour shall have the most of protection. When a blazing sun pours down its burning beams upon our heads the Lord Jehovah himself will interpose to shade us, and that in the most honourable manner, acting as our right hand attendant, and placing us in comfort and safety. "The Lord at thy right hand shall smite through kings". How different this from the portion of the ungodly ones who have Satan standing at their right hand, and of those of whom Moses said, "their defence has departed from them". God is as near us as our shadow, and we are as safe as angels.

The sun shall not smite thee by day, nor the moon by night. None but the Lord could shelter us from these tremendous forces. These two great lights rule the day and the night, and under the lordship of both we shall labour or rest in equal safety. Doubtless there are dangers of the light and of the dark, but in both and from both we shall be preserved —literally from excessive heat and from baneful chills; mystically from any injurious effects which might follow from doctrine bright or dim; spiritually from the evils of prosperity and adversity; eternally from the strain of overpowering glory and from the pressure of terrible events, such as judgment and the burning of the world. Day and night make up all time: thus the ever present protection never ceases. All evil may be ranked as under the sun or the moon, and if neither of these can smite us we are indeed secure. God has not made a new sun or a fresh moon for his chosen, they exist under the same outward circumstances as others, but the power to smite is in their case removed from temporal agencies; saints are enriched, and not injured, by the powers which govern the earth's condition; to them has the Lord given "the precious things brought forth by the sun, and the precious things put forth by the moon, "while at the same moment he has removed from them all glare and curse of heat or damp, of glare or chill.

The Lord shall preserve thee from all evil, or keep thee from all evil. It is a great pity that our admirable translation did not keep to the word keep all through the psalm, for all along it is one. God not only keeps his own in all evil times but from all evil influences and operations, yea, from evils themselves. This is a far reaching word of covering: it includes everything and excludes nothing: the wings of Jehovah amply guard Iris own from evils great and small, temporary and eternal. There is a most delightful double personality in tiffs verse: Jehovah keeps the believer, not by agents, but by himself; and the person protected is definitely pointed out by the word thee, —it is not our estate or name which is shielded, but the proper personal man. To make this even more intensely real and personal another sentence is added, "The Lord shall preserve thee from all evil:" he shall preserve thy soul, —or Jehovah will keep thy soul. Soul keeping is the soul of keeping. If the soul be kept all is kept. The preservation of the greater includes that of the less so far as it is essential to the main design: the kernel shall be preserved, and in order thereto the shell shall be preserved also. God is the sole keeper of the soul. Our soul is kept from the dominion of sin, the infection of error, the crush of despondency, the puffing up of pride; kept from the world, the flesh, and the devil; kept for holier and greater things; kept in the love of God; kept unto the eternal kingdom and glory. What can harm a soul that is kept of the Lord?

The Lord shall preserve thy going out and thy coming in from this time forth, and even for evermore. When we go out in the morning to labour, and come home at eventide to rest, Jehovah shall keep us. When we go out in youth to begin life, and come in at the end to die, we shall experience the same keeping. Our exits and our entrances are under one protection. Three times have we the phrase, "Jehovah shall keep", as if the sacred Trinity thus sealed the word to make it sure: ought not all our fears to be slain by such a threefold flight of arrows? What anxiety can survive this triple promise? This keeping is eternal; continuing from this time forth, even for evermore. The whole church is thus assured of everlasting security: the final perseverance of the saints is thus ensured, and the glorious immortality of believers is guaranteed. Under the aegis of such a promise we may go on pilgrimage without trembling, and venture into battle without dread. None are so safe as those whom God keeps; none so much in danger as the self secure. To goings out and comings in belong peculiar dangers since every change of position turns a fresh quarter to the foe, and it is for these weak points that an especial security is provided: Jehovah will keep the door when it opens and closes, and this he will perseveringly continue to do so long as there is left a single man that trusteth in him, as long as a danger survives, and, in fact, as long as time endures. Glory be unto the Keeper of Israel, who is endeared to us under that title, since our growing sense of weakness makes us feel more deeply than ever our need of being kept. Over the reader we would breathe a benediction, couched in the verse of Keble.

"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."

TITLE. "A Song of Degrees." It has been ingeniously pointed out that these "degrees" or "steps" consist in the reiteration of a word or thought occurring in one clause, verse, or stanza, which in the next verse or stanza is used, as it were, as a step (or degree) by which to ascend to another and higher truth. Thus in our psalm, the idea of "my help", expressed in Ps 121:1, is repeated in Ps 121:2. This has now become a step by which in Ps 121:3 we reach the higher truth or explanation of "nay help", as: "He that keepeth thee will not slumber, "the same idea being with slight modification reembodied in Ps 121:4. Another "degree" is then reached in Ps 121:5, when "He who slumbers not" is designated as Jehovah, the same idea once more enlarged upon being (the word occurring twice in Ps 121:5) in Ps 121:6. The last and highest degree of this song is attained in Ps 121:7, when the truth implied in the word Jehovah unfolds itself in its application to our preservation, which, with further enlargement, is once more repeated in Ps 121:8. Perhaps some internal connexion might be traced between all the fifteen Psalms of Degrees. At any rate, it will not be difficult to trace the same structure if each of the psalms "of Degrees", making allowance for occasional devotions and modifications. —Alfred Edersheim, in "The Golden Diary," 1877.

Whole Psalm. According to Ps 121:1 this psalm was designed to be sung in view of the mountains of Jerusalem, and is manifestly an evening song for the sacred band of pilgrims, to be sung in the last night watch, the figures of which are also peculiarly suitable for a pilgrim song; and with Psalm 122, which, according to the express announcement in the introduction, was sung, when the sacred pilgrim trains had reached the gates of Jerusalem, and halted for the purpose of forming in order, for the solemn procession into the Sanctuary, Ps. 134. . . . The idea is a very probable one, that the psalm was the evening song of the sacred pilgrim band, sung on retiring to rest upon the last evening, when the long wished for termination of their wandering, the mountains of Jerusalem, had come into view in the distance. In this we obtain a suitable connection with the following psalm, which would be sung one station further on when the pilgrims were at the gates of Jerusalem. In this case we find an explanation of the fact, that in the middle point of the psalm there stands the Lord as the "keeper" of Israel, with reference to the declaration. "I keep thee", which was addressed to the patriarch as he slept on his pilgrimage: and in this case also "he neither slumbereth nor sleepeth" is seen in its true light. —E.W. Hengstenberg.

It has been said Mr. Romaine read this psalm every day; and sure it is, that every word in it is calculated to encourage and strengthen our faith and hope in God. —Samuel Eyles Pierce.

I will lift up mine eyes, etc. Since we, being burdened with the effects of worldly pleasures, and also with other cares and troubles, can by no means ascend to thee that art on the top of so high a mountain, accompanied with so many legions of angels that still attend upon thee, we have no remedy, but with thy prophet David now to lift up the eyes of our hearts and minds towards thee, and to cry for help to come down from thee to us, thy poor and wretched servants. —Sir Anthony Cope, in "Meditations on Twenty Select Psalms," 1547.

I will lift up mine eyes, etc. In thy agony of a troubled conscience always look upwards unto a gracious God to keep thy soul steady; for looking downward on thyself thou shalt find nothing but what will increase thy fear, infinite sins, good deeds few, and imperfect: it is not thy faith, but God's faithfulness thou must rely upon; casting thine eyes downwards on thyself, to behold the great distance betwixt what you deserve and what thou desirest, is enough to make thee giddy, stagger, and reel into despair. Ever therefore lift up thine eyes unto the hills, from whence cometh thy help, never viewing the deep dale of thy own unworthiness, but to abate thy pride when tempted to presumption. —Thomas Fuller (1608-1661), in "The Cause and Cure of a Wounded Conscience."

The hills. There can be no doubt that in Palestine we are in the "Highlands" of Asia. This was the more remarkable in connection with the Israelites, because they were the only civilized nation then existing in the world, which dwelt in a mountainous country... The Hebrew people was raised above the other ancient states, equally in its moral and in its physical relations. From the Desert of Arabia to Hebron is a continual ascent, and from that ascent there is no descent of any importance, except to the pains of the Jordan, Esdraelon, and the coast. From a mountain sanctuary, as it were, Israel looked over the world... It was to the "mountains" of Israel that the exile lifted up his eyes, as the place from whence his help came. —Arthur Penrhyn Stanley.

The hills, from whence cometh my help. See no riches but in grace, no health but in piety, no beauty but in holiness, no treasure but in heaven, no delight but in "the things above." —Anthony Farindon.

From whence cometh my help. The natives of India used to say that when Sir Henry Laurence looked twice to heaven and then to earth he knew what to do.

To Heaven I lift mine eye,

To Heaven, Jehovah's throne,

For there my Saviour sits on high,

And thence shall strength and aid supply

To all He calls His own.

He will not faint nor fail,

Nor cause thy feet to stray:

For him no weary hours assail,

Nor evening darkness spreads her veil

O'er his eternal day.

Beneath that light divine

Securely shalt thou move;

The sun with milder beams shall shine,

And eve's still queen her lamp incline

Benignant from above.

For he, thy God and Friend,

Shall keep thy soul from harm,

In each sad scene of doubt attend,

And guide thy life, and bless thy end,

With his almighty arm. —John Bowtiler, 1814.

Verses 1,2. Faint at the close of life's journey, a Christian pilgrim repeated the line, —"Will he not his help afford?" She quoted it several times, trying to recall the song in which it occurs, and asked that the once familiar hymn, part of the voice of which she caught, might be all fetched home to her mind again; and she was greatly refreshed and comforted when we read at her bedside Charles Wesley's spirited paraphrase, beginning, —

"To the hills I lift mine eyes,

The everlasting hills;

Streaming thence in fresh supplies,

My soul the Spirit feels.

Will he not his help afford?

Help, while yet I ask, is given:

God comes down; the God and Lord

That made both earth and heaven." —Edward Jewitt Robinson, in "The Caravan and the Temple", 1878.

Verses 1-3.

Look away to Jesus,

Look away from all!

Then we need not stumble,

Then we shall not fall.

From each snare that lures,

Foe or phantom grim.

Safety this ensures,

Look away to him! —Frances Ridley Havergal.

My help cometh from the Lord. I requite to remember that my, help cometh from the Lord, not only when seemingly there is no outward help from men or otherwise, but also and especially when all seems to go well with me, —when abundance of friends and help are at hand. For then, surely, I am most in danger of making an arm of flesh my trust, and thus reaping its curse; or else of saying to my soul, "Take thine ease", and finding the destruction which attends such folly. —Alfred Edersheim.

Maker of heaven and earth, and therefore mighty to help. —James G. Murphy.

He will not suffer thy foot to be moved. The sliding of the foot is a frequent description of misfortune, for example, Ps 38:16, Ps 66:9, and a very natural one in mountainous Canaan. Where a single slip of the foot was often attended with great danger. The language here naturally refers to complete, lasting misfortune. —E.W. Hengstenberg.

He will not suffer thy foot to be moved. A man cannot go without moving of his feet; and a man cannot stand whose feet are moved. The foot by a synechdoche is put for the whole body, and the body for the whole outward estate; so that, "He will not suffer thy foot to be moved", is, he will not suffer thee or thine to be moved or violently cast down. The power of thine opposers shall not prevail over thee, for the power of God sustains thee. Many are striking at thy heels, but they cannot strike them up while God holds thee up. If the will of thine enemies might stand, thou shouldest quickly fall; but God "will not suffer thy foot to be moved". —Joseph Caryl.

Verses 3-8. There is something very striking in the assurance that the Lord with not suffer the foot even of the most faint and wearied one to be moved. The everlasting mountains stand fast, and we feel as if, like Mount Zion, they could not be removed for ever; but the step of man —how feeble in itself, how liable to stumble or trip even against a pebble in the way! Yet that foot is as firm and immoveable in God's protection as the hills themselves. It is one of his own sweet promises, that he will give his angels charge over every child Of his, that lie come to no harm by the way. But, oh, how immeasurably beyond even the untiring wings of angels is the love promised here! that love which engages to protect from every danger, as a hen gathereth her chickens under her wings. In the hours of occupation and hurry, in the conflicts and perils of the day, in the helplessness of sleep, in the glare and heat of the noonday, amid the damps and dews of night, that wakeful eye is still over every child for his good. Man, indeed, goeth forth to his work and to his labour till the evening; but alike as he goes forth in the morning, and as he returns in the evening, the Lord still holds him up in all his goings forth and his comings in; no manner of evil shall befall him. And oh! what a sweet addition is it to the promise, "He shall preserve thy soul". It is the very argument of the apostle, and the very inference he draws, "The eyes of the Lord are upon the righteous, and his ears are open unto their cry", —"He neither slumbereth nor sleepeth", —and then he asks, "Who is he that will harm you, if ye be followers of that which is good?" From the very dawn of life to its latest close, even for evermore, "He will preserve thee from all evil; he will preserve thy soul." —Barton Bouchier.

Verses 3, 4, 5. A great practical difficulty is to find a keeper who will remain awake during the whole night. The weariness of those who keen a faithful watch, and their longing for day during the tedious lonely hours of darkness, is alluded to in a graphic and beautiful figure of the Psalmist —

"My soul waiteth for the Lord

More than keepers for the morning,

More than keepers for the morning."

The usual method adopted to secure due vigilance is to require the man to call out loudly, or to blow a whistle, every quarter of an hour... Yet, notwithstanding all precautions, as soon as sleep falls on the tired camp, it is too often the case that the hireling keeper lies down on the ground, wraps around him his thick "abaiyeh", or cloak, and, careless of his charge, or overcome with weariness yields himself up to his drowsy propensities. Viewed in the light of these facts, how full of condescension and cheer is the assurance of God's never ceasing care —

"He who keepeth thee will not slumber.

Behold, he who keepeth Israel

Doth not slumber or sleep.

Jehovah is thy keeper."

While the services of the keeper constitute at all times a marked feature of life in Palestine, they are perhaps more needed when travelling through the country than at any other time. Then, when the moving camp is nightly pitched in strange fields, it becomes absolutely necessary to apply to the nearest authorities for a nocturnal guardian, before one can safely lie down to rest. Now this Psalm 121 being one of "the Songs of Degrees, "was probably composed to be sung on the way to Jerusalem, as a pilgrim hymn, when the Israelites were coming up annually to keep the three great feasts. As a journeying psalm, it would therefore have peculiar significance in its allusion to the keeper by night. —James Neil, in "Palestine Explored," 1882.

When one asked Alexander how he could sleep so soundly and securely in the midst of danger, he told him that Parmenlo watched, Oh, how securely may they sleep over whom he watcheth that never slumbers nor sleeps! —From "The Dictionary of Illustrations," 1873.

When one asked Alexander how he could sleep so soundly and securely in the midst of danger, he told him that Parmenlo watched, Oh, how securely may they sleep over whom he watcheth that never slumbers nor sleeps! —From "The Dictionary of Illustrations," 1873.

A poor woman, as the Eastern story has it, came to the Sultan one day, and asked compensation for the loss of some property. "How did you lose it?" said the monarch. "I fell asleep", was the reply, "and a robber entered my dwelling". "Why did you fall asleep?" "I fell asleep because I believed that you were awake". The Sultan was so much delighted with the answer of the woman, that he ordered her loss to be made up. But what is true, only by a legal fiction, of human governments, that they never sleep is true in the most absolute sense with reference to the divine government. We can sleep in safety because our God is ever awake. We are safe because he never slumbers. Jacob had a beautiful picture of the ceaseless care of Divine Providence on the night when he fled from his father's house. The lonely traveller slept on the ground, with the stones for his pillow, and the sky for his canopy. He had a wondrous vision of a ladder stretching from earth to heaven, and on which angels were seen ascending and descending. And he heard Jehovah saying to him, "Behold, I am with thee, and will keep thee in all places whither thou goest." —N. McMichael.

A poor woman, as the Eastern story has it, came to the Sultan one day, and asked compensation for the loss of some property. "How did you lose it?" said the monarch. "I fell asleep", was the reply, "and a robber entered my dwelling". "Why did you fall asleep?" "I fell asleep because I believed that you were awake". The Sultan was so much delighted with the answer of the woman, that he ordered her loss to be made up. But what is true, only by a legal fiction, of human governments, that they never sleep is true in the most absolute sense with reference to the divine government. We can sleep in safety because our God is ever awake. We are safe because he never slumbers. Jacob had a beautiful picture of the ceaseless care of Divine Providence on the night when he fled from his father's house. The lonely traveller slept on the ground, with the stones for his pillow, and the sky for his canopy. He had a wondrous vision of a ladder stretching from earth to heaven, and on which angels were seen ascending and descending. And he heard Jehovah saying to him, "Behold, I am with thee, and will keep thee in all places whither thou goest." —N. McMichael.

It is necessary, observes S. Bernard, that "he who keepeth Israel" should "neither slumber nor sleep", for he who assails Israel neither slumbers nor sleeps. And as the One is anxious about us, so is the other to slay and destroy us, and his one care is that he who has once been turned aside may never come back. —Neale and Littledale.

Slumber. Sleep. There is no climax in these words, as some have supposed. Etymologically, the first is the stronger word, and it occurs in Ps 76:5 6 of the sleep of death. In this instance there is no real distinction between the two. Possibly there may be an allusion to the nightly encampment, and the sentries of the caravan. —J.J. Stewart Perowne.

He... shall neither slumber nor sleep. This form of expression, he will not slumber nor sleep, would be improper in other languages, according to the idiom of which it should rather be, He will not sleep, yea, he will not slumber: but when the Hebrews invert this order, they argue from the greater to the less. The sense then is, that as God never slumbers even in the smallest degree, we need not be afraid of any harm befalling us while he is asleep. —John Calvin.

He that keepeth Israel. With an allusion to Jacob, who slept at Bethel, and to whom the promise of God took this form, "And, behold, I am with thee, and will keep thee in all places whither thou guest": Ge 28:15. —Aben Ezra, quoted by H.T. Armfield.

Shall neither slumber nor sleep. Man sleeps; a sentinel may slumber on his post by inattention, by long continued wakefulness, or by weariness; a pilot may slumber at the helm; even a mother may fall asleep by the side of the sick child; but God is never exhausted, is never weary, is never inattentive. He never closes his eyes on the condition of his people, on the wants of the world. —Albert Barnes.

A number of years ago Captain D. commanded a vessel sailing from Liverpool to New York, and on one voyage he had all his family with him on board the ship. One night, when all were quietly asleep, there arose a sudden squall of wind, which came sweeping over the waters until it struck the vessel, and instantly threw her on her side, tumbling and crashing everything that was moveable, and awakening the passengers to a consciousness that they were in imminent peril. Everyone on board was alarmed and uneasy, and some sprang from their berths and began to dress, that they might be ready for the worst. Captain D. had a little girl on board, just eight years old, who, of course, awoke with the rest.

"What's the matter?" said the frightened child.

They told her a squall had struck the ship.

"Is father on deck?" said she.

"Yes; father's on deck."

The little thing dropped herself on her pillow again without a fear, and in a few moments was sleeping sweetly in spite of winds or waves.

Fear not the windy tempests wild,

Thy bark they shall not wreck;

Lie down and sleep, O helpless child!.

Thy Father's on the deck. —"The Biblical Treasury," 1873.

The same that is the protector of the church in general, is engaged for the preservation of every particular believer; the same wisdom, the same power, the same promises. "He that keepeth Israel" (verse 4), "is thy keeper" (verse 5). The Shepherd of the flock is the Shepherd of every sheep, and will take care that not one, even of the little ones, shall perish. —Matthew Henry.

The same that is the protector of the church in general, is engaged for the preservation of every particular believer; the same wisdom, the same power, the same promises. "He that keepeth Israel" (verse 4), "is thy keeper" (verse 5). The Shepherd of the flock is the Shepherd of every sheep, and will take care that not one, even of the little ones, shall perish. —Matthew Henry.

The Lord is thy keeper. Two principal points are asserted in these previous words.

1. Jehovah, and Jehovah alone, the omnipotent and self existent God, is the Keeper and Preserver of his people.

2. The people of God are kept, at all times and in all circumstances, by his mighty power unto everlasting salvation; they are preserved even "for evermore." In the first particular, the divinity of the great Keeper is declared; and, in the second, the eternal security of his people through his omnipotence and faithfulness. This was the Psalmist's gospel. He preached it to others, and he felt it himself. He did not speculate upon what he did not understand; but he had a clear evidence, and a sweet perception, of these two glorious doctrines, which he delivered to the people... This character, under the name of Jehovah, is the character of Christ. Just such a one is Jesus, the Shepherd of Israel. He says of himself to the Father, "Those that thou gavest me I have kept, and none of them is lost, but the Son of Perdition, that the Scripture might be fulfilled." ...From what has been premised, it seems evident, that the keeper of the faithful is no other than Jehovah. This the Psalmist has proved. It appears equally evident that Christ is their Keeper and Preserver. This he hath declared himself; and his apostles have repeatedly declared it of him. It follows, therefore, that Christ is truly and essentially Jehovah. All the sophistry in the world cannot elude this conclusion; nor all the heretics in the world destroy the premises. And, if Christ be Jehovah, he is all that supreme, eternal, omnipotent being, which Arians, Socinians, and others deny him to be. —Ambrose Serle, in "Hora Sotitarice," 1815.

Keeper. Shade. The titles of God are virtually promises. When he is called a sun, a shield, a strong tower, a hiding place, a portion. The titles of Christ, light of the world, bread of life, the way, the truth, and life; the titles of the Spirit, the Spirit of truth, of holiness, of glory, of grace, and supplication, the sealing, witnessing Spirit; faith may conclude as much out of these as out of promises. Is the Lord a sun? then he will influence me, etc. Is Christ life? then he will enliven me, etc. —David Clarkeon, 1621-1686.

Thy shade upon thy right hand. That is, always present with thee; or, as the Jewish Arab renders it, "Closer than thy shadow at, or from thy right hand." —Thomas Benton, in "Annotations on the Book of Job and the Psalms," 1732.

Thy shade. In eastern countries the sun's burning rays are often arrows by which premature death is inflicted; and when the Psalmist speaks of Jehovah as a shady covert for the righteous that imagery suggests the idea of the "coup de soleil" or sunstroke as the evil avoided. —J.F., in The Baptist Magazine, 1831.

Shade. The Hebrew word is tsel, "a shadow, "and hence it has been supposed that the words, "thy shadow at thy right hand, "are a figurative expression, referring to the protection afforded by the shade of a tree against the scorching rays of the sun, or to the custom which prevails in tropical climates especially, of keeping off the intense heat of the sun by a portable screen, such as an umbrella or parasol. The word is often put for defence in general. Compare Nu 14:9; Isa 30:2; Jer 48:45. —James Anderson.

Verses 5-8. How large a writ or patent of protection is granted here! No time shall be hurtful, neither "day nor night, "which includes all times. Nothing shall hurt, neither sun nor moon, nor heat nor cold. These should include all annoyances. Nothing shall be hurt. "Thy soul shall be preserved, thy outgoings and thy comings in shall be preserved." These include the whole person of man, and him in all his just affairs and actions. Nothing of man is safe without a guard, and nothing of man can be unsafe which is thus guarded. They should be kept who can say, "The Lord is our keeper"; and they cannot be kept, no, not by legions of angels, who have not the Lord for their keeper. None can keep us but he, and he hath promised to keep us "for evermore." —Joseph Caryl.

The sun shall not smite thee. hrh of the sun signifies to smite injuriously (Isa 49:10), plants, so that they wither (Ps 102:5), and the head (Joh 4:8), so that symptoms of sunstroke (2Ki 4:19; Jud 8:2 seq.) appear. The transferring of the word to the word is not zeugmatic. Even the moon's rays may become insupportable, may affect the eyes injuriously, and (more particularly in the equatorial regions) produce fatal inflammation of the brain. From the hurtful influences of nature that are round about him the promise extends in verses 7,8 in every direction. Jahve, says the poet to himself, will keep (guard) thee against all evil, of whatever kind it may be and whencesoever it may threaten; he will keep thy soul, and therefore thy life both inwardly and outwardly; he will keep thy going out and coming in, i.e., all thy business and intercourse of life... everywhere and at all times; and that from this time forth even for ever. —Franz Delitzsch.

The sun shall not smite thee by day, etc. A promise made with allusion unto, and application of that care which God had over his people, when he brought them out of Egypt through the wilderness, when he guarded them from the heat of the sun by a cloud by day, and from the cold and moistness of the night and moon by a pillar of fire by night. —David Dickson.

Nor the moon by night.

The moon, the governess of floods,

Pale in her anger, washes all the air,

That rheumatic diseases do abound. —William Shakespeare (1564-1616), in "The Midsummer Night's Dream."

Joseph Hart in one of his hymns speaks of some who "travel much by night." To such this promise is precious. —Biblical Treasury.

Nor the moon by night. The effect of the moonlight on the eyes in tiffs country is singularly injurious... The moon here really strikes and affects the sight, when you sleep exposed to it, much more than the sun, a fact of which I had a very unpleasant proof one night, and took care to guard against it afterwards; indeed, the sight of a person who should sleep with his face exposed at night would soon be utterly impaired or destroyed. —John Carne, in "Letters from the East," 1826.

Nor the moon by night. In the cloudless skies of the East, where the moon shines with such exceeding clearness, its effects upon the human frame have been found most injurious. The inhabitants of these countries are most careful in taking precautionary measures before exposing themselves to its influence. Sleeping much in the open air, they are careful to cover well their heads and faces. It has been proved beyond a doubt that the moon smites as well as the sun, causing blindness for a time, and even distortion of the features. Sailors are well aware of this fact; and a naval officer relates that he has often, when Sailing between the tropics, seen the commanders of vessels waken up young men who have fallen asleep in the moonlight. Indeed, he witnessed more than once the effects of a moonstroke, when the mouth was drawn on one side and the sight injured for a time. He was of opinion that, with long exposure, the mind might become seriously affected. It is supposed that patients suffering under fever and other illnesses are affected by this planet, and the natives of India constantly affirm that they will either get better or worse, according to her changes. —C.W., in, "The Biblical Treasury."

The Lord shall preserve thee from all evil. Lawyers, when they are drawing up important documents, frequently conclude with some general terms to meet any emergency which may possibly occur. They do this on the principle, that what is not in may be supposed to be intentionally left out. In order to guard against this inference, they are not content with inserting a number of particular cases; they conclude with a general statement, which includes everything, whether expressed or not. A similar formula is inserted here. It is of great Importance, that the feet of travellers be kept from sliding, as they pursue their journey. It is of great importance, that they be preserved from heat by day, and from cold by night. But other dangers await them, from which they require protection; and lest the suspicion be entertained, that no provision is made for these being surmounted, they are all introduced in the saving and comprehensive clause. No matter what may be their character, no matter from what quarter they may appear, no matter when they may nome, and no matter how long they may continue, the declaration covers them all. Divine grace changes the nature of everything it handles, and transforms everything it touches into gold. Afflictions are overruled for good; and the virtues of the Christian life are developed with unusual lustre. "The Lord shall preserve thee from all evil." —N. McMichael.

The Lord shall preserve thee from all evil, etc. It is an absolute promise, there are no conditions annexed; it honours God for us simply to believe it, and rest on the Lord for the performance of it. As we view it, what have we to fear? The mouth of the Lord hath spoken it, his word is immutable. Jesus preserves body and soul, he is the Saviour of the body as well as of the soul. —Samuel Eyles Pierce.

The threefold expression, "shall keep thee...thy soul...thy going out and thy coming in, "marks the completeness of the protection vouchsafed, extending to all that the man is and that he does. —J.J. Stewart Perowne.

The threefold expression, "shall keep thee...thy soul...thy going out and thy coming in, "marks the completeness of the protection vouchsafed, extending to all that the man is and that he does. —J.J. Stewart Perowne.

It is of importance to mark the reason why the prophet repeats so often what he had so briefly and in one word expressed with sufficient plainness. Such repetition seems at first sight superfluous: but when we consider how difficult it is to correct our distrust, it will be easily perceived that he does not improperly dwell upon the commendation of the divine providence. How few are to be found who yield to God the honour of being a "keeper", in order to their being thence assured of their safety, and led to call upon him in the midst of their perils! On the contrary, even when we seem to have largely experienced what this protection of God implies, we yet instantly tremble at the noise of a leaf falling from a tree, as if God had quite forgotten us. Being then entangled in so many unholy misgivings, and so much inclined to distrust, we are taught from the passage that if a sentence couched in a few words does not suffice us, we should gather together whatever may be found throughout tim whole Scriptures concerning the providence of God, until this doctrine —"That God always keeps watch for us" —is deeply rooted in our hearts; so that, depending upon his guardianship alone, we may bid adieu to all the vain confidences of the world. —John Calvin.

It is of importance to mark the reason why the prophet repeats so often what he had so briefly and in one word expressed with sufficient plainness. Such repetition seems at first sight superfluous: but when we consider how difficult it is to correct our distrust, it will be easily perceived that he does not improperly dwell upon the commendation of the divine providence. How few are to be found who yield to God the honour of being a "keeper", in order to their being thence assured of their safety, and led to call upon him in the midst of their perils! On the contrary, even when we seem to have largely experienced what this protection of God implies, we yet instantly tremble at the noise of a leaf falling from a tree, as if God had quite forgotten us. Being then entangled in so many unholy misgivings, and so much inclined to distrust, we are taught from the passage that if a sentence couched in a few words does not suffice us, we should gather together whatever may be found throughout tim whole Scriptures concerning the providence of God, until this doctrine —"That God always keeps watch for us" —is deeply rooted in our hearts; so that, depending upon his guardianship alone, we may bid adieu to all the vain confidences of the world. —John Calvin.

The Lord shall preserve. The word "shamar" imports a most tender preservation; from it comes "shemuroth", signifying the eyelids, because they are the keepers of the eye, as the Lord is called in the verse preceding —shomer Ishrael, "the keeper of Israel". If the lids of the eye open, it is to let the eye see; if they close, it is to let it lest, at least to defend it; all their motion is for the good of the eye. O, what a comfort is here! The Lord calls his Church "the apple of his eye": "he that toucheth you, touches the apple of mine eye". The Church is the apple of God's eye, and the Lord is the covering of it. O, how well are they kept whom "the keeper of Israel" keepeth! The Lord was a buckler to Abraham, none of his enemies could harm him; for his buckler covered him thoroughly. The Lord was a hedge unto Job; Satan himself confessed he could not get through it, howsoever many a time he assayed it, to have done evil unto Job. . . . But seeing this same promise of preservation was made before (for from the third verse to the end of the Psalm, six sundry times, is the word of keeping or preserving repeated), why is it now made over again? Not without cause; for this doubling and redoubling serves, first, for a remedy of our ignorance. Men, if they be in any good estate, are ready to "sacrifice to their own net, "or "to cause their mouth to kiss their own hand, "as if their own hand had helped them: thus to impute their "deliverance" to their "calf, "and therefore often is this resounded, "The Lord, " "The Lord." Is thy estate advanced? The Lord hath done it. Hast thou been preserved from desperate dangers? Look up to the Lord, thy help is from on high, and to him let the praise be returned. Secondly, it is for a remedy of our natural diffidence: the word of the Lord in itself is as sure when it is spoken, as when it is sworn; as sure spoken once, as when it is oftener repeated; yet is not the Lord content to speak only, but to swear also; nor to speak once, but often, one and the selfsame thing. The reason is showed us by the apostle, that hereby he may "declare to the heirs of promise the stability of his counsel." Heb 6:1 Ge 21:32. As Joseph spake of Pharaoh his vision, "It was doubled, because the thing is established by God, and God hasteth to perform it"; so is it with every word of the Lord, when it is repeated; it is because it is established, and God hastens to perform it. —From a Sermon by Bishop Couper, entitled "His Majesties Coming in," 1623.

The Lord shall preserve thy going out and thy coming in. All actions being comprehended under one of these two sorts, "going out" to more public, and "coming in" to more private affairs; or again, "going out" to begin, and "coming in" at the end of the work. But by this expression may here perhaps be more particularly signified that God would protect David, even to the end of his days, whenever he marched out with his armies, or brought them home. —Thomas Fenton.

From this time forth, and even for evermore. He has not led me so tenderly thus far to forsake me at the very gate of heaven. —Adoniram Judson.

The window opened towards Jerusalem.

1. The hills we look to.

2. The help we look for.

3. The eyes we look with.

Whence cometh my help? A grave question; for,

1. I need it, greatly, in varied forms, constantly, and now.

2. In few directions can I look for it, for men are feeble, changeable, hostile, etc.

3. I must look above. To Providence, to Grace, to my God.

The Creator the creature's helper.

1. God is his people's "help."

2. He helps them in proportion as they feel their need of his help.

3. His help is never ill vain. "My help cometh." not from the earth merely, or the skies, but "from the Lord, which made heaven and earth". Isa 40:26-31. —G.R.

Verse 3 (First clause). The preservation of saintly character the care of the Creator.

Comfort for a pilgrim along the 'mauvais pas' of life. We have a Guide omniscient, omnipotent, never slumbering, unchanging.

He that keepeth thee will not slumber.

1. The Lord's care is personal in its objects. The keeper of Israel is the keeper of the individual. God deals with us individually.

(a) This is implied in his care of the church, which is composed of individuals.

(b) It is involved in the nature of our religion, which is a personal thing.

(c) It is affirmed in Scripture. Examples; promises; experiences. "He loved me, "etc., etc.

(d) It is confirmed by experience.

2. The Lord's care is unwearied in its exercise: "Will not slumber."

(a) He is never unacquainted with our condition.

(b) He is never indifferent to it.

(c) He is never weary of helping us. We sometimes think he sleeps, but this is our folly. —Frederick J. Benskin, of Reading, 1882.

1. The suspicion —that God sleeps.

2. The denial.

3. The implied opposite —he is ever on the watch to bless.

He keepeth Israel,

1. As his chief treasure, most watchfully.

2. As his dearest spouse, most tenderly.

3. As the apple of his eye, most charily and warily. —Daniel Featley, 1582-1645.

The Lord Keeper.

1. Blessings included in this title.

2. Necessities which demand it.

3. Offices which imply it, —Shepherd, King, Husband, Father, etc.

4. Conduct suggested by it.

Verse 5 (last clause). God as near us, and as indivisible from us as our shadow.

The Lord is thy keeper, not angels.

1. He is able to keep thee. He has infinite knowledge, power, etc.

2. He has engaged to keep thee.

3. He has kept thee.

4. He will keep thee. In his love; in his covenant, etc., as his sheep, his children, his treasures, as the apple of his eye, etc. —F.J.B.

The Lord is thy keeper.

1. Wakeful: "Will not slumber."

2. Universal: "Thy going out and thy coming in:" "From all evil."

3. Perpetual: "Day:" "night: ...evermore."

4. Special: "Thy:" "Israel." —W.J.

The highest powers, under God, prevented from hurting believers, and even made to serve them.

Our Horoscope.

1. Superstitious fears removed.

2. Sacred assurances supplied.

1. Personal agency of God in providence.

2. Personal regard of providence to the favoured individual.

3. Special care over the centre of the personality —"thy soul."

Who? "The Lord." What? "Shall preserve thee." When? "Going out and coming in from this time forth." How long? "For evermore." What then? "I will lift up mine eyes."

1. Changing —going out and coming in.

2. Unchanging —"The Lord shall preserve," etc.

WORKS UPON THE HUNDRED AND TWENTY-FIRST PSALM

In "Letters on Spiritual Subjects . . ." by SAMUEL EYLES PIERCE... London: 1862, Vol. I., pp. 359-370, there are "Some Observations on the Hundred and Twenty first Psalm."

In "Meditations on Twenty select Psalms," by Sir ANTHONY COPE, Chamberlain to Queen Katherine Parr. Reprinted from the edition of 1547; ...By WILLIAM H. COPE, M.A. 1848, there is a Meditation on this psalm.

See also List of Works upon the Gradual Psalms, in notes on Psalm 120.

The 121. Psalme. I will lift mine eyes vnto the mountaynes, &c.

The argument of the Psalme. The Psalme going before was a prayer for the preseruation and continuance of the word of God & found doctrine, against pestiferous tongues and wicked opinions: For that is the chiefest assault that Satan maketh against the church of God. Now this Psalme I take to be as an exhortation to the faithful, This Psalme containeth the doctrine of faith. for it conteineth the doctrine of faith. Which faith is a knowledge of thinges inuisible and to be looked for, and resteth in the promise & word of God. But because Gods word excedeth the capacity of man, & the thinges which it promiseth seeme either absurd & vnlikely, or impossible or else incredible & against al reason, therfore they which haue once begun to beleue, haue nede of continual exhortations, to stirre them vp against ye tētations of the flesh, which striue against faith & the word of God, least the spirit being pressed downe with the heauy burden of the flesh, should be vtterly vnable to thinke of spiritual and heauenly things. For our life is full of troubles, tossed with continual tempests, as they which are sayling on the sea, and we are caried away euery moment with the blasts of tentations, whiles our mindes are assailed either with prosperitie or aduersity, with wealth or pouerty, with glory or ignominy, with ioy or sorrow. And hereof yet doe fellow much more greuous & daungerous tentations: that is to say, security and desperation. Therfore when these stormes blowe, it is necessarie that we shoulde be stirred vp with continuall exhortations out of the worde of God, whereby we may learne to resist the same. And thus doe I vnderstand this Psalme, that it is a doctrine whereby we are admonished & taught that we shoulde haue our faith exercised and stirred vp with continual exhortations so long as we liue, least we being ouercome with the cares of this world, should forget and neglect the rich blessings and euerlasting treasures of the life to come.

Verse. 1. I will lift mine eyes vnto the mountaines from whence my helpe commeth.

These words do include a cōparison betwene the mountaines which bring helpe and succour, & the mountaines that bring desolation and destruction: as euery doctrine of faith & euery promise importeth also the contrarie, if you haue respect to the flesh. The godly haue a promise of Christ that he will be their helpe and succour: but if we looke to the outward appearance, Christ himselfe hanging vppon the crosse, seemeth to be vtterly forsaken. In like maner there is a comparing togither of contraries to be vnderstande throughout this whole Psalme: A cōparing of contraries As though the Prophet should say: when tentations & trialls of faith are at hand, one runneth to this place and an other to that, seeking for helpe & succour diuers wayes: As amongst my people some runne to Bethel, some to Gilgal, some to Bethauen, as mountaines from whence they looke for helpe and succour. Euen as in popery they run to euery stocke and blocke, as to their onely patrones and helpers, with kneeling, knocking, creping, kissing and licking. For the reliefs and comforts are infinite which the heart beleueth and seeketh after when it is in trouble and distresse. And it is a wonderfull thing to see howe ready it is to receiue helpe and comfort▪ any way else▪ sauing onely of God. The commendation of faith. This is then the praise and commendation of faith, that it looketh onely towardes the healthfull and comfortable mountayne which is in Ierusalem, & refuseth the succour of all other mountaines. Thus the prophet casteth his eyes aside (as it were) vpon the wicked, who forsaking the helpe of the Lordes mercie and goodnes which was then in Ierusalem, sought reliefe and succour in other mountaines.

In like maner in the kingdom of the Romish Antichrist there are infinite feets and swarmes of Monks and other supersticious votaries, some holding of Augustine, some of Benedict, some of Francisce, &c. which by their vowes and monasticall life thinke to obtaine the kingdom of heauen, hoping also by these comforts to ouercome the terrour of Gods wrath & heale the woundes of conscience. And this is alwayes the inclination of mans nature to follow his owne wayes and to forsake the wayes of the Lord. Therfore Dauid sayth: Some forsake the temple & abhorre the mount Syon, but I abide in the simple way of faith & true religion, which is the healthfull hill that the Lorde him selfe hath appoynted. In that he calleth it the healthfull hill or the hill from whence helpe and succour commeth, he reiecteth and condemneth all other hills which haue a shewe of helpe and succour. Such I meane as is visibly wrought in the seruice and honour done to the idols, but true helpe they giue none. So the Iewes sayd that Baall shewed more present help in the temple then God. So they cry in Ieremy: VVe will doe sacrifice to the Queene of heauen: but thy commaundement we will not doe: for since we left to doe sacrifice to the Queene of heauen, the sworde and famine hath consumed vs: And thus forsaking the temple and the true worship of God, they ranne headlong to all impietie.

But you will say: Why would God that Idolatry should haue such successe? Euen to trye our fayth, and whether we doe truely beleue and worship one God, according to that commaundement: Thou shalt haue none other Godds, &c. True it is in deede that Idolatry hath great successe: Idolatry prospereth and flourisheth for a time. yet is it but for a time. So said King Achas: The goddes of the Kings of the Syrians doe helpe them: therefore will I also seeke their fauour, and they shall helpe me. But what sayth the Scripture? The gods of Syria were the destruction both of them and of all Israell. And this is the end of all such false trust.

So doth Mammon likewise helpe his worshippers: For he is a great god, and bringeth to them libertie, ioy and comfort. He lifteth them vp to wealth and dignitie: he maketh them to swell with pride and glory. Humane helps and comforts. But howe long? For the time of this fraile & brickle life: but in death he doth not only forsake them, but driueth them downe to the deepe pit of hell. Therefore whatsoeuer worldly and visible comfortes and delightes the heart of man can here desire or enioy, he findeth them vncertayne and shortly must forsake them, and yet withall they bring vnspeakeable tormentes and afflictions of mind, and lead men into such blindnes that they haue no regard of God at all: who doth not delight his true worshippers with vayne pleasures of this worlde which endure but a moment, but replenisheth them with euerlasting ioyes. For thus he sayth: I will see you againe, and your heart shall reioyce, and your ioy no man shall take from you. Let vs learne therefore to cleaue fast to the Lord our God, and those inuisible comforts: and if trouble come (as we can not looke to be without a crosse) if we seeme to be desolate and distitute of all comfort, yet God hath a time when he will shew him selfe to haue a care of vs, and we shall finde that the afflictions of this life are not to be compared to the glory which shall be reueiled on vs, as S. Paule comforteth vs.

This is then the sense and meaning of this verse, that fayth is a knowledge of thinges inuisible, and yet to be looked for, least we shoulde thinke it to be but a meere speculation, as some doe make it. There are thinges to be looked for of the which we haue experience in this life, that is to say, a good conscience, a ioyfull heart, an inuincible faith, which is able to stande against all stormes of tentations, against pouertie, enuy, reproche and sclaunder of the world, against errours and false doctrine, and euen against death it selfe. Thus we must learne to know the nature of faith, namely that it is a will or knowledge or an expectation resting vpon the word of God, which word sheweth and setteth forth vnto vs inuisible helps, and yet to be looked for as certaine and vnfallible: and although we thinke it long before they come, yet will they come, when it shall be most to our ioy & comfort. And this is it that these words of the Prophet doe here expresse: I lift vp mine eyes to the hils from whence my helpe commeth. Here he sheweth him selfe to be destitute of helpe and succour, and yet in sure hope and expectation thereof, he looketh vp vnto those hills and hopeth for inuisible comfort.

In like maner must we doe also. I am in distresse or affliction of body or mind: I am in necessity and can see no meanes how to liue, how to maintayne my family, how to escape this daunger or that. Here is the hart oftentimes oppressed with sorrow, and miserably vexed, as though there were no succour, no comfort, nor remedy to be founde. But here must we be certainely perswaded that there is help and succour prepared for vs, and the time therof also appoynted of God, although we know not when it shall be. But by this we may learne what a hard matter it is to beleeue when the hart must yeld and consent to any thing contrary to that which both we se, heare, & feele. I my self haue bene oftentimes in wonderful great daūgers, when the whole world (as it were) conspired against me. For the Pope my mortall enemy and the enemy of my Christ, did not cease to stirre vp against me, what power and terrour so euer he was able to deuise. Here reason woulde rather perswade me to kepe silence and say nothing, then to teach and bring my selfe thereby into trouble and daunger. The help of the Lord. For reason can neuer see the Lordes maruelous help and deliuerance, which is inuisible and hidden from the eies of the world: therfore it thinketh onely of that which it seeth, that is to say, destruction.

In all these stormes, how my mind was stablished in God, what my faith and hope was, I will here say nothing. Albeit in these great daungers (I graunt) my minde was oftentimes troubled, and yet at the length the inuisible help of God, being hidden from myne eyes, and from the eyes of the whole worlde, appeared: so that not onely my deadly and mightie aduersaries could not haue their wills vppon me, but also the preaching of the Gospell had more prosperous successe, & more mightely encreased then euer it did before. Therefore, forasmuch as flesh can not see the inuisible things of God, let vs so humble our selues vnto the obedience of faith, that we may learne to say: I lift myne eyes vnto the hills. There is sure helpe prepared, though I can by no meanes see or perceiue the same, and flesh seeth & also looketh for the contrary. So doe these wordes expresly and liuely set forth the nature and strength of faith, and what it is.

Why he sayth to the hills, and not to the Lord. But why sayth he, I lift myne eyes to the hills, and not to God? And againe, why doth he mention moe hilles then one? for that seemeth to maintayne Idolatrie. To the first I aunswere that this and such like places: as, he send thee his helpe from the holy place, doe teach vs yt God will be heard, worshipped, looked for, and prayed vnto according to his word, and not according to our imaginations. So sayth he in Exodus: In what place soeuer I shall leaue a remembrance of my name, there will I visite thee, and blesse thee. Therefore the Iewes were alwayes bounde to the temple of Ierusalem, in what place or countrey soeuer they were, and also when they prayed at home in their owne houses, to turne their eyes toward Syon. The prayer of the godly pleased God euen in Babylon, farre from the temple and from Ierusalem: but yet in this respect, because they sunge and praied to that God which dwelled in the hill Syon, and there had erected his tabernacle.

And this is the cause why the Prophetes condemned all other kindes of seruice and worship done vnto God in other places. For it was not enough to say: O God which didst bring thy people out of Egypt: For so Ieroboam also spake vnto God, and sayd truely of him, and perhaps prayed more earnestly then they that were in Ierusalem, and in the temple. Such a fayre shew and pretence of true holines hypocrisie is wont to make: and Idolatrie is oftentimes more earnest & vehement then true pietie. But why did not such prayers please God? Forsoth because other hilles were not chosen & appointed of God to that purpose, neither had they the word and promise of God. Wherfore God would not heare their prayers but only in that place, or at least, turning thē selues both with eyes and heart towards Ierusalem, if with their bodies they could not be present. Daniel therefore being in Babilon, when he was about to make his prayer vnto God, turned himself towards Ierusalem, not only because Salomon in his prayer vnto God besought him that if they at any time shoulde be driuen out of their countrey, & turning them selues towards this place should make their prayer vnto him, he would heare them and bring them home againe: but also because God will be worshipped in yt place which he hath chosen, that all wandring deuotions and worshipping of God after mans imaginations, might be auoyded.

We which are in the time of the new testament, are not bound to any external place, as Christ sayth: The time shall come when they shall worshippe me neyther in this mountayne nor in that. Christ is our spirituall Sanctuarie: Our mountayne. for God will heare no man but through him onely, according to the saying of Christ: VVhat soeuer ye aske my Father in my name. &c. By him therefore we offer vnto God the bullockes of our lippes: For without Christ we can neither beleue, trust, nor obtayne any thing. This is the principall poynt of all our doctrine, and therefore we must lay sure hold on it. There haue bene many which haue gone about to please God without Christ. So Arius, albeit he robbed Christ of his diuinity, ye he would seeme to acknowledge a God whom he professed and worshipped. Monks and other religious Sectaries thinke to please God with their will works, vowes, & monastical life: Yea & in the whole kingdom of the Romish Idoll, what other meanes do they seke to please god withall? yea what other Christ do they make vnto them selues then their own works, inuētions, and traditions? All these lift vp their eyes, not to the hills, to the which Dauid loked, that is, they do not loke only vnto Christ: For he alone is that hill & holy Sanctuarie which we must lift vp our eyes vnto, that like as the Iewes had no Sanctuarie but that in Ierusalem: so we should haue no other Sanctuary to flie vnto but this one and alone, euen Iesus Christ the sonne of Mary.

Thus am I wont to aunswere to the first doubt, that Dauid fastned his eyes vpon the holy place & thither directed his praier, which place was in Ierusalem, in the which was the memoriall of the name of God which he had made vnto him selfe. Before that time it was in Siloc & Gibea where the Tabernacle was. In these places he heard the prayers of his people, and he receaued their sacrifices: but in other places he neither receaued praiers nor sacrifices: for there was not the memoriall of the name of the Lord which he had made to him selfe, but the memoriall of Idolls and Idolatry, which the impious Iewes had imagined to themselues. But nowe in the newe Testament the name of God dwelleth in Christ and his Church, which is one body with Christ, whereas is the word of God, baptisme, the supper of the Lord, and the exercise of obedience towards God.

To the second doubt thus I aunswere, that albeit he seemeth to prophecy of the church of the new Testament, in the which are many hilles, that is to say, God in Christ heareth the prayers of the faithfull in euerie place, neither is prayer and the worship of God bound to any externall place, yet may it be that the Prophet therefore spake in the plural number, because there were two hils in Ierusalem, namely mount Sion, and the mount called Moria, where the temple was. And moreouer (as I sayd before) the plural number sheweth a contrariety betwixt those hills and the hils of the Idolaters. As if he should say: The Idolaters run to their mountaines, but I will abide still in these hills, wherein my soule deliteth aboue all other.

Moreouer, where he sayth: I lift vp mine eyes vnto the mountaynes from whence my helpe commeth: it is the voyce of faith. For the flesh thinketh the crosse and all calamities to come from these hilles, and therefore calleth them not the hills from whence commeth helpe and comfort, but desolation and destruction, when it seeth it selfe in hatred with the worlde for religion, in pouertie, in tentations, in daungers, in terrours. This seemeth to be a desolation and a casting away from the face of God and a descending into hell. Against his iudgement of the fleshe fighteth faith, and iudgeth not according to that which it feleth and seeth, but according to the word which the Lord hath spoken, which biddeth vs lift vp our eyes to inuisible comfortes, and to become (as it were) inuisible, and by faith, in pouertie to beholde riches, in heauines and sorrowe ioy and comfort, in desolation and destruction helpe and succour, and when we seeme to be cut of and to be cast away from God, euen then to beleue and by faith to lay sure handfast on Gods eternall mercie and grace in Christ: As Dauid here did, who was afflicted and felt no comfort, and yet he sayth: I lift vp myne eyes to the hilles from whence commeth my helpe. Thou must lift vp thine eyes therfore, and in no wise fixe them vpon the present troubles, calamities, or afflictions whatsoeuer the fleshe seeth, feeleth, or suffereth: for that is to obey and consent to the eyes and the eares, that is to say, to harken to the flesh, which is alwaies ready to perswade thee that God is angry with thee, that he hath forsaken thee, that thy daunger is such and so terrible that thou canst neuer escape it. Here therefore thou must lift vp thine eyes to the hills of the Lord, and harken to the voice of God, who sayth and promiseth that helpe shall surely come from those hills: which albeit for the tyme it be inuisible and can neither be seene nor felt, yet is it most certayne and infallble. They that are in wealth, glorie and dignitie lift not vp their eyes to these inuisible thinges, and therefore they are puffed vp with pride and caried away with all noysom lustes. But such as are in pouerty, contempt of the worlde, afflicted in body or minde, are forced to lift vp their eyes, that the helpe which is inuisible may be made to them visible by fayth, according to the promise of God made vnto them in his word.

These are the words therefore of a man that felt the same that we feele, that is to say, our hearts to be oppressed with sorrow and heauines, when we thinking our selues to be desolate and forsaken, can see no succour: when we see, not riches but pouertie: not glory but ignominy, shame and confusion. In these calamities the heart is an heauie burden, weying downe to the grounde the eyes and the head, that they can see or thinke vpon nothing else but terrene and earthly thinges. Therefore he exhorteth vs by his owne example to lift vp our eyes, and looke to inuisible thinges which the word promiseth we shall certainly enioy. Thus we see the nature of faith liuely set out in this Psalme. Nowe followeth, as it were an explication what hills he speaketh of.

Verse. 2. My helpe commeth of the Lord which hath made heauen and earth.

He speaketh here of such hills as the eyes of the flesh could not see. For who was so quicke of sight to see, or so wise to perceiue and vnderstande, that the hill Moria was a holy hill. A heape of earth the bodily eyes might see: but the holynes, the power and the Maiestie of God there present, they could not see, nor that the word of the Lord was there, that the Lord had promised there to dwell and abide, that he had put a memoriall of his name in that place, and that there he would be sought, there he would be found, For he that sought not God in this place, coulde not finde him in heauen: Like as since God hath reueiled him self in yt man Christ, we truly say and also beleue that whosoeuer doe not imbrace and by faith lay hold on this man which was borne of the virgin, they can neuer beleue in God: but although they say they beleue in the maker of heauen and earth, yet doe they in deede beleue in the Idoll of their owne heart, for without Christ there is no true God. Therefore Dauid beholdeth these hills in Ierusalem, not with bodily eyes, as the oxe doth his stall, but with the eyes of the spirite he seeth that God dwelleth there by his word. Therfore these hils are nowe no more earth and molde, but they are the hilles of the Lorde and the fulnes of his godhead: so that with out these hills, concerning God there can nothing be found. Therefore it is truly sayd of the Prophet, that from these hilles commeth help and succour, that is to say, from God dwelling and abiding there by his word. Like as we beleue that Christ is the throne of grace in the which is the treasure of all good thinges and heauenly blessinges to be found, and without the which there is nothing.

Now, in that he doth not onely say: My helpe commeth from the Lord, but addeth moreouer: which made heauen & earth: he reproueth & condēneth all other helps which men seeke & procure vnto them selues besides God, with false trust & affiāce in ye same, as Idols of their owne imagination. So is Mammon a god also: that is to say, is worshipped of men as a god & helpeth them also sometimes. But in penury of food & vittells what succour can he bring? no man can satisfie his hungrie belly with gold and siluer. Likewise in drowth and barennes of the earth what can he help? What good can he do in diseases & infirmities of ye body? If then in these corporall maladies he can not help, what can he doe when the conscience is troubled with sinne & the horrour of death? It is therefore but a false pleasure and delite that Mammon bringeth: which is but only to satisfie & please the eyes, as a picture or painted table. Against these helps therfore & such like, which ye world seeketh after, the prophet setteth the Lord him self, who made not only gold & siluer, not only foode & sustenance, heauen and earth, that is to say, angels, men, and the whole world but besides these, giueth remissiō of sinnes, faith, righteousnes, ioy & peace of hart, with euerlasting life. He is (sayth the Prophet) my almighty and sure help, of whom I can not doubt, that he will euer fayle me the twinckling of an eye. To this Lord I flye for aide & succour, who not onely in this life can and doth giue health & welfare for a fewe yeres, wt securitie of cōscience & cōtempt of death & all ye furies of ye world: but also after this life, eternal felicity & life euerlasting.

Thus the Prophet inflameth him selfe & stirreth vp his faith for our example, that we likewise should magnifie the blessings & good gifts of God in vs, & also our hope & trust in him. For if the riche men of the world doe glory in their money, if they vaunt of their wealth and riches, why should not we also glory in the trust & confidence we haue in God, which hath made heauen and earth: which hath also in his hand all thinges necessary both for this life & for the life to come. But because these things are inuisible & can not be seene but with spirituall eyes, therefore we commonly neglect thē. And albeit the Lord do somtimes hide these helps from vs, & let vs feele the lacke therof for a time (as he doth in deede, to make vs the more desirous of thē, the more to esteeme them when we haue them, and to be the more thankfull to God for the same) yet must we learne surely to trust and vndoubtedly beleue that they will come.

Verse. 3. He will not suffer thy foote to slippe: For he that keepeth Israel will not slumber.

This verse dependeth vpon those that go before. For the Prophet, because he began with an exhortation to faith, now goeth about as it were with promises, Trust & affiance in the helpe & succour of the Lord. to moue and exhort the faithfull to hold fast this confidence & trust in the help & succour of the Lord. And very necessarie it is for vs, to exhort and stirre vp, not onely other, but our selues also, because of the present daungers and afflictions. For seeing the things which discomfort vs are present, and they which comfort vs are absent, therfore so long as the present things which vexe vs do endure, it is needefull that we should be stirred vppe with the worde and exhortation to perseuerance and pacience. For this exper[illegible: 3 letters]ce of trouble and affliction must be ioyned with doctrine & exh[illegible: 4 letters]tion. For our sight is so dimme, that we can not see these inui[illegible: 5 letters] thinges and the ende of afflictions. Therefore the flesh euer s[illegible: 2 letters]keth meanes how it may be deliuered, and when it can see non[illegible: 2 letters]as the carnall eyes can neuer see Gods maruelous helpe & deli[illegible: 3 letters]ance) then is it miserably vexed and tormented and can finde no[illegible: 1 letter]est nor quietnes. We haue neede therefore of exhortations out [illegible: 1 word] the word of God, that this streatnes of our heart may be dilated and enlarged, which he alone can doe that seeth the end of our tentations. We must heare what his word sayth, and not what our owne heart sayth, which onely seeth and feleth the beginning of tentations and afflictions, but the end thereof it can not see.

Therefore the holy Ghost here amplifieth and enlargeth the matter, that the exhortation may be the more effectuall. And here is first to be noted, that if the contrary were not, that is to say, no tentation felt or perill to be feared, then were this exhortation but in vayne. For if tentation shoulde haue an ende as soone as it beginneth, or if as soone as we feele any lacke, God should giue vs that we desire, wherefore then shoulde God promise any thing? Therefore neither is doctrine necessarie in those thinges that we know before, neither exhortation when we are out of daunger and feele no tentation. Therefore where the Prophet sayth: He will not suffer thy foote to slippe, he plainly sheweth what is the state of the afflicted. For when they feele them selues to be in daunger through the grieuousnes of tentation, their hearts are heauy and careful, least they should perish and be forsaken of the Lord for euer. Here haue they neede therfore of exhortation, that their faith faile not or be not vtterly quēched. For reason can iudge no other wise, but that a man being in this case is cleane reiected & forsaken of God, and after his owne sense feeleth that to be true which a certaine souldier was wont to say: that there are none which suffer more misery or are in greater daunger then such as serue God and their Prince faithfully.

Here is now no succour but to flie to the word of faith. And first this word pronounceth, that all they which will liue a godly life in Christ Iesu, shall suffer trouble and affliction. It setteth forth Christ for an ensample, who by the crosse entred into glory. It telleth vs that we must be made like vnto his image: that is, we must suffer with him if we looke to be glorified with him. Then we see that troubles and crosses are prepared for vs. It sheweth moreouer what is to be done and what remedie is to be fought in such afflictions: Remedies in afflictions. euen to resort to the word, to harken to the word, to rest in the word and the promise. It promiseth that tentation shall not continue with vs for euer, as our hearts doe iudge: but rather it telleth vs, that it is but momentane and short. And Christ compareth the afflictions of the faithfull to the trauell of a woman, where death and life are ioyned togither as neare as may be. For she that euen nowe sawe nothing but death, and despayred of the life both of her selfe and of her childe, as soone as the childe is borne forgetteth all her sorrowes past. Sainct Paule sayth: the afflictions of this life are not to be compared to the glory which shall be reueiled vpon vs. The iudgement of the word in afflictions must onely be followed. This iudgement of the word thou must followe, and not thine owne sense, which so iudgeth of the crosse and afflictions, that of a molehill or rather of a mote it maketh a great mountaine. So blind is reason and so vnable to iudge in matters of fayth. For that which God counteth but as a moment, a droppe, a sparcle, reason iudgeth to be euerlasting, a huge sea and a terrible fire. But thou wilt say: I finde and feele it so to be. What then? Doest thou feele or doeth God see and knowe more perfectly, thinkest thou? We must not iudge therefore according to our owne feeling, but according to that which the word of God pronounceth and iudgeth, or rather. God him self in his word.

The stories doe record that when Iulianus persecuted Athanasius and threatned his destruction, The history of Iulian and Athanasius. Athanasius so litle regarded the daunger thereof, that he likened the same to a clowde which the Sunne by litle and litle consumeth to nothing. What could be spoken more contemptuously of that outragious cruelty attempted by such a mightie Monarke and head of the Romane Empire? which rather might haue bene compared to a huge sea or a terrible fire. But as Athanasius sayd and beleued, euen so it came to passe: for Iulianus was slayne shortly after, and so Athanasius escaped the daunger. By whose example let vs learne how to iudge of our owne troubles and perills, and looke to the word of the promiser, that we depend not vpon our selues and our owne sense, but vpn the promise of the Lord. Death, pestilence, famine, hatred of the world and sclaunder, with such like, may well be resembled to an horrible tempest. And here if we follow reason, we are gone. But we must lift vppe our eyes to the hilles and harken to this voyce: I am the Lorde thy God, therefore magnifie my word, my helpe and my succour. Thus if we doe, then begin we to contemne that which to vs before seemed so huge and terrible: then the word & promise beginneth to kindle in our harts and bringeth such strength and courage, that we are able to say: Nowe, be it neuer so huge a tempest, neuer so terrible a storme, let it come. Here is God, here is his worde, I will not feare. Thus is all the rage and furie of the Deuill, yea euen sinne and death it selfe brought to nothing, and nowe is it become, as it were a mote, which before seemed to vs a mighty and huge mountayne.

Thus must we learne the distinctions of the holy Ghost. God taketh away thy wife, thy children. Thou fallest into sicknes and infirmitie of body. Thou losest thy goodes, thine estimation, the peace and tranquillitie of conscience, yea and some time, according to thine owne sense and feeling, Christ him selfe also. These are great matters in deede. But beware that whilest thou iudgest these thinges after thine owne sense, thou make not of a droppe an infinite sea, and of a sparcle a flaming fire. Though it be neuer so great which thou feelest and sufferest, yet God is greater. If God and Christ then perish not, if they still liue and reigne, what if thou lose thy wife, thy children, thy goodes, yea and thy life also? For what are all these if thou compare them to the inestimable grace of God and the riches which he hath promised in his word, but mere nothing? Therefore let vs lift vp our mindes to these heauenly riches, and let vs learne rightly to discerne betwene the crosse in respect of it selfe, that is, of the flesh and the sense of our owne heart, and in respect of God and his rich promise. Which if we consider as it is in it selfe and without Christ, what trouble is so small that shall not vtterly ouerthrowe vs, and so shall euery trouble be vnto vs intolerable. But if we behold the same in respect of God with the eyes of faith, though our afflictions and calamities seeme neuer so great and greeuous, yet the super abundant mercy of God in Christ swalloweth them vppe all. Who albeit he suffereth vs to be afflicted for a litle season, yet shall the ent[illegible: 1 letter]e be full of ioy and comfort. So sayth the Prophet Esay: For a litle while haue I forsaken thee. This momentane and short time, to the flesh seemeth an eternitie. But (as I said) our carnall eyes doe but deceiue vs. Therefore we must iudge according to Gods promises concerning inuisible things, and see what God hath said in his word.

This is the exercise of faith, whereof Dauid speaketh in this place, The exercise of faith. admonishing vs to looke to the word and promise, and to lift vp our eyes to inuisible things, and thereafter to iudge, and not according to thinges present. And here experience teacheth vs what an infinite wisedom true diuinitie is, which in this life we can neuer fully and perfectly attaine vnto. For to what sudden mutations this life is subiect, we see. To day aliue and in good health, to morrow dead and gone. Yea how infinite are the troubles, calamities, tentations and daungers wherewith our life is tossed as a shippe on the sea, which so terrifie vs that heauen and earth are to little for vs, yea the whole creature is to vs a very hell. This is the nature of flesh: which Satan moreouer so inspireth and bewitcheth, that it seeth not God, but rather (as it iudgeth) some great and horrible mischiefe: not life, but death and destruction. But this is no iudgement, but rather a delusion of the flesh and the deuil: against the which we must fight, yea and beleue that euen in our destruction (as to vs it seemeth) God is present with vs, and in our death Christ our King liueth: in whose sight our tribulations and afflictions, yea and death it selfe are altogither, (as you would say) but one nothing: and if we compare them vnto God by the iudgement of faith, we shall feele them so to be in deede. But who hath sufficiently learned thus to doe? Somewhat we may say, Experience and practise maketh a right Christian. and teach other after a sort: but vse and experience, with inward practise and feling is that which maketh a right diuine and a true Christian in deede, so that he may be able boldely to affirme and say with Dauid: He will not suffer thy foote to styppe: that is to say, he will not suffer thee to be vtterly ouerthrowne and perish. But the flesh saith the contrary, because it feeleth, not onely thy foote to slyppe, but it selfe also to be troden vnder foote.

Beholde the sonne of God what he suffered: Behold Iohn Baptist, the virgin Mary, the Apostles, the Prophets what they suffered. Behold ye church at this day what danger it is in, what troubles and afflictions it continually suffereth. And this is the state of the godly. Upon the experience whereof ariseth this prouerbe: The more wicked, the more happy. And therefore the worlde fearing and shunning these daungers, can neuer abide the Gospell. And thus it appeareth to them not to be true that Dauid sayth here: The Lord wil not suffer thy foote to slippe: but rather the contrary, that he causeth thy foote to slyppe. Albeit it doth but seeme so (for he doth not so in deede) and that to the flesh onely: but contrariwise, to the spirit and faith it is exaltation and glory before God. They iudge that death which is suffered for the confession of the Gospell, to be a beginning of a better and eternall life, Ignominy, shame and contempt of the worlde they count inestimable glory in the sight of God. The iudgement of faith. This is the iudgement of faith, albeit the flesh thinketh otherwise. But we may not iudge after the flesh: for if we do, what needeth then the doctrine of the word? what neede exhortations? what neede the promises? Therefore we must turne the euill into good, and where the fleshe concludeth that it is continually troden vnder foote, there faith must confesse and say, that by the crosse and by these afflictions we are made like to the sonne of God & fashioned like vnto Christ: For these things are to be beleued as inuisible and also insensible, and not as things to be seene and felt.

But such as will not beleue, but follow their owne sense and feling, doe rather choose the glory & pleasures of this worlde, which so litle while endure, and so suddenly vanish away. But how miserable shall their condition be, when, after these transitory, momentane and vaine pleasures they shall find and feele nothing but anguish & torments, with weeping & wailing for euer & without end. How much better had it bene for them to haue suffered for a while with Lazarus both sicknes and pouerty, then for a little season to flourish with the rich glutton in welth and prosperitie, & with him to be tormented in euerlasting fire? This doctrine therfore pertaineth to those which desire to beleue & not to fele, that they may discerne betwene God & their afflictions, not fixing their eyes vpon the present calamities, but looking vp to the inuisible help promised in the word. For those troubles & daungers where unto ye faithfull are subiect, do in deede cause the foote to slippe: but yet so that faith wil not suffer them to fall, but maketh them able to passe ouer those rockes, be they neuer so daungerous, & to compare their momentane afflictions with those things which are infinite and euerlasting, as to God him selfe, his power, his grace, and finally eternall life, which God hath promised in Christ to them that beleue in him. To know these things it is necessary, that we may be able to comfort both our selues and our brethren when Satan beginneth to rage, when troubles arise, when for the words sake we are hated, spoyled, persecuted and put to death. In these daungers whither shall we runne? God is greater then all our afflictions and calamities. Euen this must be our refuge: to say and confesse that God is greater then all our miseries: And albeit we perish, or rather seeme in our owne sence so to doe, yet God perisheth not, and therefore we must assuredly trust in his goodnes, mercy and power, and the sence and feeling of the spirite must be exalted (as ye would say) aboue the feeling of the flesh and of our owne hart. Thus they that will not doe, let them follow their own lustes and pleasures, and yet let them be sure that they shal drinke vp the dregges of the cuppe: wherof the godly drinke but a part, as the Prophet saith. Psal. 75.

Notwithstanding many times the godly doe finde also temporall helpe and deliuerance. For God doth not so neglect his seruaunts that he will leaue them vtterly destitute of comfort in this life. Dauid being driuen out of his kingdome was restored to the same againe. Ezechias stricken with a deadly disease, recouered and was restored to perfect health. The Iewes also dispersed and scattered among the Gentiles, were brought home againe. And euen here also faith hath her proper office, to waite and looke for this helpe and succour: for it commeth not by & by when we haue neede thereof or when we desire the same. Now, as the godly in such daungers find not alwayes help and deliuerance: euen so the wicked doe not alwaies prosper, but euen in this life are horribly plaged for their impietie. The kingdom of the Pope hath flourished long, and yet we see that much of his power wealth and riches is diminished, and the terrible vengeance of God is ready to fall vpon him and his for their impietie. Our nobilitie and gentlemen at this day contemne the ministery, plucke away the liuings of the Church, and spoyle the poore pastors and ministers therof: But the time will come (I nothing doubt) when one Pastor shall be more regarded then x. such gentlemen. And thus God sheweth and will shew his iudgement in the defence of the godly, euen by corporall or temporall punishment vpon the wicked. Therefore we ought so much the more strongly to cleaue to the word, and to hope and looke for succour, lifting vp our eyes from this sensible misery to Gods inuisible help and succour. Such things as hereafter followe in the Psalme, tende to the same sense and meaning: for the meaning of the spirite is, aboundantly with counsell and exhortation to edifie the Church.

Ver. 4. Beholde, he wil not sleepe nor slumber that kepeth Israel.

These also after the iudgement of the fleshe are deceaueable words. For is this to keepe and defend, when we are cast into prison? deliuered to the tormentor to be burned? when we are vexed of Satan and of the world with many and sundry afflictions? yea when as Christ him selfe is fastened to the crosse? when Iohn Baptist is beheaded at the request of a strumpet? Is it not extreme folly to call this a keeping and defending, when we see nothing else but an vtter forsaking and desolation? Therefore the flesh vnderstandeth these wordes in the contrary sense: that is for God the keeper and defender, To the flesh God semeth to be no keper but a destroyer. God the forsaker and destroyer. These are wordes therefore of the spirite and of faith, and not of the fleshe or carnall sense. For after the flesh God had no regarde of the Patriarke Iacob, when Ioseph was cast away by the crueltie of his brethren, and yet God did afterwardes declare that he had a care of him when he did so aduaunce Ioseph that he became in a manner the king of all Aegypt. Likewise God doth not so kepe vs but that we must dye: yea we must see the departing of our wiues, our children, our parents▪ we must be continually troubled and vexed of Satan: we must suffer many iniuryes of the ingratefull and wicked worlde. How doth this care now appeare in keeping and preseruing vs? wherein doth it appeare that God watcheth ouer vs? Wherefore we must lift vp our eyes to the hilles where the Lord hath published his wil and his word. There must we harken what he speaketh out of his holy temple, namely that he neither sleepeth, nor forsaketh vs, as the flesh peruersely iudgeth: but keepeth vs, careth for vs and watcheth ouer vs. This word faith layeth hold on, God is a keper and still watcheth ouer vs. & according to this word it iudgeth, although the flesh say and iudge the contrary neuer so much, & according to his own sense and feeling do think that God neither seeth nor heareth: but is like to those which the Psalmist speaketh of: They haue eares & heare not, they haue eyes & see not. Therefore he extolleth his owne god Mammon, that he may haue alwayes money at hand, and what so euer may maintaine the pleasures of this life. This vanitie is it that the flesh so magnifieth.

But he seeth not what shall followe when he must dye and forsake his riches, and therefore this keeper, this watchman which keepeth and preserueth vs by faith and by the word, he nothing regardeth. Let vs therefore which do beleue, and see this miserable blindenes of the world, be surely perswaded that this hidden & inuisible protection, vnder the which we abide by the power of faith and of the word, is almightie. For to this the holy Scripture leadeth vs, The kingdom of the deuill. and teacheth that the kingdome of the deuill is the kingdom of sinne and death, and therefore euery moment he causeth men to sinne, murthereth them, seduceth and bringeth them into errour, or at least goeth about by all meanes so to doe. Thus are we alwayes in death, in daunger of sinne, errour and damnable opinions. And what doe we whiles Satan is thus occupyed? we teach, we write, we reade, we sleepe, we eate, we drink, and we exercise such other offices and functions of the body & of the senses. Here our diuinitie teacheth vs euen by our owne experience, that if God did not watch when we sleepe, if he were not carefull for vs when we are careles, we should perish euery moment, we should lose our tongues, our eyes, our eares, our hands, our feete and our life also. And for as much as these thinges doe many times chaunce, and when we little doubt or thinke thereof, our wiues, our children or our frendes dye or else fall into some great daunger, it is a minifest token that the kingdom of the Deuill is the kingdom of death and sinne.

In this kingdom because we liue whiles we are in this world, hereof it commeth, that we often times offend and fall into many sinnes. Thus Dauid became both an adulterer and a murtherer. So that hereby we may learne that the kingdome of the deuill in this world is to aduaunce sinne, to murther & destroy. Now therefore, that we yet liue and breath, that we fall not dayly into greeuous and horrible sinnes, it is the great mercy, goodnes, and protection of this good keper and watchman whom Dauid here speaketh of. Thus doth our diuinitie teach, and thus doe the godly beleue: For by their owne experience they proue, and by experience of the whole Church, that Satan wil neuer rest vntill he destroy if he may, either soule or body. The destruction of the soule he seeketh by lying, by corrupt doctrine, by wicked & false worshipping and seruing. The destruction of the body he attempteth by infinite sleights & practises, wherof we haue experience daily in our selues and other. For as much then as these things doe not come to passe either in such sort or so often as Satan would, it is the benefite, not of Satan, but of this our vigilant keeper and watchman.

Thus we are taught euen by our owne experience (taking this for a principle, that the kingdom of the deuill is the kingdome of sinne and of death) that we are continually and euery moment preserued from death and other daungers both corporally and spiritually by the singular goodnes and grace of Christe, into whose kingdom through baptisme and faith we are translated. And hereof come these heauenly sayings of the Prophets: The earth is full of the mercy of the Lord, his mercy endureth for euer. &c. In deede sometimes Satan so preuaileth, and hath such successe in that he goeth aboute, that by sudden plagues he bringeth men to horrible destruction. Such examples ought to warne vs of those mischeuous practises which he continually goeth about, and faine would bring to passe, as he might easily doe if he were not letted by the vigilancy of our good watchman in heauen. For, as for the power of this our aduersary, I doe beleeue that he is able in one hower to destroy all the people that are liuing vpon the earth. Now, if both he be able and also leaueth no practise vnattempted so to doe, why then is it not done? Because our good keeper watcheth ouer vs. But these be matters of faith: they muste be beleued, and therefore he addeth this word beholde. Whereby it may appeare that his purpose is, earnestly to commend and set forth the great vigilancie and tender care of God towards vs, whereby he keepeth and defendeth vs that we perish not.

And here note that this care and vigilancie for the safety and preseruation of our life, countrey, cities, familyes, peace and tranquillitie amongst vs, &c. is of the Prophet wholy attributed vnto God, when as notwithstanding God vseth to worke the same by other meanes, as first by the ministery of Angels, and then also of men, as of Princes and other inferiour magistrates, &c. Wherby we are admonished that these inferiour meanes which God vseth as his instrumentes for our preseruation are not able to doe vs any good at all, except God him self take vpon him to be our chiefe watchman and defender. God therfore vseth the ministery of these for our succour and reliefe, euen as he doth bread, drinke and other sustenaunce. For as bread and drinke doe not preserue our life (for then no man should dye, and yet because of the ordinance of God and the fraile condition of our nature, they are necessary for the sustentation of our life): so doe these meane helpes nothing auayle vs except God the keeper of Israel doe watch for our succour and defence. This watching, this defence the [illegible: 1 letter]orde of God doth reueile, but the fleshe can not see it, and therefore by a contrary sense thus it expoundeth these wordes: The keeper of Israell, that is to say, the forsaker of Israell doth not sleepe, that is, he is not onely in a moste deade sleepe, but also is without all sense, and is in deede nothing. For reason iudgeth according to euery pinch and pange that the flesh feeleth, and according to the beginning of afflictions or first assaults, and not according to the word, and the end or deliuerance which God promiseth in the word.

Verse. 5. The Lord is thy keper and he is thy shadowe (or protection) at thy right hand.

In this verse he setteth foorth more at large, the certainty of Gods ready helpe and protection. Wherin, speaking to euery one priuatly, he sayth: The Lord is thy keeper: that no man should doubt to apply that vnto him selfe for his owne comforte, which pertaineth to al Israel. He is called the shadow at thy right hand, to teach thee that he is at hand and standeth euen by thy side ready to defend thee. Or else: the Lord is thy shadow at thy right hand: That is, he prospereth all thy affaires, he giueth successe to all thou takest in hand. If thou be a preacher & a teacher in ye Church of God: if thou trauell in thy vocation vprightly and with a good conscience to prouide for thy selfe and thy family, thou shalt not lack thy crosses. But be of good comfort: for the Lord hath promised to be on thy right hand: he will ayde thee and succour thee in all things that thou shalt either doe or suffer.

But here againe we must remember (as I said before) that these things are spoken and taught in vaine, except we first thinke our selues to be, as it were vtterly forsaken and destitute of al help and succour. Therefore, when he speaketh of this tender care that the Lord hath ouer his in keping, in shadowing, in defēding them that they perish not, he meaneth therewithall that they are such as seeme to them selues so to be forsaken and neglected of God, as if he had no care of them at all. This is therefore a sweete doctrine and full of consolation, that the Lord sheweth him selfe to knowe and to pittie our miseries and calamities, and commaundeth vs to beleeue that he is our shadowe to couer & defend vs against all perils & daungers. In him therefore let vs assuredly trust, with comfortable expectation of most ioyfull deliuerance: who hath promised to be with vs, with a fatherly care to prouide for vs, to defend vs, to strengthen, to succour and to comfort vs in all our troubles, afflictions and calamities.

Verse. 6. The sunne shall not hurt thee by day, nor the moone by night.

The heate of the Sunne maketh mens bodyes weake & feeble. So doth the Moone also hurt, not onely with colde, but also with moysture. By these speeches he meaneth all maner of tentations and perils, and that God will be with vs in the middest of them, to succour vs and to deliuer vs, albeit we seeme for a litle while to beare all the heate and burden of the day alone: that is, to be vtterly forsaken and destitute of all helpe and succour. But if we were alone, then should the tentation haue no ende, yea it should presently swallow vs vp: for we are not able of our selues to endure the space of one moment. Now the Lord suffreth Satan to vomet out his poyson and to practise against vs the beginning of his malice: but he will not suffer him to hurt so much as he would doe. Therefore because we haue the shadowe to couer vs, euen the presence & mightie protection of the Lord, we should patiently endure the beginning of sorrowes, that is to say, the light, short, and momentane afflictions of this life, beeing sure that euen in death our life is hidden and safely kept with Christ in God, and we shall ouercome all the fiery darts and cruel assaults of Satan.

Verse. 7. The Lord shall preserue thee from all euill: he shall preserue thy soule.

That which the verse going before hath expressed by an allegory, is here simply set forth and without figure. The soule here signifieth the life. Albeit therefore thou suffer neuer so greate and greuous afflictions, yea euen death it self, yet shalt thou not perish because God kepeth thy life. In outward appearance and to the iudgement of the flesh thou seemest to dye, but in deede it is not so, because thy life, euen the Lord thy God liueth, &c. So he saith in an other Psalme: Psal. 97. The Lorde preserueth the soules of his Sainctes.

Verse. 8. The Lord shall preserue thy going out, and thy comming in, from hence forth and for euer.

That is to saye: whether so euer thou goest, the Lorde will be with thee, he will preserue thee, he will defende and keepe thee: he will neuer forsake thee nor suffer thee to perishe. To goe out, is to goe to the woorkes of thy vocation. To come in againe signifieth to returne from labour and trauell, to rest and quietnes. What so euer thou shalt goe aboute, shall haue good successe and prosper vnder thy hand. Thus the Prophet in this Psalme sheweth the nature of faith to be, not as it were a deade affection or qualitie of the minde, as the Papistes doe dreame, but a singular worke and motion of the holy Ghoste, whereby we iudge according to the worde, contrary to that which we feele, whiche we see, and by experience doe proue: whereby also we ouercome all kindes of tentations. Of this faith the Papistes can no better iudge then a blinde man can iudge of colours.