PSALMS 120-124 ARE PSALMS OF ASCENT , which were written to revere the call to worship that God required during three of the major feasts of the Jewish calendar. “Three times a year all your men must appear before the Lord your God at the place he will choose: at the Feast of Unleavened Bread, the Feast of Weeks and the Feast of Tabernacles.” (Deut. 16:16) The word ‘ascent’ has at least two specific meanings; one associated with topography, another referencing spiritual life. Both are interwoven in the pilgrimage journey of the faithful, here an observance of both worship and obedience for Jews, but also having deep significance for Christians that is seldom fully taught or practiced, especially in Protestant evangelical Christianity. The first has to do with the fact that Jerusalem and the Temple were situated on a high place. During these holy times to God and man, the journey literally involved ‘going up.’ The second has the obvious connotation of coming closer to God, whose abode is far above.
Here, there is a far different worldview associated with the different faith practices of Jew and Christian. For the Jew, there is a powerful reminder of the lowly estate of man, and the perfection of God. “‘Heaven is my throne, and the earth is my footstool. What kind of house will you build for me? says the Lord.’” (Isa. 66:1) While this is also true of Christians, there is a paradigm shift of belief associated with the new covenant of God with man. “For Christ did not enter a man-made sanctuary; he entered heaven itself, now to appear for us in God’s presence. Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself.” (Heb. 9:24-26)
For both Jew and Christian, the first stanza of the Psalm 121 grabs ahold of the heart of the weary supplicant, and both asks and answers a deep need. “I lift up my eyes to the hills— where does my help come from? My help comes from the Lord, the Maker of heaven and earth.” (Psa. 121:1-2) At this point in advance of any of the three feast celebrations, a priest would climb the pinnacle tower of the Temple at three in the afternoon and blow the shofar, which could be heard throughout the holy city and beyond. The shofar horn was carefully chosen from either a sheep or mountain goat, with the bends of its shape a reminder of men being bent, or submissive, to the will of God. The preparations for worship would begin, so that at sundown, as the new day started, the procession to the Temple would begin. “And there was evening, and there was morning—the first day.” (Gen. 1:5)
All four stanzas emphasize God’s protection for his people. In the second stanza this theme continues. “He will not let your foot slip— he who watches over you will not slumber; indeed, he who watches over Israel will neither slumber nor sleep.” (Psa. 121:3) Though night is falling, and a time for rest and sleep begins, yet God’s tender care for his people will remain undiminished. Not only will he guide the footsteps of his beloved on their paths, but his guard is never dropped; while we may sleep, he is ever-vigilant on our behalf.
The third stanza persists in emphasizing God’s tender care. “The Lord watches over you—the Lord is your shade at your right hand; the sun will not harm you by day, nor the moon by night.” (Psa. 121:5-6) Not only will God provide shade during hot daylight sun of the harvest at the Feast of Tabernacles, he protects and will protect from any events of life that might afflict, whether by the light of the sun by day or the moon by night.
The last stanza both finalizes and expands the all-encompassing scope of God’s shield over our lives from all harm. “The Lord will keep you from all harm—he will watch over your life; the Lord will watch over your coming and going both now and forevermore.” (Psa. 121:7-8) We are mindful of God’s promise through Abraham to both Jew and Christian. “I am your shield, your very great reward.” (Gen. 1:1) His shield is both temporal and eternal. We are protected from harm in this world in the context of his will and his ways in the midst of our errant free will. But first, know this: “No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.” (1 Cor. 10:13) And this also, “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.” (Rom 8:28)
God’s call to worship is a call not just to relationship, but to an enhanced relationship not just with him, but to all that is life. “For in him we live and move and have our being.” (Acts 17:28) And, for Christians, Jesus himself both is and defines all that is life. “Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent.” (John 17:3)
Father, this day we lift our eyes above the hills, above the blue sky, and beyond clouds and sun, to you, the only one true God. We praise your holy name, and ask that the work of our hands and the meditation of our hearts glorify you in this day of life. (cf. Psa. 1)
Q. In what significant ways has God protected my life?
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