Psalms 120-134 are all entitled “Songs of Ascents” and are traditionally considered to have been sung by pilgrims journeying to Jerusalem for a religious festival. It is possible these psalms came to be used this way, but since the headings only represent Israelite tradition, other suggestions about the occasion for this psalm have been advanced as well. Whatever the occasion, these few verses present a powerful and comforting assurance of God’s care for his people, especially as they experience various perils. These words have sustained many believers over the centuries, as these promises have been accepted by faith. The staying power of the psalm is witnessed by the numerous hymns that have been generated by its words.
These words have sustained many believers over the centuries, as these promises have been accepted by faith.
The psalm does present the interpreter with certain puzzles, but none of them should be allowed to obscure the great spiritual message found here. One such puzzle concerns the speakers in the psalm. As read in RSV and NIV the first two verses come from one source, and the rest of the psalm from another. Who were these speakers? Perhaps a priest and a worshiper, or even a father and a son. On what occasion would these blessings be appropriate? Some suggest a responsive situation as an Israelite came to the temple to worship. Others suggest a blessing upon worshipers as, their time at the temple completed, they begin their homeward journey. Yet another suggestion is that a father blesses his son as the latter sets out on a journey that could involve dangers. Close examination of the psalm yields little concrete information for resolving this issue, though some studies have determined that verses 1 and 2 seem to reflect traditional worship language. It has also been suggested that there was no literal dialogue, but that the author used this form to convey his message. However, this view has not found general acceptance.
This has been called the psalm of the “keeper” (RSV) or “watcher” (NIV) as a series of brief but highly significant statements detail the fulness of God’s care.
Verses one and two begin with a question and answer, which introduces the Lord as the great helper. The response in verses three and four promise an ever-alert God will keep one from stumbling and falling. Verses five and six continue speaking of God’s care under the image of shade, and by assuring protection from being smitten by sun or moon. The last two verses (7, 8) promise protection from evil, wherever one under his care may go.
A questioner connects the desire for help with the hills, but we are not sure just why he made that connection. Did he think of pagan shrines in the hills to which he would not turn, though others might do so? Or did he think of the hills upon which Jerusalem was built, thus indicating he would look to God? Or did he contemplate a journey into the hills where he felt danger lurked? Whatever the nature of the question, the next verse gives clear statement of the source of his help. Of all the possible sources of help imaginable, the one immeasurably above all others is the Maker of heaven and earth. Hills, sun, moon, and everything else comes from his power. volumes could be written about perils that would not endanger the one protected by the Creator of all.
Some think “my help” in verse two should be emended to “your help” or just to “help,” and they would see the response to the poet’s question beginning here rather than with verse 3. They argue a careless copyist repeated “my help” from verse one into the beginning of verse 2. This does make verse two flow with the rest of the psalm, but there is no textual evidence for this change.
The reference to the foot being moved could imply some sort of danger experienced by the author, but it is also possible this was a general blessing.
It is almost amusing to imagine God slumbering, and one smiles in reading of Elijah taunting the prophets of Baal because their “silent god” might be napping (1 Kings 18:27). Other psalm texts employing this same image of sleep are 7:7; 35:23; 44:23; and 59:4f. Sometimes the language is shocking, but it is also unforgettable.
The reference to Israel may be a reminder of the history of the people, to which the poet is attached. Just as God had kept his people, so now he would keep the suppliant.
The right hand was where a counselor and protector would stand (cf. Pss. 16:8; 109:31). Shade indicates protection, and would be an especially apt image for a country where a broiling sun beat down through a good part of the year. Cf. a similar image in Lam. 4:20. Now only would God protect from the hot Palestinian sun, but he would not allow the author to be smitten by the moon. This seems a strange peril to moderns, but we must remember that in many places at many times exposure to the moon was thought to expose one to the possibility of lunacy and\or fever. In some contexts it was believed a night demon caused these afflictions.
Evil would be evil brought on the psalmist, not evil which he practiced. Going out and coming in may indicate all circumstances of life, but some have suggested this was part of a farewell worship form. A priest, employing the blessing of Deuteronomy 28:6, would bless the pilgrim as he left, and assure him of God’s grace when he returned. Not only does verse eight promise all circumstances, but all time, would be under the Keeper’‘s care.
Devotional Applications
These are wonderful words, but need to be considered in view of the fifty or so laments in the psalter. True, God is the Keeper, but life does have its toll of unpleasantness. We must not suppose that God will grant his people a life of complete comfort, incomparable and unending. But he will not let his people be overcome by external powers and opposition. Whatever may come, they may be sure they are enfolded within his loving concern. The issue, in the end of the day, is not the absence of outer turmoil, but rather the guarantee of inner peace. Whatever life brings, no difficulty or danger is greater than the care of the God who keeps his children through whatever their fortunes may be.
Title: "Psalm of the Watcher"
Author: Dr. Tony Ash
Publication Date: February 10, 2002
Psalm of the Watcher
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