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A psalm written for people going up to the temple to worship
1Yahweh, I look up toward you,
up to heaven, from where you rule.
2Like servants ask [IDM] their masters for what they need
and like maids ask t their mistresses for what they need,
we ask you, Yahweh our God, for what we need,
and we ask you to be merciful to us.
3Yahweh, be very merciful [DOU] to us
because our enemies have acted very contemptuously toward us.
4Rich people have made fun of us for a long time,
and proud people who have ◄oppressed/acted cruelly toward► us have acted toward us as though we were worthless.
If Any Man Thirst
By Vance Havner2.4K36:04Thirsting For GodEXO 17:6PSA 123:2ISA 12:3ISA 45:22JHN 3:14JHN 4:14JHN 7:37In this sermon, the preacher discusses the issue of empty religiosity and the lack of true spiritual fulfillment. He uses the analogy of birdwatching to illustrate how some people are constantly seeking new experiences and not fully appreciating what they already have in their faith. The preacher emphasizes the importance of enjoying and appreciating one's current spiritual journey while also continuing to grow in faith. He also highlights the need for genuine encounters with God and warns against engaging in empty religious activities that lack true spiritual substance.
Q+a Toronto Blessing
By George Verwer1.0K30:20Toronto BlessingPSA 14:2PSA 123:1MAT 28:19ACT 2:44COL 1:271TI 3:161PE 2:2In this sermon, the speaker, Benny, emphasizes the importance of being slow to speak negatively about any child of God. He encourages speaking out against extremism without mentioning specific names. Benny believes that the basics of the Christian faith, such as preaching the gospel and seeing people saved, are radical and should be the focus of believers. He also highlights the need for divine intervention in missions giving and the decline of British missionaries. Overall, Benny urges listeners to build on their faith and represent Jesus in their lives.
On Eagles' Wings Pt 56
By Don Courville28930:21Radio ShowPSA 123:1PSA 147:1MAT 6:33In this sermon, the speaker begins by quoting Psalm 147, emphasizing the importance of praising and worshiping God. The speaker then expresses a burden for revival, both in the land and in the hearts of individuals. The sermon focuses on the sin of pride and the need to be cautious about what we hear and say about others. The speaker also encourages listeners to seek revival in their own lives and in the nation, reminding them that there is always hope in God's love and the transformative power of Jesus Christ.
At Terce, Sext and None on Monday
By St. Benedict of Nursia0PSA 118:1PSA 119:105PSA 120:1PSA 121:7PSA 122:1PSA 123:2PSA 124:8PSA 126:3PSA 127:1St. Benedict of Nursia emphasizes the importance of daily recitation of Psalms during specific Hours, starting with Psalms 118 on Sunday and Monday, followed by Psalms 119 to 127 from Tuesday onwards at Terce, Sext, and None. The repetition of these Psalms daily until Sunday is encouraged, maintaining consistency in the arrangement of hymns, lessons, and verses for each day, ensuring that Prime on Sunday always commences with Psalms 118.
Privilege
By W.H. Griffith Thomas0PSA 123:2W.H. Griffith Thomas preaches on the Psalms, emphasizing that blessedness is found in our relationship with God, not in circumstances. He highlights the Christian life as a journey of perpetual fellowship, unchanging joy, perfect righteousness, complete protection, assured victory, absolute guarantee, and personal relationship with God through the joyful sound of deliverance and worship.
Exposition on Psalm 124
By St. Augustine0PSA 123:1PSA 124:2ACT 9:4St. Augustine preaches on the Psalms, emphasizing the unity of believers in Christ as one body with Christ as the Head, even in the face of trials and persecutions. He reflects on the martyrs who have gone before us, singing praises to God for their deliverance and longing for the incorruptible bodies promised to them. Augustine highlights the importance of having the Lord within us, as it is He who sustains and protects us from the snares and temptations of the world, enabling us to escape like a bird from the fowler's trap.
How God's Will Is Done in Heaven
By Zac Poonen0ObedienceGod's WillPSA 123:2MAT 6:10COL 3:23HEB 11:6JAS 1:22Zac Poonen emphasizes the importance of aligning our lives with God's will as it is done in heaven. He explains that angels wait for God's commands, obey immediately, carry out their tasks completely, and do so joyfully. Poonen encourages believers to listen for God's voice, act without delay, fulfill His commands fully, and embrace the joy of serving Him without comparison or complaint. The sermon calls for a heartfelt commitment to pray for God's will to be done in our lives in the same manner as in heaven.
Letter 58
By James Bourne01KI 19:12PSA 123:1PRO 27:22LUK 18:13JAS 4:10James Bourne preaches about facing difficulties and trials as opportunities for spiritual growth and deeper intimacy with God. He encourages the listener to humbly come before God like the Publican, acknowledging their sinfulness and desperate need for God's mercy. Bourne emphasizes the importance of seeking spiritual growth and clarity through trials, trusting that God's love and intentions are always good, even in the midst of challenges.
Rest for Your Souls
By Eli Brayley0PSA 23:1PSA 123:1PRO 3:5ISA 30:21JER 6:16Eli Brayley preaches on the importance of seeking God's guidance in decision-making, emphasizing the need to stand still, look to the ancient paths, ask for the good way, and walk in it to find rest for our souls. In a world filled with unrest and worry, Christians are called to trust in the Lord's leading and not rush into decisions hastily. By following the path that the Lord has walked and seeking His wisdom, we can experience the rest that comes from allowing God to govern our steps.
Psalm 123
By Henry Law0PSA 123:1Henry Law preaches on the importance of seeking God's mercy in times of contempt and derision, emphasizing the Psalmist's example of looking to God in distress and waiting patiently for His mercy. Faith is compared to a devoted servant attentively watching his master's hand, eager to fulfill his will, and faith is encouraged to be patient in waiting for God's mercy to shine forth. The cry for mercy is described as strong and persistent, especially in the face of scorn from the ungodly, with the assurance that the proud will be humbled and the humble exalted in eternity.
- Jamieson-Fausset-Brown
- John Gill
- Keil-Delitzsch
- Matthew Henry
- Tyndale
Introduction
God honors the confidence of His people, by protection and deliverance, and leaves hypocrites to the doom of the wicked. (Psa 125:1-5) Mount Zion--as an emblem of permanence, and locality of Jerusalem as one of security, represent the firm and protected condition of God's people (compare Psa 46:5), supported not only by Providence, but by covenant promise. Even the mountains shall depart, and the hills be removed, but God's kindness shall not depart, nor His covenant of peace be removed (Isa 54:10). They that trust--are "His people," (Psa 125:2).
Introduction
INTRODUCTION TO PSALM 123 A Song of degrees. This psalm is not thought to be written by David, but by some other person in later times; and at a time, as is clear, when the people of God were much exposed to the scorn and contempt of men. Dr. Patrick thinks it was written by some pious person; perhaps by Isaiah, in Hezekiah's time, when Rabshakeh poured out his contempt on God, on the king and the people. Others are of opinion, it was written by one of the Babylonish captivity, when the Jews were jeered by the Babylonians, and they tauntingly asked them to sing one of the songs of Zion; and scornfully said of Jerusalem, Is this the city men call the perfection of beauty, the joy of the whole earth? So Aben Ezra says, the psalmist speaks of a great man of the generation, which was in captivity or in a siege; and Kimchi says, that he speaks in the language of the children of the captivity; to which agrees the Syriac inscription, "it is said in the person of Zorobabel, the prince of the captives.'' Others think it was composed in the times of Antiochus, the little horn prophesied of by Daniel, whose look was more stout than his fellows; who magnified himself against God and his people, profaned the sanctuary, and took away the daily sacrifice: and others are of opinion it was written a little before the coming of Christ, in the person of those who were waiting for it, and spiritual redemption and salvation by it; and who were scorned and derided by the proud Scribes and Pharisees.
Verse 1
Unto thee lift I up mine eyes,.... Not only the eyes of his body, this being a prayer gesture; see Mat 14:19; but the eyes of his mind and understanding, opened by the Spirit of God; particularly the eye of faith, by which he looked for and expected help and salvation from the Lord. The phrase is expressive of holy confidence in God, and a comfortable hope of receiving good things from him; as, on the contrary, when persons are ashamed and confounded with a sense of their sins, and the aggravations of them, and of their own unworthiness and vileness; and, on account of the same, almost out of all hope, cannot lift up their eyes to heaven, or their face before God, Ezr 9:6; O thou that dwellest in the heavens; the heaven of heavens, the third heaven, the seat of angels and glorified saints; and though the Lord is everywhere, and fills heaven and earth with his presence, and cannot be contained any where; yet here is the more visible display of his glory; here he keeps his court; this is his palace, and here his throne is prepared, and on it he sits (d); so some render the word here; as the Judge of the whole earth, and takes a view of all men and their actions; and, as the God of nature and providence, governs and orders all things after his own will; and, as the God of grace, sits on a throne of grace, kindly inviting and encouraging his people to come unto him: and therefore the psalmist addresses him as such; see Ecc 5:2, Mat 6:9. The Targum is, "O thou that sittest on a throne of glory in heaven!'' (d) "sedens", Montanus, Gejerus; "qui sedes", Junius & Tremellius, Piscator, Cocceius, Michaelis; so Ainsworth.
Verse 2
Behold, as the eyes of servants look unto the hand of their masters; and as the eyes of a maiden unto the hand of her mistress,.... To direct them in their work and business, to point out unto them what they shall do; which is often done by a motion of the hand of the master or mistress, or rap of their fingers without speaking (e), which the servant observes: or to help and assist them against their enemies, and protect them from them; servants unarmed, and molested in their masters' service, have no other to flee to for protection but them; so Aben Ezra: or to receive food and sustenance from them, as servants and maidens do, from their masters and mistresses, in whose service they are; see Pro 31:15; so Kimchi and Arama; the latter observes, that they have their food in a way of mercy, and not justice; contrary to what the apostle says, Col 4:1; or in order to receive their wages from them; see Job 7:2; so our eyes wait upon the Lord our God; look unto him for direction in his service. Saints are servants, not of sin, nor of Satan, nor of men, but of the Lord; and not on the foot of creation only, but of redemption, and are made so by the grace of God; and they are willing to work, and are desirous to know what they should do; they inquire of God; they wait upon him, in his word and ordinances, for direction; and, being informed, do it with all their might, and follow the Lamb wheresoever he goes or directs them: and they look unto him for strength to assist them therein, being conscious of their own weakness; they apply to him, and wait upon him for strength, and do all they do in his name and strength; they look unto him for protection from all their enemies, which are many and mighty, and are stronger than they; and for food, both temporal and spiritual, and for all the necessaries and comforts both of a corporeal and spiritual life; and likewise for the recompence of reward, the reward of the inheritance, which is of grace, and not of debt. Joseph Kimchi thinks that the allusion is to servants, that look to the hand of their masters that correct and chastise them, and bear it patiently; and look to the hand that smites, till it shall have done, and mercy is shown them. And thus the saints look to the chastising hand of God, and humble themselves under it, and patiently endure it, till the Lord shall please to remove it from them; and this agrees with what follows: until that he have mercy upon us; God is gracious and merciful; and he has his set time to have mercy on his people: and it becomes them to continue praying to him, and waiting on him, until he is pleased to show it to them; men should pray always, and not faint; they will find mercy in due time, Luk 18:1. (e) Vid. Pignorium de Servis, p. 136. "Digiti crepantis signa novit eunuchus", Martial. l. 2. 82.
Verse 3
Have mercy upon us, O Lord, have mercy upon us,.... Merit is not pleaded; for, though servants, they knew they were unprofitable ones: but mercy is asked; whether by the awakened sinner, under first convictions, or by the backsliding professor, for forgiveness of sins, under a sense of them, or as under the correcting: and chastising hand of God for them: and which is repeated, to show the state of their case, which requires mercy, and in haste; and the eagerness of their spirit, and the earnestness of their suit, their prayer being the effectual fervent prayer of a righteous man; for we are exceedingly filled with contempt; by reason of meanness in outward circumstances, the common lot of God's people; and therefore are reckoned the faith of the world, and the offscouring of all things: and on account of their religion, which wicked men make a jest of; reckon an engine of state, to keep people in awe of the civil magistrate; or a piece of priestcraft, to serve the lucrative views of a set of men; or as mere cant and enthusiasm, and a gloomy melancholy business, which none but fools will give into; and particularly on account of peculiar doctrines embraced, which are branded as novel, irrational, and licentious; and ordinances, which entirely depend on the sovereign will of the institutor of them. For these things, and the like, contempt was plentifully poured upon them; they had enough of it, and too much, so much that they could not bear it; it was become intolerable and loathsome, and the more, as it had been a long time continued on them. So Aben Ezra and Kimchi interpret the word, rendered "exceedingly", of a long time.
Verse 4
Our soul is exceedingly filled with the scorning of those that are at ease,.... That are in easy and affluent circumstances; abound in the things of this world, and have more than heart can wish; have no outward trouble, as other men, or as the saints have; nor any uneasiness of mind, on account of sin and their eternal state: they have been at ease from their youth; Satan, that has the possession of them, keeps the goods in peace; and their consciences are seared as with a red hot iron, and they are past feeling; though they are far from having any true solid peace of mind: and such persons are generally scorners of the saints, and load them with their gibes and jeers in a most insolent manner; which makes it very irksome and grievous to bear; and with the contempt of the proud: who are proud of their natural abilities; of their wealth and riches, and of their honours and high places: and such are generally scorners, and deal in proud wrath; and, through their pride, persecute the poor saints with their reproaches, and by other ways; see Pro 21:24. Some understand by these characters, "that are at ease", or "quiet" (f), and are "proud", or "excellent" (g), as the phrases may be rendered, such described by them as are the objects, and not the authors, of scorn and contempt; even the saints, who are the quiet in the land, and the excellent in the earth; those precious sons of Zion, who are disesteemed by the men of the world, Psa 35:20. (f) "pacatorum", Montanus; "tranquillorum", Piscator, Cocceius, Gejerus, Michaelis. (g) "excellentium", Hammond; a rad. "eminuit", Gejerus; so an eminent Rabbi with the Jews is called "Gaon", as R. Saadiah Gaon, &c. Next: Psalms Chapter 124
Verse 1
The destinies of all men, and in particular of the church, are in the hand of the King who sits enthroned in the unapproachable glory of the heavens and rules over all things, and of the Judge who decides all things. Up to Him the poet raises his eyes, and to Him the church, together with which he may call Him "Jahve our God," just as the eyes of servants are directed towards the hand of their lord, the eyes of a maid towards the hand of her mistress; for this hand regulates the whole house, and they wait upon their winks and signs with most eager attention. Those of Israel are Jahve's servants, Israel the church is Jahve's maid. In His hand lies its future. At length He will take compassion on His own. Therefore its longing gaze goes forth towards Him, without being wearied, until He shall graciously turn its distress. With reference to the i of היּשׁבי, vid., on Psa 113:1-9, Psa 114:1-8. אדוניהם is their common lord; for since in the antitype the sovereign Lord is meant, it will be conceived of as plur. excellentiae, just as in general it occurs only rarely (Gen 19:2, Gen 19:18; Jer 27:4) as an actual plural.
Verse 3
The second strophe takes up the "be gracious unto us" as it were in echo. It begins with a Kyrie eleison, which is confirmed in a crescendo manner after the form of steps. The church is already abundantly satiated with ignominy. רב is an abstract "much," and רבּה, Psa 62:3, something great (vid., Bצttcher, Lehrbuch, ֗624). The subjectivizing, intensive להּ accords with Psa 120:6 - probably an indication of one and the same author. בּוּז is strengthened by לעג, like בּז in Eze 36:4. The article of הלּעג is restrospectively demonstrative: full of such scorn of the haughty (Ew. ֗290, d). הבּוּז is also retrospectively demonstrative; but since a repetition of the article for the fourth time would have been inelegant, the poet here says לגאיונים with the Lamed, which serves as a circumlocution of the genitive. The Masora reckons this word among the fifteen "words that are written as one and are to be read as two." The Kerמ runs viz., לגאי יונים, superbis oppressorum (יונים, part. Kal, like היּונה Zep 3:1, and frequently). But apart from the consideration that instead of גּאי, from the unknown גּאה, it might more readily be pointed גּאי, from גּאה (a form of nouns indicating defects, contracted גּא), this genitival construction appears to be far-fetched, and, inasmuch as it makes a distinction among the oppressors, inappropriate. The poet surely meant לגאיונים or לגּאיונים. This word גּאיון (after the form רעיון, אביון, עליון) is perhaps an intentional new formation of the poet. Saadia interprets it after the Talmudic לגיון, legio; but how could one expect to find such a Grecized Latin word (λεγεών) in the Psalter! dunash ben-Labrat (about 960) regards גאיונים as a compound word in the signification of הגּאים היונים. In fact the poet may have chosen the otherwise unused adjectival form גּאיונים because it reminds one of יונים, although it is not a compound word like דּביונים. If the Psalm is a Maccabaean Psalm, it is natural to find in לגאיונים an allusion to the despotic domination of the יונים.
Introduction
This psalm was penned at a time then the church of God was brought low and trampled upon; some think it was when the Jews were captives in Babylon, though that was not the only time that they were insulted over by the proud. The psalmist begins as if he spoke for himself only (Psa 123:1), but presently speaks in the name of the church. Here is, I. Their expectation of mercy from God (Psa 123:1, Psa 123:2). II. Their plea for mercy with God, (Psa 123:3, Psa 123:4). In singing it we must have our eye up to God's favour with a holy concern, and then an eye down to men's reproach with a holy contempt. A song of degrees.
Verse 1
We have here, I. The solemn profession which God's people make of faith and hope in God, Psa 123:1, Psa 123:2. Observe, 1. The title here given to God: O thou that dwellest in the heavens. Our Lord Jesus has taught us, in prayer, to have an eye to God as our Father in heaven; not that he is confined there, but there especially he manifests his glory, as the King in his court. Heaven is a place of prospect and a place of power; he that dwells there beholds thence all the calamities of his people and thence can send to save them. Sometimes God seems to have forsaken the earth, and the enemies of God's people ask, Where is now your God? But then they can say with comfort, Our God is in the heavens. O thou that sittest in the heavens (so some), sittest as Judge there; for the Lord has prepared his throne in the heavens, and to that throne injured innocency may appeal. 2. The regard here had to God. The psalmist himself lifted up his eyes to him. The eyes of a good man are ever towards the Lord, Psa 25:15. In every prayer we lift up our soul, the eye of our soul, to God, especially in trouble, which was the case here. The eyes of the people waited on the Lord, Psa 123:2. We find mercy coming towards a people when the eyes of man, as of all the tribes of Israel, are towards the Lord, Zac 9:1. The eyes of the body are heaven-ward. Os homini sublime dedit - To man he gave an erect mien, to teach us which way to direct the eyes of the mind. Our eyes wait on the Lord, the eye of desire and prayer, the begging eye, and the eye of dependence, hope, and expectation, the longing eye. Our eyes must wait upon God as the Lord, and our God, until that he have mercy upon us. We desire mercy from him, we hope he will show us mercy, and we will continue our attendance on him till the mercy come. This is illustrated (Psa 123:2) by a similitude: Our eyes are to God as the eyes of a servant, and handmaid, to the hand of their master and mistress. The eyes of a servant are, (1.) To his master's directing hand, expecting that he will appoint him his work, and cut it out for him, and show him how he must do it. Lord, what wilt thou have me to do? (2.) To his supplying hand. Servants look to their master, or their mistress, for their portion of meat in due season, Pro 31:15. And to God must we look for daily bread, for grace sufficient; from him we must receive it thankfully. (3.) To his assisting hand. If the servant cannot do his work himself, where must he look for help but to his master? And in the strength of the Lord God we must go forth and go on. (4.) To his protecting hand. If the servant meet with opposition in his work, if he be questioned for what he does, if he be wronged and injured, who should bear him out and right him, but his master that set him on work? The people of God, when they are persecuted, may appeal to their Master, We are thine; save us. (5.) To his correcting hand. If the servant has provoked his master to beat him, he does not call for help against his master, but looks at the hand that strikes him, till it shall say, "It is enough; I will not contend for ever." The people of God were now under his rebukes; and whither should they turn but to him that smote them? Isa 9:13. To whom should they make supplication but to their Judge? They will not do as Hagar did, who ran away from her mistress when she put some hardships upon her (Gen 16:6), but they submit themselves to and humble themselves under God's mighty hand. (6.) To his rewarding hand. The servant expects his wages, his well-done, from his master. Hypocrites have their eye to the world's hand; thence they have their reward (Mat 6:2); but true Christians have their eye to God as their rewarder. II. The humble address which God's people present to him in their calamitous condition (Psa 123:3, Psa 123:4), wherein, 1. They sue for mercy, not prescribing to God what he shall do for them, nor pleading any merit of their own why he should do it for them, but, Have mercy upon us, O Lord! have mercy upon us. We find little mercy with men; their tender mercies are cruel; there are cruel mockings. But this is our comfort, that with the Lord there is mercy and we need desire no more to relieve us, and make us easy, than the mercy of God. Whatever the troubles of the church are, God's mercy is a sovereign remedy. 2. They set forth their grievances: We are exceedingly filled with contempt. Reproach is the wound, the burden, they complain of. Observe, (1.) Who were reproached: "We, who have our eyes up to thee." Those who are owned of God are often despised and trampled on by the world. Some translate the words which we render, those that are at ease, and the proud, so as to signify the persons that are scorned and contemned. "Our soul is troubled to see how those that are at peace, and the excellent ones, are scorned and despised." The saints are a peaceable people and yet are abused (Psa 35:20), the excellent ones of the earth and yet undervalued, Lam 4:1, Lam 4:2. (2.) Who did reproach them. Taking the words as we read them, they were the epicures who lived at ease, carnal sensual people, Job 12:5. The scoffers are such as walk after their own lusts and serve their own bellies, and the proud such as set God himself at defiance and had a high opinion of themselves; they trampled on God's people, thinking they magnified themselves by vilifying them. (3.) To what degree they were reproached: "We are filled, we are surfeited with it. Our soul is exceedingly filled with it." The enemies thought they could never jeer them enough, nor say enough to make them despicable; and they could not but lay it to heart; it was a sword in their bones, Psa 42:10. Note, [1.] Scorning and contempt have been, and are, and are likely to be, the lot of God's people in this world. Ishmael mocked Isaac, which is called persecuting him; and so it is now, Gal 4:29. [2.] In reference to the scorn and contempt of men it is matter of comfort that there is mercy with God, mercy to our good names when they are barbarously used. Hear, O our God! for we are despised.