Exegetical and Hermeneutical Commentary of Psalms 123:1
A Song of degrees. Unto thee lift I up mine eyes, O thou that dwellest in the heavens.
1. lift I up ] Lit. have I lifted up; I have long been and still am looking to Jehovah for the help which He alone can give. Cp. Psa 121:1; Psa 25:15.
O thou that dwellest in the heavens ] Rather, O thou that sittest throned in heaven (cp. Psa 2:4), as the supreme King and Governor of the world. Cp. the frequent use of the phrase ‘God of heaven’ in Ezra and Nehemiah.
Fuente: The Cambridge Bible for Schools and Colleges
1, 2. The eye of hope upturned to Jehovah.
Fuente: The Cambridge Bible for Schools and Colleges
Unto thee – To God.
Lift I up mine eyes – In supplication and prayer. Nature prompts us to look up when we address God, as if he dwelt above us. It is the natural prompting of the heart that he must be the most exalted of all beings, dwelling above all. See Psa 121:1.
O thou that dwellest in the heavens – Whose home – whose special home – is in heaven – above the sky. This is in accordance with the common feelings of people, and the common description of God in the Bible, though it is true also that God is everywhere. Compare Psa 2:4; Psa 11:4.
Fuente: Albert Barnes’ Notes on the Bible
Psa 123:1-4
Unto Thee lift I up mine eyes.
The prayer of the eyes
The prayer of the eyes. Have you never seen it in the eyes of patient poverty, of distress, of oppression, of the sick child? This prayer recognizes Gods glory (verse 1) and Gods graciousness (verse 3). It is the prayer of silence, of deference, of reverence, of trustfulness. It is beseeching, waiting, observant prayer. All this is implied in verses 1, 2. It is the prayers of eyes that watch carefully the signs of the hands of the King.
I. That watch for His directing hand.
1. In things temporal.
2. To spiritual service.
II. That watch for His delivering and vindicating hand. He will avenge His people for the sorrow produced by the scorn of easeful souls, and by the spite of the proud (verse 4). No law acts more surely than the law of retribution.
III. That watch for His supplying hand. What ministers wait on maul Even God becomes mans minister; and employs all natural forces and all angelic beings, and all the agencies of grace on mans behalf.
IV. That watch for His correcting hand. The contempt and scorn of the enemy are often His discipline, bitter disciplines that exceedingly fill the soul of the humble people of God with shame and grief. But eyes of prayer look beyond the disciplines to the glory which they forecast, and are patient.
V. That watch for His rewarding hand. Alsted has called this psalm The Eye of Hope. And an upward glancing expectant hopefulness is the very spirit of it. The prayer of the eyes is the prayer of expectation; and the vision of the King shall yet broaden into the vision of the inheritance which awaits His true people, who now have few friends and comforters. (R. Corlett Cowell.)
The devout suffering soul
I. The attitude of a devout soul.
1. Up-looking (verse 1). Physically, man is the only being on earth upon whom the Creator has conferred an erect countenance, as if his very physical formation were intended to teach him that his eyes should be raised towards the skies, and that he should hold intercourse with Him who dwells in heaven. Other animals look down upon the ground, their faces are bent towards the earth. Man is God-like, erect, with native honour clad. The heathen themselves recognized this seal of divinity on the brow of man, and, in the beautiful language of the Greek, the word man describes him as a being whose honour it is to look up. But mentally so conscious are we of dependence on God, that even the worst of men are forced at times to look up to Him in the heavens. From Him alone cometh our help. This is the regular attitude of a devout soul, looking up to the Infinite. Is there a more sublime mood of being than this? The millions are looking down to worldly things and worldly pleasures, and the highest objects on which most look are the little social magnates of the hour. But the true soul looks up to the Infinite Father.
2. Up-looking for a practical purpose (verse 2). The hand is the symbol of power, by the slaves eyes being turned towards his masters hand is meant that he watches carefully for the least intimation of his will. Or the hand may be taken as the instrument of giving, and the reference may be to the slaves absolute dependence on his master. Or it may be the chastising hand that is meant: as the slave looks with entreaty to his masters deprecating punishment (Isa 9:13), so the psalmists eyes are turned wistfully to God, until He have pity. The tone of the psalm, however, indicates hopeful trust rather than humble submission. The future of His people is entirely in His hands: He will be sure some day to have mercy on His own.
II. The need of a suffering soul (verse 3). Some suggest the circumstances narrated in Neh 2:19; Neh 4:1-5, as suitable to the composition of this psalm: others prefer the times of persecution under Antiochus Epiphanes: others, again, suggest, on the grounds of similarity of language, common authorship with Psa 120:1-7. What is the need of a suffering soul? Mercy–to calm, succour, strengthen, guide, and deliver. IV conclusion:–.This psalm is a lesson of meekness. When we ere fancying ourselves scorned or forgotten, what have we to do but to look up to God and entreat His favour? It is pity for ourselves, and not vengeance on our foes, that we should seek. At the same time, we must be ready to obey like slaves waiting for some token of their masters will. (Homilist.)
The habit of looking upward
Dr. Culross told of a Spanish fable about a family that had nothing very remarkable about them, but there was this which seemed to signalize them from other families in the neighbourhood–every member of the family had a peculiar habit of looking upward. They became scattered in the course of years, hut wherever one of them went, somehow or other they were always known by their neighbours and friends by this one peculiar habit. That is a very good family to belong to, and I trust that all here to-night do belong to it, and live looking upward. You know that story about Michael Angelo. He was so accustomed to look up at the fresco ceilings of the various churches and cathedrals upon which he worked, that he actually got into the habit of looking up. His head seemed to get that peculiar direction given to it, so that even when he was walking along the streets of Rome, there he was, looking upward. Let us remember, then, this first thing that we are called upon to do in the motto–Look up, not down. (J. S. Poulton.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM CXXIII
The prayer and faith of the godly, 1, 2.
They desire to be delivered from contempt, 3, 4.
NOTES ON PSALM CXXIII
This Psalm is probably a complaint of the captives in Babylon relative to the contempt and cruel usage they received. The author is uncertain.
Verse 1. Unto thee lift I up mine eyes] We have no hope but in thee; our eyes look upward; we have expectation from thy mercy alone.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Unto thee only, because all other persons either cannot or will not help me.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. (Compare Ps121:1).
thou that dwellestliterally,”sittest as enthroned” (compare Psa 2:4;Psa 113:4; Psa 113:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Unto thee lift I up mine eyes,…. Not only the eyes of his body, this being a prayer gesture; see Mt 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 Ec 5:2 Mt 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.
Fuente: John Gill’s Exposition of the Entire Bible
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 , vid., on Psa 113:1-9, Psa 114:1-8. 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Grateful Acknowledgments. | |
A song of degrees.
1 Unto thee lift I up mine eyes, O thou that dwellest in the heavens. 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; so our eyes wait upon the LORD our God, until that he have mercy upon us. 3 Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt. 4 Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud.
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, Ps. xxv. 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, v. 2. We find mercy coming towards a people when the eyes of man, as of all the tribes of Israel, are towards the Lord, Zech. ix. 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 (v. 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, Prov. xxxi. 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. ix. 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. xvi. 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 (Matt. vi. 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 (Ps. xxxv. 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 xii. 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, Ps. xlii. 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. iv. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 123
Dependence on God
Scripture v. 1-4:
Verse 1 discloses that like a servant looks to his master for mercy, so did the psalmist look to, trust in, or depend on God who resided in the heavens to show mercy to him. God in heaven is highly exalted above man, who is to look to Him for salvation and every need of life, Isa 45:22; Psa 25:15; Psa 121:1; Psa 141:8; Luk 18:13. See also Psa 2:4; Psa 11:4; Isa 57:15.
Verse 2 relates that as the eyes of the servant look to the hand of the master, and the eyes of the maiden look to the hand of her mistress for help and support, so did the eyes of the godly psalmist wait on or look to the Lord God, until he have or show mercy to him, in perseverance of prayer, Luk 18:1-7.
Verse 3 appeals “have mercy upon us, O Lord, have mercy upon us. For we are exceedingly filled with contempt,” by those who look upon us with derision and scoffing and slander, of those who are at ease for the moment, La 3:22,23.
Verse 4 concludes “our souls are exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud,” the haughty, the self-exalted, Luk 18:14. Yet, their sins will return upon their heads, to “find them out,” as they “reap what they sow,” in retribution, Num 32:33; Gal 6:7-8; Isa 59:12.
Fuente: Garner-Howes Baptist Commentary
1. I lift my eyes to thee, who dwellest in the heavens. It is uncertain at what time, or even by what Prophet, this Psalm was composed. I do not think it probable that David was its author; because, when he bewails the persecutions which he suffered in the time of Saul, it is usual with him to inter-pose some particular references to himself. My opinion, then, rather is, that this form of prayer was composed for all the godly by some Prophet, either when the Jews were captives in Babylon, or when Antiochus Epiphanes exercised towards them the most relentless cruelty. Be this as it may, the Holy Spirit, by whose inspiration the Prophet delivered it to the people, calls upon us to have recourse to God, when — ever wicked men unrighteously and proudly persecute, not one or two of the faithful only, but the whole body of the Church. Moreover, God is here expressly called the God who dwelleth in the heavens, not simply to teach his people to estimate the divine power as it deserves, but also that, when no hope of aid is left for them on earth, yea rather, when their condition is desperate, just as if they were laid in the grave, or as if they were lost in a labyrinth, they should then remember that the power of God remains in heaven in unimpaired and infinite perfection. Thus these words seem to contain a tacit contrast between the troubled and confused state of this world and God’s heavenly kingdom, from whence he so manages and governs all things, that whenever it pleases him, he calms all the agitations of the world, comes to the rescue of the desperate and the despairing, restores light by dispelling darkness, and raises up such as were cast down and laid prostrate on the ground. This the Prophet confirms by the verb lift up; which intimates, that although all worldly resources fail us, we must raise our eyes upward to heaven, where God remains unchangeably the same, despite the mad impetuosity of men in turning all things here below upside down.
Fuente: Calvin’s Complete Commentary
INTRODUCTION
Since the time when it was produced by its now unknown author, when was not this hymn of hope a favourite with Gods people? The pensive individual might use this form of meditation and prayer with comfort and edification in view of his private distresses; the tuneful company might probably beguile the way to or from Jerusalem with its plaintive cry; and it was fit to be chanted in the courts of Zion, in the name of the Church universal. After the afflicted pilgrims of Israel, in their successive generations, troubled Christians have repeated it in all countries; and it still describes the griefs and aspirations of the tempted servants of the Lord, as, in their various degrees, they climb the steep ascent to heaven.The Caravan and Temple.
THE HEAVENWARD GLANCE
(Psa. 123:1-2)
I. Is directed to One who is enthroned in glorious majesty. Unto Thee lift I up mine eyes, O Thou that dwellest in the heavens (Psa. 123:1). From Gods footstool of hills and altars the suppliant looks up into the face of the Master. The Lords throne is in heaven: His eyes behold, His eyelids try, the children of men (Psa. 11:4). All the glories of the upper world circle round that lofty throne, and borrow their meaning and their lustre from Him who sitteth thereon. To Him cherubim and seraphim continually do cry, Holy, holy, holy is the Lord of Hosts. The starry constellations render Him ceaseless homage, and obey His mandate. The heavenly intelligences live in His smile, and rejoice in His service. The splendour of the greatest earthly monarch is extinguished by the glory of the Heavenly King. And it is to this glorious Ruler that man is permitted to direct his inquiring gaze, and from whom he must derive his mightiest help.
II. Is directed to One who has supreme government and power. 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 (Psa. 123:2). The Divine Hand
(1) Guides. The Eastern ruler, reticent and sparing in words, directs his attendants and agents by signs, and they are his best servants and least likely to incur sorrow who, not from fear but love, are swift to notice and obey the slightest movements of his speaking hand. The heart must be in the eyes that wait upon Jehovah.
Leave to His sovereign sway
To choose and to command,
So shalt thou wondering own His way,
How wise, how strong His hand.
(2) Supplies. Servants look to their masters for sustenance (Pro. 31:15). So must we look to God for daily bread, and for needed grace (Psa. 145:16).
(3) Protects. If the servant meet with opposition in his work, if he is wronged and injured, he looks to his master for protection. God is the shield of His people, not like the martial shield covering a portion of the person, but guarding every part (Gen. 15:1; Psa. 5:12). When threatened by our spiritual foes, we look to God for shelter and protection.
(4) Corrects. God smites with the same hand with which He guides and protects. Harmer observesAs a slave ordered by a master or mistress to be chastised for a fault turns his imploring eyes to that superior till the motion of the hand appears which puts an end to the punishment, so our eyes are up to Thee, our God, till Thy hand shall give the signal for putting an end to our sorrows; for our enemies, O Lord, we are sensible, are only executing Thy orders, and chastening us according to Thy pleasure. It is wise for us humbly to submit to the mighty Hand of God.
(5) Rewards. The hand of the world is filled with tempting rewards, but, like the fabled fruit of Sodom, they turn into bitter dust and ashes between the teeth of its votaries. But the faithful servants of Jehovah are rewarded with satisfying and endless pleasures.
III. Is directed to One who is rich in mercy. The Lord our God, have mercy upon us (Psa. 123:2). Stung with a sharp sense of guilt, oppressed with the burden of multiplied troubles, and conscious of utter helplessness, the sinner turns a piteous gaze to Him whose mercy as well as righteousness endures for ever. Lord, in trouble have they visited Thee; they poured out a prayer when Thy chastening was upon them (Isa. 26:16). The severity of God is tempered with mercy. He delighteth in mercy.
IV. Is persevering and triumphant. So our eyes wait upon the Lord our God until that He have mercy upon us (Psa. 123:2). The believing soul fixes its eye upon the Divine mercy, and keeps it there till the gracious answer comes. We remain unblessed for lack of steady fixedness in our faith. Persevering faith is ever triumphant.
LESSONS:
1. Man must look heavenward for all true help.
2. God never disappoints the humble and sincere suppliant.
SARCASM THE CAUSE OF PUNGENT SUFFERING
(Psa. 123:3-4)
I. That sarcasm is a common weapon of the enemies of God.
1. It is used by the worldly minded. The scorning of those that are at ease. When the Jews, who had returned from captivity, were engaged in rebuilding the Temple and city of Jerusalem, they were much tried by the interference of certain dwellers in Samaria, who seemed ready to declare themselves Israelites or Pagans, as it might suit their interests; and when they were rejected as unfit to engage in so sacred a work, they did all they could to hinder and annoy. They misrepresented the motives of the Jews to the Persian king, who then held rule over Palestine; and poured contempt and derision on the struggling patriots (Comp. Ezr. 4:1-3; Neh. 2:19-20; Neh. 4:1-4). In every succeeding age the protesting and conservative faithful, the heart and bone of the undying Church, have been first courted, and then bantered and baffled by their worldly-minded and semi-heathen neighbours. The world about and among them, divided by rival idolatries, is united in jealousy, hatred, and scorn of the true Israel. The Samaritans will join the working church, if in so doing they may carnally benefit themselves; but when their help, which would be ruin, is not accepted, they unscrupulously hinder, misrepresent, and despise Gods children (The Caravan and Temple).
2. It is used by the intellectually proud. And with the contempt of the proud. The scorner is deluded by the most despicable vanity. He assumes a superiority of knowledge, of virtue, and of authority over all others, of which all the time he is most lamentably destitute. Pride of intellect is the most dangerous form of self-deception, and the most hopeless of reformation.
He that is proud eats up himself. Pride is
His own glass, his own trumpet, his own chronicle;
And whatever praises itself but in
The deed, devours the deed in the praise.
Shakespeare.
It is easier to sneer than to argue and to scoff at goodness, than to imitate it.
II. That sarcasm is the cause of pungent suffering to Gods people. We are exceedingly filled with contempt. It is hard to bear the blame of a wrong of which we are wholly innocent, to have our holiest motives misinterpreted, our failings exaggerated, our best actions maligned, and our God insulted and blasphemed. The suffering is increased when the injured one is powerless to respond or retaliate, and when a sensitive and passionate nature is to be held in check while writhing under a sense of injustice and cruelty. When John Nelson, a vigorous and successful lay-helper of Wesley, was impressed as a soldier, he was subjected to very aggravating insults from a pompous young ensign. It was very difficult to bear, said the stalwart Yorkshire mason, when I knew how easily I could tie the head and heels of the young stripling together. But suffering endured for Christs sake is a very potent element in moral discipline, and in the perfecting of the Christian character.
III. That the suffering occasioned by sarcasm is counterbalanced by the consolations of the Divine mercy.
O Lord, have mercy upon us. The mercy of God never fails. From the inhumanity of man the tortured soul turns to the Divine mercy for comfort and strength. It then learns that the suffering occasioned by sarcasm is only brief in duration, and that it is made the means of attaining a higher righteousness and an ampler reward (Rom. 8:28).
LESSONS:
1. The holiest do not escape the attacks of the adversary.
2. The bitterness of sarcasm is its unscrupulousness.
3. The Divine mercy should be sought in every time of suffering.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 123
DESCRIPTIVE TITLE
The Kings Response to the Injunction to Lift up his Eyes as High as Heaven.
ANALYSIS
Stanza I., Psa. 123:1, An Individualistic Couplet by way of Response to the Exhortation in Psa. 121:2. Stanza II., Psa. 123:2, Israel unites in getting into an Attitude of Earnest Waiting on Jehovah; which, in Stanza III., Psa. 123:3-4, Finds expression in Importunate Entreaty.
(Lm.) Song of the Steps.
1
Unto thee have I uplifted mine eyes,
O thou who art enthroned in the heavens!
2
Lo! as the eyes of menservants unto the hand of their lord,
as the eyes of a maidservant unto the hand of her lady
So our eyes are unto Jehovah our God,
until that he be gracious unto us.
3
Be gracious unto us O Jehovah be gracious unto us,
for greatly are we sated with contempt:
4
Exceedingly sated on her part is our soul[739]
[739] Cp. Intro., Chap. III., Soul.
with the scorn of the arrogant,
the contempt of the proudest oppressors.
(Nm.)
PARAPHRASE
Psalms 123
O God enthroned in heaven, I lift my eyes to You.
2 We look to Jehovah our God for His mercy and kindness just as a servant keeps his eyes upon his master or a slave girl watches her mistress for the slightest signal.
3, 4 Have mercy on us, Lord, have mercy. For we have had our fill of contempt and of the scoffing of the rich and proud.
EXPOSITION
Most naturally, King Hezekiah, who is a skilful leader in psalmody as well as a worthy example of devotion, leads off this psalm; which comes out well as a Response to the Assurance in Psa. 121:2Help is from Jehovahmaker of heaven and earth.
The second verse gathers up into congregational expression a representation of a waiting and watching attitude towards Jehovah which is at once homely, beautiful and suggestive. These worshippers, though on earth, are led to regard themselves as attendants in presence of their Heavenly King; full in his view; awaiting his pleasure. As personal attendants await in silence the slightest expression of the will of their superior; watching the pointing finger which says Go, the open palm which says Bring, the beckoning movement which says Come; so, says the psalmist, even with such profound respect and watchful attention are our eyes unto Jehovah our God, until that he be gracious unto us. Surely, a comparison as suggestive as it is beautiful. Such servants know their masters or mistresss waysthe meaning of each familiar gesture. They need no loud word of formal command: all they require is, to catch the slightest hint of the superiors WILL as the sufficient signal for obedience. And so, the least word from Isaiah for instance, would be intimation enough for both the King and his people:without (say) going to the Pentateuch, or to Mount Sinai, for a formal Thus saith the Lord.
This adjustment of the mental attitude of the worshipping nation towards Jehovah is then at once merged in importunate entreaty. The plea is pointedly putBe gracious unto us, O Jehovah,and emphatically repeatedbe gracious unto us; and then weighted with a reason: for greatly are we sated with contempt. Oh! we have had enough of this vile and blaspheming Rabshakeh and his imperious master. We all know the story. Fancy the foreigner on our own soil; and ourselves at the time in certain and miraculously attested covenant relation with the Maker of heaven and earth! and should we not have importuned our God in some such strains as these?
QUESTIONS FOR DISCUSSION
1.
This is a response psalm; a response to what?
2.
A beautiful court scene is here giveni.e. a scene in the court of King Jehovah. What is involved?
3.
How beautifully is obedience to God here suggested. Discuss.
4.
What is meant by the phrase . . . greatly are we sated with contempt?
Fuente: College Press Bible Study Textbook Series
(1) O thou that dwellest.O thou throned one.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. Unto thee lift I up mine eyes See note on Psa 121:1. “Jehovah our God,” (Psa 123:2,) is the only helper of Israel, and from him alone is relief expected.
That dwellest in the heavens See notes on Psa 113:4-6
Fuente: Whedon’s Commentary on the Old and New Testaments
Trust in the Lord in the Midst of Anguish.
v. 1. Unto Thee lift I up mine eyes, v. 2. Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden, v. 3. Have mercy upon us, O Lord, have mercy upon us, v. 4. Our soul is exceedingly filled with the scorning of those that are at ease,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Psa 123:1
Unto thee lift I up mine eyes (comp. Psa 121:1, where the psalmist “lifted up his eyes” to God’s dwelling-place). Now the expression is bolder. The eyes are lifted up to God himself. Oh thou that dwellest in the heavens (comp. Psa 2:4; Psa 11:4; Isa 57:15; Isa 66:1).
Psa 123:2
Behold, as the eyes of servants look unto the hand of their masters. Watch, i.e; for the slightest sign that he may give of his will. Such signs were usually given by some movement of the “hand.” And as the eyes of a maiden unto the hand of her mistress. Masters were waited on by male slaves; their wives by handmaidsboth equally anxious to do their will, and therefore equally watchful of all the signs that indicated it. So our eyes wait upon the Lord our God, until that he have mercy upon us. We wait for the least sign that he is about to help and deliver us.
Psa 123:3
Have mercy upon us, O Lord; have mercy upon us. The cry is repeated for greater emphasis. For we are exceedingly filled with contempt. This expression can scarcely be said to fix the date of the psalm, since hatred and contempt were the usual feelings wherewith the Jews were regarded by their neighbors. But the time of Nehemiah would certainly be no unsuitable date (see Neh 4:4).
Psa 123:4
Our soul is exceedingly filled with the scorning of those that are at ease; i.e. the careless and irreligious
the nation that has to pass through this period; e.g. Israel in Egypt, and again the Jews in Babylon; or, in modern times, Poland or the Italian Duchies, or the kingdom of the Two Sicilies; or it may be
(2) the Church of Christ, understanding by this either the large aggregate community, or the body of believing men and women meeting in one place (e.g. the Church at Philippi, the Church at Thessalonica); or it may be
(3) the individual man as he goes on his way through mortal life. Hard and bitter trial may come in one or more of many ways; but the text points to that of oppression, the cruel treatment of the weaker by the stronger. This may come in the form of positive ill treatmentof imprisonment) of “despoiling of goods,” of exile, of physical violence. But that which was in the psalmist’s mind, and that which is most likely to be included in our experience, is contemptuous disregard, an arrogant assumption of superiority. We may find ourselves placed under those of whom we feel that they have missed their way, and are in the darkness of error, while they are denouncing us as heretics; or those of whom we feel that they are a very long way from wisdom and worth, while they are treating us with disdain as if we were the enemies of Christ; or of those who are superciliously ridiculing our most sacred convictions, though they have no other or better proof of the rightness of their own creed than that it is the faith of a majority. And if we have to bear this “contempt of the proud” from day to day, if it is as the dropping of water upon the stone, which wears out the hardest substance, we may find it to be all but intolerable; we may not only wince, but writhe under it; our soul may be “exceedingly filled” with the scorning of those that are at ease. Whither, then, shall we turn? If there be no escape from it, as there often is not, we must find
II. OUR REFUGE IN GOD. (Psa 123:1, Psa 123:2.) When we have vainly looked around for help from man, “we lift up our eyes” to Godto him that “dwelleth in the heavens.”
1. We recognize the fact that he has power to deliver us.
2. We believe that, in his Divine wisdom, he can interpose on our behalf without any disturbance of his system of Divine government.
3. We are sure that our suffering is not a matter of indifference to his heart, and that our cry enters his ear.
4. We must not be impatient or distrustful if the time or method of our choice should not prove to be his chosen time or way of deliverance.
5. We do well to continue our prayer for relief “until he have pity upon us” and rescue us. 6. Meantime we should
(1) let our trouble draw us nearer to our Divine Friend in all hallowed fellowship;
(2) loosen our tie to this present world;
(3) enable us to give to all that witness our course another illustration that the upholding grace of God can triumph over the enmity and cruelty of man.
HOMILIES BY S. CONWAY
Psa 123:1-4
Unto thee lift I up mine eyes.
These psalms are called “Songs of Degrees.” For some thought that they were sung on the steps that led from one court to another in the temple of the Lord, and so they were called the songs of degrees, or steps. But though this explanation has been long abandoned, nevertheless, in these psalms, thus far, there has been an ascent as from step to step. See the sadness of the first of them (Psa 120:1-7.). That rises to trust in the blessed keeping of God. That to joy and delight in drawing near to the house of God. Now this rises higher still, and lifts up its eyes unto God himself. The psalm reveals to us much concerning the writer.
I. HE IS A MAN WHO BELIEVES IN GOD. God is as real to him as, and more than, any fellow-man could be. The atheistic doubts or the polytheistic imaginations come not near him: he is so sure that God is, that he turns his eyes to the heavens where he dwelt, as when he was speaking to a fellow-man he would turn his eyes to him. Strong faith in God is the only power which will cause any of us to lift up our eyes as does the psalmist here.
II. A MAN WHO LONGED AFTER GOD. For in this uplifted eye the longing look is clearly traceable. It is not merely that he believes that God is, but also that he is the Rewarder of them that diligently seek him (Jas 1:1-27.), and therefore he will diligently seek him.
III. HE IS A MAN OF HUMBLE HEART. He likens himself to a slave watching for the beckoning of his master’s hand, to know what he would have done. Orientals do not speak to their attendant servants, as we do, but by beckoning and gesture they make known their will. The servants humbly watch and wait, continuously, patiently, and attentively, that they may miss no movement of the master’s or mistress’s hand which will signify their will. So does the psalmist wait, thus humbly, patiently, attentively, and in this case, it should seem, beseechingly, for the help needed.
IV. HIS REFUGE UNDER DEEPEST DISTRESS IS IN GOD. (Psa 123:3.) His lot was hard to bear, almost unbearable; but he could and did turn to God. May we not see Christ in this psalm? Let it tell of ourselves.S.C.
HOMILIES BY R. TUCK
Psa 123:1
Our uplook to God.
This is the characteristic possibility for humanity. The cattle have no uplooking eyes, and no yearning hearts to find expression by uplooking eyes. Man can look up, pierce the veil of sense, and see the unseen, and realize relations with the Divine. Indeed, he is not himself until he does. But to get the fixed uplook often is, and may well be, the issue of a lifelong moral discipline. The need for turning to God comes out of distressed earthly conditions. The restored exiles in Jerusalem were full of anxieties and perplexities; they could get no heart-rest by the worrying, which is represented by “looking down.” They found it by looking up and away to the steadfast heavensto him “that sitteth in the heavens.” “The uplifted eyes naturally and instinctively represent the state of heart which fixes desire, hope, confidence, and expectation upon the Lord.” Manton says, “The lifting up the eyes implies faith and confident persuasion that God is ready and willing to help us. The very lifting up of the bodily eyes towards heaven is an expression of this inward trust.” R. Holdsworth gives the following outline: There are many testimonies in the lifting up of the eyes to heaven.
1. It is the testimony of a believing, humble heart. Neither infidelity nor pride ever carries a man above the earth.
2. It is the testimony of an obedient heart. A man that lifts his eye up to God acknowledgeth this much, “Lord, I am thy servant.”
3. It is the testimony of a thankful heart; acknowledging that every good blessing, every perfect gift, is from the hand of God.
4. The testimony of a heavenly heart. He that lifts up his eyes to heaven acknowledgeth that he is weary of the earth; his heart is not there; his hope and desire are above.
5. It is the testimony of a devout heart. There is no part of the body besides the tongue that is so great an agent in prayer as the eye.
I. THE UPLOOK TO GOD MAY BE BUT OCCASIONAL. And that is so far well. Man must be busy with earthly things; but his heart should be as a metal spring tied down. It flies upward at every instant of release.
II. THE UPLOOK TO GOD MAY BE FIXED AND PERMANENT. A set of the eyes, because there is a set of the heart. The fixed level of human eyes, and of soul-eyes, varies most remarkably.R.T.
Psa 123:2
Watching for Divine favor and direction.
In the East orders are rarely given to an attendant in words, but commonly by signs. These are often so slight as to escape notice unless the eyes of the servants are kept fixed on the master or mistress. When waiting upon his master, the servant stands upon the farthest edge of the raised platform, having left his shoes at the door; his hands are folded, and rest upon the center of his girdle; and he watches closely every movement of his master, prompt to attend to all his wants, which are expressed by a nod or a sign. He fills his pipe and hands him his coffee; he sets his food before him, and it is his special duty to “pour water on his hands’ to wash. Should he happen to be missing when wanted, his master will summon him by clapping his hands so effectually that the sound is heard throughout the house, especially as the doors and windows generally stand open (Lennep). Kimehi suggests that the cry for mercy intimates that the slave is regarded as out of the master’s favor, and anxiously watching for signs of returning acceptance. The simile suggests that there should be a threefold spirit in our watching for and waiting upon God.
I. THE SPIRIT OF ATTENTION. There is a servant-work which is merely a listless and careless doing of what we are told to do. But that kind of service brings no credit to master or servant. There is a servant-work which involves the union of all our powers, and the active energy and interest of our minds. That service honors both master and servant. The man is alive. Vitality and vigor show themselves in attention.
II. THE SPIRIT OF OBEDIENCE. The point of obedience which may gain special illustration is its taking the servant beyond himself, and filling him with concern for the will and well-being of another, even his master. True service therefore becomes our finest training in unselfishness. It is constant help toward losing ourselves in the interest of another. And this at the call of high principle and the sense of duty. Unselfishness is a main foundation of noble character.
III. THE SPIRIT OF HUMILITY. A man may have to take a servant’s place; and may keep his self-confidence while in it. A man may love to take a servant’s place; then he expresses humility and dependence in it, and nourishes humility and dependence by it. This is sublimely true of our service to Christ.R.T.
Psa 123:3, Psa 123:4
Contempt a sore trial.
The returned exiles found the contemptuous treatment of their neighbors the hardest thing to bear. Contempt is always hard to bear; but it is hardest to bear when we have an inward and painful conviction that we are so weak and poor that the contempt is in no way unreasonable. Those are just the times when we want a kindly word and a sign of confidence and hope, and then we feel most deeply if, instead, we are scorned, made a laughing-stock, and disheartened. That was the case with our Divine Lord. On the cross he needed the sign of love and word of sympathy; instead he had to bear the scorn and contempt which the psalmist suggestively anticipated for him (Psa 22:6-8). The returned exiles had a similar experience. In their time of frailty a little neighborly help would have been so much to them. It would have given them quietness, security, and the cheer of sympathy. Instead of this, contempt humbled them, made them anxious, plucked out hopefulness, and filled them with fear. Contempt is a moral atmosphere in which nothing good or beautiful ever grew yet, or ever will grow. Hope the best of men, and you help them. Despise them and expect failure for them, and you crush them.
I. CONTEMPT, WHEN IT IS UNREASONABLE, CAN BE BORNE. It is sometimes a mere product of malice and envy. There is no real ground for it, and we may know that there is no ground. We may properly cherish the consciousness of our power and worth; and then we can appraise the contempt of the envious at its true value, it cannot hurt us. The contempt is weak, it is not we who are weak. And the contempt will fail, not we. “What can harm you if ye be followers of that which is good?” The world despises the godly. It is no matter; the future is with the godly.
II. CONTEMPT, WHEN IT IS REASONABLE, IS PAINFULLY DEPRESSING. Because it exaggerates our own sense of weakness, and so still further weakens us. Our sense of disability and insufficiency is oftentimes a great distress to us, and makes the struggle of life too hard for us. Precisely what we need is some sign of confidence, some kindly encouraging word, the cheer of some one who can see things more hopefully than we can. Consequently, we feel all the more deeply when our weakness is only despised; we hear loud and confident prophecies of our speedy failure, and men raise the laugh which crushes hearts more than open scorn. Then what can we do but turn from man to God?R.T.
HOMILIES BY C. SHORT
Psa 123:1-4
The ultimate Refuge.
“Unto thee lift I up mine eyes,” etc. “This psalm,” says J. J. S. Perowne, “is either the sigh of the exile towards the close of the Captivity, looking in faith and patience for the deliverance which he hoped was now at hand; or the sigh of those who, having returned, were still exposed to the scorn and contempt of the Samaritans and others who harassed and insulted the Jews.” God was their Refuge from such men, as he is the ultimate Refuge from all the ills and evils of this life.
I. THE PSALMIST FINDS HOPE IN GOD‘S SUPREMACY. Enthroned in the heavensthe Judge of all controversies among his creatures, who will vindicate the righteous cause. Greatest power of service to humanity under his control.
II. THE GRACIOUS MERCY OF GOD IS HIS ALL–SUFFICIENT REFUGE FROM THE CONTEMPT AND PERSECUTION OF MAN.
III. SENSE OF DEPENDENCE UPON GOD NECESSARY TO REALIZE HIS HELP. As the lower must always depend on the higher.
IV. THE VISION AND CONTEMPLATION OF GOD NECESSARY TO THE SENSE OF DEPENDENCE. Looking away from man up to God, as the servant studies the face of his master in order to read his duty.S.
Fuente: The Complete Pulpit Commentary
Psalms 123.
The godly profess their confidence in God, and pray to be delivered from contempt.
A Song of Degrees.
Title. Shiir hammangaloth.] Bishop Patrick thinks this psalm was composed in that time of distress, when the king of Assyria sent Rabshakeh to besiege Hezekiah in Jerusalem. He observes, that Hezekiah desired Isaiah to lift up his prayer for the remnant that was left: 2Ki 19:4. Isa 37:4. Accordingly we read, 2Ch 32:20 that both he and Hezekiah cried unto the Lord; and we may suppose, continues the Bishop, that Isaiah lift up his eyes to heaven, and repeated the words of this psalm. Mr. Mudge remarks, however, that this psalm seems to be pronounced as by persons just come within view of the temple, and with steadfast eyes praying to be relieved from the contemptuous treatment which they endured from their insolent enemies.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 123
A Song of degrees
Unto thee lift I up mine eyes,
O thou that dwellest in the heavens.
2Behold, 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;
So our eyes wait upon the Lord our God,
Until that he have mercy upon us.
3Have mercy upon us, O Lord, have mercy upon us:
For we are exceedingly filled with contempt.
4Our soul is exceedingly filled
With the scorning of those who are at ease, and with the contempt of the proud.
EXEGETICAL AND CRITICAL
Contents and Composition.The situation in which the poet was placed may be compared with Neh 2:19. From this situation an ardent prayer for a manifestation of the Divine mercy arises, with an upward look of faith to that God, who is exalted above all the world, and is its Sovereign. This is a heavy sigh from an anguish-stricken heart, which looks all around and seeks friends, protectors, and comforters, but can find none. Therefore it says: where shall I find refuge, poor, despised man that I am? I am not strong enough to defend myself; wisdom and counsel fail me amidst the multitude of the onsets of my enemies; therefore come I to Thee, O my God; unto Thee do I lift up mine eyes, O Thou that dwellest in the heavens! (Luther). The Psalmist declares, first, in the singular number, what he does personally, but immediately thereafter he employs the plural, as a member and representative of a large community.
[The circumstances described in Neh 2:12 ff. are generally accepted as the situation of the writer of the Psalm. The following is the view of Perowne: The Psalm is either the sigh of an exile, towards the close of the captivity, looking in faith and patience for the deliverance, which he had reason to hope was now nigh at hand, or it is the sigh of those who, having already returned to their native land, were still exposed to the scorn and contempt of the Samaritans and others, who, favored by the Persian Government, took every opportunity of harassing and insulting the Jews, comp. Neh 2:19 with Psa 123:4. Delitzsch thinks that it is possibly a Maccabean Psalm, in which case the last word of the poem might allude to the despotic rule of the (Ionians, sons of Javan, the Western nations generally). With reference to the character of the psalm, he quotes the beautiful expression of Alsted (died 1633), who styles it, oculus sperans, the eye of hopeJ. F .M]..
[Ver.1b, should perhaps be rendered: Oh, Thou that sittest in the heavens!: that is, God is addressed as one who is enthroned as king, and who can therefore be appealed to for sovereign aid. This also supports the exposition of Psa 123:2, defended below.J. F. M.].
Psa 123:2. Upon the hand of their masters. The look is probably not directed to the punishing hand, which administers deserved chastisement, Gen 16:6 f. (Aben Ezra, Kimchi, Ewald, Hengst.), or to the hand giving the sign for the punishment to cease (Rosenmller). It would be better to regard it as the hand that scatters blessings, affords protection and sustenance, Psa 104:27 f.; Psa 145:15 f. (Chald., Calv., Geier, J. H. Mich., Kster, et al.). But perhaps the most correct interpretation is that which is based upon the relation of dependence, so distinctly expressed, and understands the hand which controls the household, the disposing hand, to be referred to, from which the dependants have to expect confidently the supply of all their needs, (De Wette, Hupf., Del.). [Delitzsch: The Israelites are Jehovahs servants, the Church of Israel is Jehovahs handmaid. In His hand lies her future destiny. He will at last have compassion on His Own. Therefore is her longing unwearied gaze cast upwards to Him, until He shall remove her oppression.J. F. M.].
Psa 123:4. The idea of presumption is proper to the word . (=secure). [E. V.: who live at ease, which is the first signification of the word. J. F. M.]. It is here parallel to , which the Masorites reckon among the fifteen which are written as one word, but to be read as two. According to this the translation would be: of the pride of the oppressors. But it has been already explained by Aben Ezra and Kimchi as an adjective form, occurring only in this passage.
HOMILETICAL AND PRACTICAL
When we are in trouble upon earth, it is our comfort, that we have in heaven a God, into whose controlling hand we can commit all our cares.If we are to act as servants of the Almighty, we must not merely raise our eyes to heaven: we must also yield our hearts to Him.Servants of God must learn to endure contempt and scorn from the children of the world; out for this they have need of the faith and patience of the saints.Gods hand of mercy and our hand of faith are put forth simultaneously.
Starke: All believers are looking up to heaven; and their Father in heaven is looking down. And thus neither faithfulness nor love grows less on either side until they meet.That faith, which looks untiringly upon God, is something great and powerful, which is not to be found by the way, but must be gained by prayer and supplication.He who, for the sake of Christ and God, can bear and suffer faithfully ridicule and contempt, has made great progress in one element of true religion.Frisch; God regards those who are faithful and obedient. But I would that faithful servants and handmaids would regard the Lord who is over all.Rieger: My faith waits for the Lord, and for what comforting deeds He shall do for me and display before me.Richter: Unbelief first despises and then ridicules, and after despite and ridicule comes persecution.Tholuck: As long as we look to human hands, hope and fear must alternate, but when those who dare to trust a merciful God, look only to His hands, assurance abides with them.Guenther: No man can give, unless God previously fills and opens his hands.Taube: After men have looked towards God, they run towards Him, and then they cannot be put to shame.
[Matt. Henry: The eyes of a servant are, (1) to his masters directing hand, (2) to his supplying hand, (3) to his assisting hand, (4) to his protecting hand, (5) to his correcting hand, (6) to his rewarding hand.Scott: Contempt is very hard to bear; but the servants of God should not complain, if they are treated as His beloved Son was.Bp. Horne: Under the law of Moses, a master was to demand satisfaction, and to have it made him, for any hurt done to his servants. And shall not the best of masters avenge the wrongs done to those that serve Him?Barnes: The Church has performed its duty better in the furnace of persecution, than it has in the gay scenes of the world.J. F. M.].
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This Psalm seems to send forth the cries of the soul under exercises. But amidst them all, we may perceive very strong expressions of firm confidence in God.
A Song of Degrees.
Psa 123:1
It is a blessed thing when the soul, under exercises, is going out in dependence upon the Lord. The prophet remarks, under the burden of Hadrach (by which may be understood the Lord’s exercised people under their burdens), that the eyes of man, as of all the tribes of Israel, shall be towards the Lord, Zec 9:1 . Hence, those many calls of the Lord to his people to be always looking unto him. Behold me! behold me! saith Jesus. Look unto me and be ye saved! Behold the Lamb of God! Isa 65:1 ; Joh 1:29 ; Isa 45:22 . There is a most sublime beauty in this title given to the Lord: O thou that dwellest in the heavens. See Isa 57:15 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
XVI
THE MESSIANIC PSALMS AND OTHERS
We commence this chapter by giving a classified list of the Messianic Psalms, as follows:
The Royal Psalms are:
Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;
The Passion Psalms are:
Psa 22 ; Psa 41 ; Psa 69 ;
The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;
The Missionary Psalms are:
Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .
The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.
The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.
The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).
The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).
It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.
The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:
1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .
2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .
3. They sang after the Supper in fulfilment of Psa 22:22 .
4. Piercing his hands and feet, Psa 22:16 .
5. They cast lots for his vesture in fulfilment of Psa 22:18 .
6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .
7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .
8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”
9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .
10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .
11. He is represented as dead, buried, and raised in Psa 16:10 .
12. His suffering as a substitute is described in Psa 69:9 .
13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .
The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.
The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”
There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:
1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.
2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.
3. The third theory is that the thought in these psalms advances by degrees.
4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.
Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.
Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.
Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.
David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .
A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.
The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.
On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.
Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
QUESTIONS
QUESTIONS
1. What are the Royal Psalms?
2. What are the Passion Psalms?
3. What are the Psalms of the Ideal Man?
4. What are the Missionary Psalms?
5. What are the predictions before David of the coming Messiah?
6. What are the prophecies of history concerning the Messiah?
7. Give a regular order of thought concerning the messianic offices as taught in the psalms.
8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?
9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.
10. Name the Penitential Psalms and show their occasion.
11. What are the Pilgrim Psalms?
12. What is this section of the Psalter called?
13. When and under what conditions were these psalms collected?
14. Who is the author of the central psalm of this collection?
15. What Davidic Psalms are in this collection?
16. When were the others written?
17. What are they called in the Septuagint?
18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?
19. What scriptures give the true idea of these titles?
20. Give proof of their singing as they went.
21. To what feasts did they go singing these Psalms?
22. What was the special use made of Psa 121 and Psa 122 ?
23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?
24. Expound Psa 133 .
25. What is an alphabetical psalm, and what are the several kinds?
26. Who originated these Alphabetical Psalms?
27. What are the most complete specimen?
28. Of what is it an expansion?
29. Why is a certain group of psalms called the Hallelujah Psalms?
30. What are the Hallelujah Psalms?
31. Which of the Hallelujah Psalms was a doxology?
32. Which of these were used as anthems?
33. Which psalm calls on all creation to praise God?
34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?
35. Which of these psalms calls for all varieties of instruments?
36. What is the Egyptian Hallel?
37. What is their special use and how were they sung?
38. Then what hymns did Jesus and his disciples sing?
39. At what other feasts was this sung?
40. Why was the name of God delayed so long in Psa 114 ?
41. What are the characteristics of Psa 115 ?
42. What is the theme and special use of Psa 116 ?
43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.
44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.
45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 123:1 A Song of degrees. Unto thee lift I up mine eyes, O thou that dwellest in the heavens.
Ver. 1. Unto thee lift I up mine eyes ] Praying by them rather than by words, mine afflictions having swollen my heart too big for my mouth. See Trapp on “ Psa 121:1 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
“A song of the ascents.” It is the remnant of Israel staying no more, like the proud and ungodly mass, on him that smote them, but on Jehovah, the Holy One of Israel, and this in truth.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 123:1-2
1To You I lift up my eyes,
O You who are enthroned in the heavens!
2Behold, as the eyes of servants look to the hand of their master,
As the eyes of a maid to the hand of her mistress,
So our eyes look to the Lord our God,
Until He is gracious to us.
Psa 123:1 This is similar to Psa 121:1 (lifting up one’s eyes was a gesture of prayer). In Psa 121:2 heaven referred to the atmosphere above the earth (cf. Gen 1:1), but here to the throne of God (cf. Psa 11:4; Psa 103:19; Isa 66:1). See Special Topics
1. SPECIAL TOPIC: HEAVEN
2. SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN
As is so common in the Psalter, there is a fluidity between the individual and the corporate. This Psalm starts out with I but moves rapidly toward us.
Psa 123:2 The word hand (BDB 388, see SPECIAL TOPIC: HAND ) is an idiom of power over (i.e., master, mistress). YHWH is the ultimate source of power and lordship. His people look to Him.
the Lord our God This is similar to the title first used in Gen 2:4, which combines YHWH and Elohim. Eloh is probably the singular form. This double title combines two characteristics of Israel’s God.
1. creator, sustainer, provider of all life on this planet – Elohim
2. savior, covenant-making God – YHWH
See SPECIAL TOPIC: NAMES FOR DEITY .
Until He is gracious to us The psalmist’s situation is described in Psa 123:3-4. He is patient that God will act on his behalf (Qal imperfect). He calls on God in prayer twice in Psa 123:3 (two Qal imperatives) to act on his behalf in compassion and mercy (BDB 335, KB 334).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. A Song, &c. Same as Psa 120:1.
dwellest in the heavens. The reference is to 2Ki 19:16 and Isa 37:16.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 123:1-4 :
Unto thee lift I up mine eyes, O thou that dwellest in the heavens. Behold, as the eyes of a servant look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the LORD our God, until that he have mercy upon us. Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt ( Psa 123:1-3 ).
That is, the people around are just contemptuous towards us.
Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud ( Psa 123:4 ).
So Lord, we’re going to lift up our eyes to You who dwell in heaven. Our eyes are going to be fixed on Thee, not upon those around us who are giving us such a hard time.
How important it is when we’re going through trials to fix our eyes upon the Lord. So many times we get our eyes upon people and we get in these interpersonal conflicts with people and we’re watching to see what he’s going to do next. Just waiting. Best to just get your eyes fixed on the Lord. And so he said, “As the servant watches his master’s hand.”
Now the servant was constantly watching, especially at a dinner or whatever, when the guests were there, the servant the whole time would watch his master’s hand. For the master would give certain signals with his hand, expecting the servant to pick up on those signals. It was the duty of the servant if things are getting out of order, if the wine is getting low or something, the master would just give a signal with his hand and the servant knew exactly what he was saying. And thus, the whole time the servant’s eyes would be glued upon the master’s hands waiting for a signal. Because if the master should signal and the servant is off someplace else and his mind someplace else, and he’s not on his toes, then he’s really in trouble. Constantly watching.
And the same with the maidservants. Watching the mistress, watching the hand continually, because it was with the hand that they gave their beckons, their signals. Not wanting to speak to the servants or directions were given to them by hand movements. And so, “Even as a servant keeps his eye on his master’s hand, Lord, I’m going to keep my eyes glued on You.” That’s a good policy. Just keep your eyes glued on the Lord. The junk that you don’t see is not going to hurt you. “
Fuente: Through the Bible Commentary
We shall read, this evening, three short Psalms, the 123rd, 124th, and 125th. May the Holy Spirit, who inspired the writers of them, strengthen our faith while we read these songs of joyous confidence!
Psa 123:1. Unto thee lift I up mine eyes,
Instead of looking downward in despair, or looking to the right hand or to the left to human confidence, or looking within in pride, Unto thee lift I up mine eyes,
Psa 123:1. O thou that dwellest in the heavens.
It is always delightful to the Christian to remember what the title of his God is: Our Father, which art in heaven. It is the place of prospect from which God looketh down, and seeth all men, and understandeth all their ways; and it is also the place of his power and his glory. Lord, I look up to thee, thou dwellest in glory, therefore all power is in thy hands, and thou knowest how to use that power on the behalf of thy people!
Psa 123:2. 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; so our eyes wait upon the LORD our God, until that he have mercy upon us.
The servant looks to his masters hand for direction and for support. If he has a work to do that is too heavy for him, he looks to his master to send him help, and he also looks to his masters hand for his reward when his work is done. So, dear friends, are we day by day walking as in our Masters light?
Psa 123:3. Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt.
The best thing that the best of men can ask for, is Gods mercy; and that mercy is so great even to the heavens, that, under the weariness of trials and troubles, it is a sufficient help for them. When we are not only in contempt, but even filled with contempt, and, as the text puts it, exceedingly filled with contempt, so that we have lost our good name amongst men, still may we turn to our God, and seek his mercy.
Psa 123:4. Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud.
This was the lot of Gods people in Davids day; it is the same with believers now, and I suppose that, so long as the earth standeth, the saints of the Lord will have to cry unto him concerning their adversaries. Let them remember always to use the same remedy that the godly ones of old used; and not plead in earthly courts of law, but take the case to the great Court of Kings Bench in heaven, let not any of the Lords children ever be concerned about defending their own characters, but let them always go at once to him whose bare arm is quite sufficient to right all wrongs, and to deliver the oppressed.
This exposition consisted of readings from Psalms 123, 124, 125.
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 123:1-4
Psalms 123
UNTO THEE DO I LIFT UP MINE EYES
Psalms 121 has, “I will lift up mine eyes unto the mountains”; but this finds the singer lifting up his eyes unto God himself.
Psa 123:1-4
THE TEXT OF THE PSALM
“Unto thee do I lift up mine eyes,
O thou that sittest in the heavens.
Behold, as the eyes of servants look unto the hand of their master,
As the eyes of a maid to the hand of her mistress;
So our eyes look unto Jehovah our God,
Until he have mercy upon us.
Have mercy upon us, O Jehovah, have mercy upon us;
For we are exceedingly filled with contempt.
Our soul is exceedingly filled
With the scoffing of those that are at ease,
And with the contempt of the proud.”
Regarding the date and authorship of this psalm, nothing is definitely known. “The only circumstance which throws any light on its origin is the statement in Psa 123:3-4 that the people of God were exposed to derision and contempt. Of course, that could have been the case in a number of circumstances in the long history of the chosen people.
We cannot fully agree with Leupold who said of this psalm that, “There is nothing powerful, moving, or sublime that finds expression here. A quiet submissive tone prevails throughout. It is subdued in character; there is no loud complaint, or impetuous plea. It is these very qualities which, to us, makes the psalm so attractive. McCaw found in this psalm, “A glad certainty of mercy for the defamed, which he contrasted with the “Sad theme of expectation of God’s judgment on the defamers in Psalms 120.
“O thou that sittest in the heavens” (Psa 123:1). “It was doubtless this very first verse that led to this psalm’s selection for the collection of processional songs. `God is still on his throne,’ is the reassuring message for the pilgrims, making their tiresome and dangerous journey to Jerusalem.
“As the eyes of servants… as the eyes of a maid” (Psa 123:2). The imagery here is drawn from the behavior of ancient slaves, whose conduct is eloquently described by Barnes. In some oriental palaces or `great houses’ there were many slaves who customarily stood in silence, intensely prepared to do the bidding of their masters, looking steadily upon the hands of their `lords,’ who usually signaled their desires by motions of the hand.
“Until he have mercy upon us” (Psa 123:2). There is a patient waiting upon the will of God here which is very beautiful. It reminds us of what Jesus said, “In your patience ye shall win your souls” (Luk 21:19). There is exhibited here no anxious hurry or any doubt whatever. There is a calm and certain assurance that God, in his own time and manner, will provide the needed relief.
“Have mercy upon us … we are exceedingly filled with contempt” (Psa 123:3). We hardly know what to make of Leupold’s comment here that, “The psalmist did not even venture to pray for mercy. To us, it appears that the double appeal, “Have mercy upon us; have mercy upon us” has all the elements of effective prayer. It is almost like the prayer of the publican in Luk 18:13, lacking only the confession of sin.
“Contempt” (Psa 123:3). It is significant here that contempt is the only opposition mentioned; but as Kidner noted, “Contempt is cold steel; it goes deeper into the spirit than any other kind of rejection. In the Sermon on the Mount, Christ ranked it even more murderous than anger. “Whosoever shall say to a brother, `Thou fool,’ shall be in danger of the hell of fire” (Mat 5:22 b).
In the face of the contemptuous scorn and hatred of the unbelieving world around us, Christians can identify with this psalm. “The words here can speak for our contemporaries under persecution and can give us words to pray in unison with them.
“The scoffing of those who are at ease … the contempt of the proud” (Psa 123:4). These lines identify the source of the contempt mentioned in the preceding verse. “Those who are at ease,” and “the proud” are reference to the world’s wealthy and affluent. We appreciate the discerning words of Addis regarding such people.
“The contempt of the proud may have been caused by their own wealth, and by the poverty of the godly. `Poor’ and `godly’ are almost synonymous. The Hebrew Bible often uses one and the same word for `poor,’ `afflicted’ and `humble.’
Fuente: Old and New Testaments Restoration Commentary
Following the idea of the ascent of the worshiper to the longed-for house of Jehovah we have in this song an expression of the soul’s strong confidence in Jehovah. The soul first affirms confidence as an experience, then breathes it as a prayer, and finally tells the circumstances calling forth the cry. Taking the last thing first, we can imagine this pilgrim who has been dwelling in the midst of the ungodly starting toward the place of worship, and by that very fact stirring up anew the scornful contempt of these people. This vexes his soul, but it becomes the occasion of prayer for the mercy of Jehovah.
This prayer, born of such experience, is based on the relation of the pilgrim to Jehovah. To Him, the enthroned One, the eyes are lifted. This is the reaffirmation of the truth sung in the earlier song (Psa 121:1-8). The figures of relationship are full of beauty. The eyes look to Jehovah as to the Master of the household, who commands, and guards, and supplies all the needs of His servants. To set the life toward worship in an ungodly age is ever to be the object of scorn and contempt. What matters it? The eyes of Jehovah’s pilgrims are lifted to the throne high set above all the tumult and strife of tongues.
Fuente: An Exposition on the Whole Bible
Psa 123:2
I. Wherever we see a master with a family of servants, we see a living parable of Almighty God and His Church; and out of their duties and behaviour to one another we may obtain much good instruction regarding our own behaviour towards Him. (1) St. Paul says, “Servants, be subject to your masters according to the flesh, with fear and trembling;” and do we not know that the fear of the Lord is the beginning of all wisdom, and that the very description of the temper which suits the Gospel is to have grace whereby to serve God in reverence and godly fear? (2) St. Paul bids servants be obedient to their masters in singleness of heart; that is, that in setting about their work they should simply have an eye to their masters’ service, and not rather to their own convenience and pleasure: and this, again, is the very thing so much commended in Christian people, that they should serve God in simplicity and godly sincerity. (3) The same Apostle adds that what we do for our masters should be done not with eye-service, as men-pleasers; that is, we are not to have one way of doing our work when they are in sight and another when they are out of sight: and this, again, is like the care which becomes all Christians to make their conduct agree with their prayers, their weekdays with their Sundays, their ordinary behaviour with their direct service of their Lord. (4) Whereas all manner of servants among men naturally and justly look onward to the time of receiving their wages, as a hireling, according to Job’s saying, seeketh the reward of his work, so we are instructed to look on to the recompense of our eternal reward, knowing, as St. Paul goes on, that “whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.”
II. All the qualities of a good servant are summed up in one word: fidelity; or, as it is is described by the psalmist in the text, “his eyes wait upon the hand of his master.” So the faithful and dutiful Christian, he who has true love and thankfulness to the Father and God of his whole life, does not wait for express commands, but does what he sincerely thinks his Maker will be pleased with. Such simple, unwearied obedience, not asking questions, but performing duties-this is what God delights to honour.
J. Kehle, Sermons for the Christian Year, Sundays after Trinity, Thirteenth to End, p. 1.
References: Psa 123:2.-Expositor, 3rd series, vol. iv., p. 80. Psalm 123-S. Cox, ‘The Pilgrim Psalms, p. 68. Psa 124:7.-Spurgeon, Sermons, vol. xxviii., No. 1696. Psalm 124-S. Cox, The Pilgrim Psalms, p. 86. Psa 125:1.-Spurgeon, Sermons, vol. xxiv., No. 1450. Psa 125:2.-Ibid., vol. iii., No. 101. Psalm 125-S. Cox, The Pilgrim Psalms, p. 110.
Fuente: The Sermon Bible
A Song of degrees
(See Scofield “Psa 120:1”).
Fuente: Scofield Reference Bible Notes
lift I: Psa 25:15, Psa 121:1, Psa 141:8, Luk 18:13
O thou: Psa 2:4, Psa 11:4, Psa 113:5, Psa 113:6, Psa 115:3, Isa 57:15, Isa 66:1, Mat 6:9
Reciprocal: 1Ki 8:30 – and hear 2Ki 19:14 – spread it 2Ch 6:21 – thy dwelling place 2Ch 20:12 – our eyes Psa 33:14 – General Psa 34:5 – They Psa 38:15 – do Psa 136:26 – the God of heaven Isa 33:5 – he dwelleth Isa 37:14 – and Hezekiah went Isa 38:14 – mine eyes Isa 63:15 – the habitation Eze 18:6 – neither hath lifted Dan 4:34 – lifted Joh 11:41 – And Jesus Joh 17:1 – and lifted
Fuente: The Treasury of Scripture Knowledge
God only sufficient.
A song of the ascents.
The first psalm here, as in the former one, is only the distress, which yet has not gone as far as it will go. Jehovah is the one resource; and as dwelling in the heavens, not in Zion. But these eyes that turn to heaven are servants’ eyes: the spirit of obedience is in their hearts; and along with this the conscious need of grace. The pride of man is here the trial, as before his deceitfulness and spirit of strife. But the latter blazes out again in the next psalm.
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 123:1-2. Unto thee lift I up mine eyes Though all human help fail us in this sore distress, yet I do not despair of relief from thee; O thou that dwellest in the heavens Whose majesty and power incomparably excel those of all earthly monarchs. Behold, as the eyes of servants, &c. Behold how not only I, but the rest of thy faithful people wait upon thee, submitting ourselves to this severe punishment, as poor slaves do to the stroke of their offended master or mistress, and resolving to bear it patiently till thou, our Lord, who dost inflict it, wilt be pleased to show thyself our most gracious God, and in much pity toward us remove it. Bishop Patrick. In justification of this interpretation of the bishop, it may be observed that masters had a power, not only of commanding, but of severely punishing their servants, and that therefore this looking to the hand, &c., is thought by some to denote the servant, under chastisement, turning his eyes, and looking to the hand that strikes, and beseeching and importuning for mercy; an argument of a meek, patient, and reforming disposition. Others, however, rather think it denotes servants looking to their masters for help and defence against their enemies and oppressors. For servants were unable to defend themselves, and were not allowed to wear defensive weapons, but expected and received protection from their masters in case of injury. Accordingly, this phrase, of having ones eyes toward others, both in this and the other sacred books, constantly signifies the expectation and desire of help from them. And the phrase of Gods having mercy upon a person, generally signifies his mercifully helping and delivering him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
REFLECTIONS.This psalm teaches us that when the church is in trouble and contempt from proud, wicked, and unbelieving men, the ministers and people of God must associate for counsel and prayer; and as servants look up for instruction and defence from their masters, and as maids look up to their mistresses for a portion of work, so we must look to the Lord for help, not only to understand what he would have us to do, but also to learn how to do it, and in the exactest forms of obedience. So the prophets, and so the apostles were guided by the divine counsel, and God gave his blessing to their labours. It is equally wrong to run before the Lord, and to be indolent when we see our path.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
CXXIII. Waiting for God.
Psa 123:4. The contempt of the proud may have been caused by their own wealth, and by the poverty of the godly (see on Psalms 4). Poor and godly are almost synonymous. The Heb. Bible often uses one and the same word for poor. afflicted, humble.
Fuente: Peake’s Commentary on the Bible
PSALM 123
The exercises of the godly when faced with the contempt and scorn of men of the world.
With the blessedness of the house of the Lord and the city of Jerusalem filling the soul (Ps. 122), the godly decide to face the pilgrim journey that leads to the city of God. Such a decision, however, on the part of a feeble remnant calls forth the contempt and scorn of the ease-loving and proud men of the world. The same decision of faith will lead to like results in this the Christian day. The believer who enters into the blessedness of the House of God, and the heavenly calling, will most readily take up the pilgrim path though only to find that he is in contempt with those who have their portion in this life.
(v. 1) His own weakness, together with the contempt of the world, only serves to call into exercise the faith of the godly man. Sustaining grace is found in turning his eyes to the One that dwells in the heavens.
(v. 2) The one who thus turns to the Lord takes the place of subjection, looking to the Lord for His guidance, even as servants wait upon their Master to direct them by a motion of the hand. With this subjection there is the perseverance that waits for the Lord’s gracious direction; for the godly look to the Lord, until he be gracious to us (JND).
(vv. 3-4) The closing verses present the prayer in which the godly man appeals to the Lord for needed grace, and spreads out the grief that fills his soul. Grace gives the soul to look to the Lord with quiet patience: nevertheless, the reproach of the world is deeply felt. Twice the godly man speaks of being exceedingly filled with the contempt and scorn of the world. The contempt speaks of their attitude towards God’s people; the scorn, of their open derision.
Fuente: Smith’s Writings on 24 Books of the Bible
Psalms 123
The composer of this psalm voiced dependence on the Lord and petitioned Him for grace, since Israel’s enemies ridiculed her for her trust in Yahweh. It is a combination of individual and community lament.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Dependence on God 123:1-2
The writer looked up to the Sovereign of the universe and prayed for Him to send deliverance from His heavenly throne. He took a humble posture in making his request, comparing himself to a servant who can only wait for his master to act.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 123:1-4
A SIGH and an upward gaze and a sigh! No period is more appropriate, as that of this psalm, than the early days after the return from exile, when the little community, which had come back with high hopes, found themselves a laughingstock to their comfortable and malicious neighbours. The contrast of tone with the joy of the preceding psalm is very striking. After the heights of devout gladness have been reached, it is still needful to come down to stern realities of struggle, and these can only be faced when the eye of patient dependence and hope is fixed on God.
That attitude is the great lesson of this brief and perfect expression of wistful yet unfaltering trust joined with absolute submission. The upward look here is like. but also unlike, that in Psa 121:1-8, in that this is less triumphant, though not less assured, and has an expression of lowly submission in the appealing gaze. Commentators quote illustrations of the silent observance of the masters look by his rows of slaves; but these are not needed to elucidate the vivid image. It tells its own story. Absolute submission to Gods hand, whether it wields a rod or lavishes gifts or points to service, befits those whose highest honour is to be His slaves. They should stand where they can see Him; they should have their gaze fixed upon Him; they should look with patient trust, as well as with eager willingness to start into activity when He indicates His commands.
The sigh for deliverance, in the second half of the psalm, is no breach of that patient submission. Trust and resignation do not kill natural shrinking from contempt and scorn. It is enough that they turn shrinking into supplication and lamentations into appeals to God. He lets His servants make their moan to Him, and tell how full their souls have long been of mens scorn. As a plea with Him the psalmist urges the mockers “ease.” In their security and full-fed complacency, they laughed at the struggling band, as men gorged with material good ever do at enthusiasts; but it is better to be contemned for the difficulties which cleaving to the ruins of Gods city brings, than to be the contemners in their selfish abundance. They are further designated as “haughty,” by a word which the Hebrew margin reads as two words, meaning “proud ones of the oppressors”; but this is unnecessary, and the text yields a good meaning as it stands, though the word employed is unusual.
This sweet psalm, with all its pained sense of the mockers gibes and their long duration, has no accent of impatience. Perfect submission, fixed observance, assured confidence that, “till He is gracious,” it is best to bear what He sends, befit His servants, and need not hinder their patient cry to Him, nor their telling Him how long and hard their trial has been.