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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 123:1–4. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here,
I.The solemn profession which God's people make of faith and hope in God, Psa 123:1, Psa 123:2. Observe,
1.The title here given to God: O thou that dwellest in the heavens. Our Lord Jesus has taught us, in prayer, to have an eye to God as our Father in heaven; not that he is confined there, but there especially he manifests his glory, as the King in his court. Heaven is a place of prospect and a place of power; he that dwells there beholds thence all the calamities of his people and thence can send to save them. Sometimes God seems to have forsaken the earth, and the enemies of God's people ask, Where is now your God? But then they can say with comfort, Our God is in the heavens. O thou that sittest in the heavens (so some), sittest as Judge there; for the Lord has prepared his throne in the heavens, and to that throne injured innocency may appeal.
2.The regard here had to God. The psalmist himself lifted up his eyes to him. The eyes of a good man are ever towards the Lord, Psa 25:15. In every prayer we lift up our soul, the eye of our soul, to God, especially in trouble, which was the case here. The eyes of the people waited on the Lord, Psa 123:2. We find mercy coming towards a people when the eyes of man, as of all the tribes of Israel, are towards the Lord, Zac 9:1. The eyes of the body are heaven-ward. Os homini sublime dedit - To man he gave an erect mien, to teach us which way to direct the eyes of the mind. Our eyes wait on the Lord, the eye of desire and prayer, the begging eye, and the eye of dependence, hope, and expectation, the longing eye. Our eyes must wait upon God as the Lord, and our God, until that he have mercy upon us. We desire mercy from him, we hope he will show us mercy, and we will continue our attendance on him till the mercy come. This is illustrated (Psa 123:2) by a similitude: Our eyes are to God as the eyes of a servant, and handmaid, to the hand of their master and mistress. The eyes of a servant are,
(1.)To his master's directing hand, expecting that he will appoint him his work, and cut it out for him, and show him how he must do it. Lord, what wilt thou have me to do?
(2.)To his supplying hand. Servants look to their master, or their mistress, for their portion of meat in due season, Pro 31:15. And to God must we look for daily bread, for grace sufficient; from him we must receive it thankfully.
(3.)To his assisting hand. If the servant cannot do his work himself, where must he look for help but to his master? And in the strength of the Lord God we must go forth and go on.
(4.)To his protecting hand. If the servant meet with opposition in his work, if he be questioned for what he does, if he be wronged and injured, who should bear him out and right him, but his master that set him on work? The people of God, when they are persecuted, may appeal to their Master, We are thine; save us.
(5.)To his correcting hand. If the servant has provoked his master to beat him, he does not call for help against his master, but looks at the hand that strikes him, till it shall say, "It is enough; I will not contend for ever." The people of God were now under his rebukes; and whither should they turn but to him that smote them? Isa 9:13. To whom should they make supplication but to their Judge? They will not do as Hagar did, who ran away from her mistress when she put some hardships upon her (Gen 16:6), but they submit themselves to and humble themselves under God's mighty hand.
(6.)To his rewarding hand. The servant expects his wages, his well-done, from his master. Hypocrites have their eye to the world's hand; thence they have their reward (Mat 6:2); but true Christians have their eye to God as their rewarder.
II.The humble address which God's people present to him in their calamitous condition (Psa 123:3, Psa 123:4), wherein,
1.They sue for mercy, not prescribing to God what he shall do for them, nor pleading any merit of their own why he should do it for them, but, Have mercy upon us, O Lord! have mercy upon us. We find little mercy with men; their tender mercies are cruel; there are cruel mockings. But this is our comfort, that with the Lord there is mercy and we need desire no more to relieve us, and make us easy, than the mercy of God. Whatever the troubles of the church are, God's mercy is a sovereign remedy.
2.They set forth their grievances: We are exceedingly filled with contempt. Reproach is the wound, the burden, they complain of. Observe,
(1.)Who were reproached: "We, who have our eyes up to thee." Those who are owned of God are often despised and trampled on by the world. Some translate the words which we render, those that are at ease, and the proud, so as to signify the persons that are scorned and contemned. "Our soul is troubled to see how those that are at peace, and the excellent ones, are scorned and despised." The saints are a peaceable people and yet are abused (Psa 35:20), the excellent ones of the earth and yet undervalued, Lam 4:1, Lam 4:2.
(2.)Who did reproach them. Taking the words as we read them, they were the epicures who lived at ease, carnal sensual people, Job 12:5. The scoffers are such as walk after their own lusts and serve their own bellies, and the proud such as set God himself at defiance and had a high opinion of themselves; they trampled on God's people, thinking they magnified themselves by vilifying them.
(3.)To what degree they were reproached: "We are filled, we are surfeited with it. Our soul is exceedingly filled with it." The enemies thought they could never jeer them enough, nor say enough to make them despicable; and they could not but lay it to heart; it was a sword in their bones, Psa 42:10. Note,
[1.]Scorning and contempt have been, and are, and are likely to be, the lot of God's people in this world. Ishmael mocked Isaac, which is called persecuting him; and so it is now, Gal 4:29.
[2.]In reference to the scorn and contempt of men it is matter of comfort that there is mercy with God, mercy to our good names when they are barbarously used. Hear, O our God! for we are despised.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The tax collector in the Gospel, therefore, acting properly, “did not wish even to lift up his eyes,” but on the other hand, the disciple who is present with Jesus would reasonably lift them up when he is given the command, “Lift up your eyes and see the fields, that they are already white to harvest.”2The prophet, too, says, “Lift up your eyes on high.” But in addition, in Psalm 122 (LXX), which is the fourth song of the gradual psalms, the prophet, when he has lifted up his eyes to God in a fitting manner, says, “To you who dwell in heaven I have lifted up my eyes. Behold as the eyes of servants are on the hands of their masters, as the eyes of a handmaid are on the hands of her mistress, so our eyes are on the Lord our God, until he has mercy on us.”
And if we must also show more clearly for whom it is now proper to imitate Jesus by lifting up his eyes, in that he also lifts up his eyes, and for whom this is not proper, but who, like the tax collector, should not only stand far away from the temple but also not wish to lift up his eyes, we will quote the words of Daniel about the lawless elders who lusted after Susanna. The words are as follows: “And they perverted their own mind and turned their eyes away that they might not look to heaven or remember just judgments.” These words should be taken along with the following remarks made about Susanna, “But she, weeping, looked up to heaven, for her heart trusted in the Lord.” Notice in these words that those who perverted their own mind turned their eyes away that they might not look to heaven, but she who trusted in the Lord looked up to heaven as a result of her trust in the Lord.
“Behold the eyes of the Lord are on them that fear him.” Elsewhere, it says, “The eyes of the Lord are on the just,” but here, “on those that fear him.” When we look upon the Lord and our eyes are on him, so that we say, “Behold as the eyes of the servants are on the hands of their masters, so are our eyes unto the Lord our God,” then, we, as it were, draw the he eye of the Lord to watch over us.
What does he mean then by saying, “for he must reign until he has put all enemies under his feet”? Is the Lord to reign only until his enemies begin to be under his feet, and once they are under his feet will he cease to reign? Of course his reign will then commence in its fullness when his enemies begin to be under his feet. David also in the fourth Song of Ascents speaks thus, “Behold, as the eyes of servants look to the hand of their master, as the eyes of a maiden unto the hand of her mistress, so our eyes look to the Lord our God, until he has mercy on us.” Will the prophet, then, look to the Lord until he obtains mercy, and when mercy is obtained will he turn his eyes down to the ground, although elsewhere he says, “My eyes fail, looking for your salvation, and for your righteous promise”? I could accumulate countless instances of this usage and cover the verbosity of our assailant with a cloud of proofs; I shall, however, add only a few and leave the reader to find similar ones for himself.
What then follows, since he has said, "Unto You do I lift up my eyes"? [Psalm 123:2]. How have you lifted up your eyes? "Behold, even 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: even so our eyes wait upon the Lord our God, until He have mercy upon us." We are both servants, and a handmaiden: He is both our Master and our Mistress. What do these words mean? What do these similitudes mean? It is not wonderful if we are servants, and He our Master; but it is wonderful if we are a maiden, and He our Mistress. But not even our being a maiden is wonderful; for we are the Church: nor is it wonderful that He is our Mistress; for He is the Power and the Wisdom of God...When therefore you hear Christ, lift up your eyes to the hands of your Master; when you hear the Power of God and the Wisdom of God, lift up your eyes to the hands of your Mistress; for you are both servant and handmaiden; servant, for you are a people; handmaiden, for you are the Church. But this maiden has found great dignity with God; she has been made a wife. But until she come unto those spiritual embraces, where she may without apprehension enjoy Him whom she has loved, and for whom she has sighed in this tedious pilgrimage, she is betrothed: and has received a mighty pledge, the blood of the Spouse for whom she sighs without fear. Nor is it said unto her, Do not love; as it is sometimes said to any betrothed virgin, not as yet married: and is justly said, Do not love; when you have become a wife, then love: it is rightly said, because it is a precipitate and preposterous thing, and not a chaste desire, to love one whom she knows not whether she shall marry. For it may happen that one man may be betrothed to her, and another man marry her. But as there is no one else who can be preferred to Christ, let her love without apprehension: and before she is joined unto Him, let her love, and sigh from a distance and from her far pilgrimage...
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Summary
Psalms 123:2 profoundly articulates the posture of absolute dependence and patient, hopeful expectation that the people of God are called to maintain before the Lord. Through the evocative imagery of servants and a maiden looking intently to the hands of their masters and mistresses, the psalmist conveys a deep-seated reliance not only for direction and provision but also for the very sustenance and protection that flows from a benevolent authority. This vivid simile culminates in a fervent plea for divine mercy, underscoring that the ultimate source of deliverance and sustenance for believers, especially in times of scorn and adversity, is the compassionate intervention of the Sovereign God.
Context
Literary Context
Psalm 123 belongs to the collection known as the "Songs of Ascents" (Psalms 120-134), hymns likely sung by pilgrims as they journeyed uphill to Jerusalem for the annual feasts. These psalms often share themes of communal struggle, longing for divine intervention, and profound reliance on God's faithfulness amidst adversity. Psalm 123, specifically, is a concise communal lament or prayer for mercy, reflecting the corporate voice of a people under duress. It immediately follows the psalmist's declaration in Psalm 123:1, "Unto thee lift I up mine eyes, O thou that dwellest in the heavens," establishing the direct, upward gaze towards God as the foundational posture. This sets the stage for the intense focus and dependence elaborated in verse 2, leading into the subsequent cry for relief from the "contempt of the proud" in Psalm 123:4. The psalm's brevity and directness amplify its urgent plea for divine compassion.
Historical & Cultural Context
The imagery of servants and a maiden looking to the hand of their masters or mistresses is deeply rooted in the social and economic realities of the ancient Near East. In a household, servants (H5650 ʻebed) and maidens (H8198 shiphchâh) were entirely dependent on their masters (H113 ʼâdôwn) and mistresses (H1404 gᵉbereth) for sustenance, protection, and direction. The "hand" (H3027 yâd) of the master was not merely a symbol of authority but the literal instrument through which commands were given, provision (food, wages) was dispensed, and discipline or favor was extended. Servants would watch for the slightest gesture or indication of the master's will, as their very survival and well-being hung in the balance. This cultural reality underscores a profound, moment-by-moment reliance. For the psalmist and the community, this imagery likely reflected their vulnerable position, perhaps under foreign domination, facing societal disdain, or experiencing oppression, where their only recourse and hope for deliverance was the sovereign "hand" of the LORD, who alone could provide and protect them.
Key Themes
This verse powerfully contributes to several key themes prevalent throughout the Psalms and the broader biblical narrative. Firstly, it highlights Absolute Dependence, illustrating that just as a servant's very existence relies on the master's provision and direction, so too does the believer's life and well-being depend entirely on God. This is not a passive reliance but an active, expectant posture, mirroring the New Testament call to "cast all your care upon him; for he careth for you" found in 1 Peter 5:7. Secondly, it emphasizes Patient and Expectant Waiting, captured by the psalmist's declaration that "our eyes wait upon the LORD our God." This waiting is a spiritual discipline, a testament to faith that God will act in His perfect timing, a theme echoed in passages like Isaiah 40:31, promising renewed strength for those who wait on the Lord. Finally, the verse culminates in a Plea for Divine Mercy, recognizing that deliverance and help are not earned but flow from God's gracious character. This aligns with the biblical understanding that God's compassion (H2603 chânan) is the foundation of His saving acts, as seen in the repeated declarations of His character in Exodus 34:6-7.
Exposition and Analysis
Key Word Analysis
The word for "eyes" (עַיִן, H5869 ʻayin) is used here not merely as a physical organ but as a metonymy for the entire person's attention, focus, and deepest longing. To fix one's "eyes" upon someone signifies intense concentration, trust, and expectant hope. In this context, it conveys a posture of total surrender and vigilance, indicating that the psalmist and the community are wholly attentive to God's will and intervention, much like a servant who must constantly observe their master for direction and provision.
The "hand" (יָד, H3027 yâd) in ancient Hebrew thought is a powerful symbol representing not only physical action but also authority, power, provision, protection, and active involvement. When servants look to the "hand" of their masters, they are looking for a gesture of command, a sign of approval, a distribution of sustenance, or an act of defense. It signifies the direct, active agency of the master in their lives. Applied to God, it means looking to His active power for intervention, His sovereign authority for direction, and His generous provision for every need, acknowledging Him as the source of all help.
The verb "have mercy" (חָנַן, H2603 chânan) means "to bend or stoop in kindness to an inferior; to favor, bestow; causatively to implore." It conveys the idea of showing unmerited favor, grace, and compassion. In the context of the psalm, it highlights that the desired deliverance is not a matter of justice or earning, but a gracious act stemming purely from God's compassionate character. The community acknowledges their vulnerable position and their absolute dependence on God's benevolent and unmerited intervention.
Verse Breakdown
"Behold, as the eyes of servants [look] unto the hand of their masters,"
This opening clause establishes the primary simile, drawing a parallel to the absolute and moment-by-moment dependence of household servants. Their gaze is fixed on the master's hand, not out of mere curiosity, but out of a vital necessity for guidance, sustenance, and security. It implies a posture of attentiveness, obedience, and complete reliance for their very well-being, recognizing the master's authority and provision.
"[and] as the eyes of a maiden unto the hand of her mistress;"
This second part of the simile reinforces and deepens the first, adding a specific nuance. A maiden, often involved in intimate household tasks, would likewise be acutely attentive to the mistress's hand for instructions, approval, or provision. This parallelism emphasizes the comprehensive and personal nature of the dependence, highlighting that every member of the household, regardless of specific role, looked to the one in authority for their needs, underscoring the universal nature of this reliance within the domestic sphere.
"so our eyes [wait] upon the LORD our God,"
This is the crucial application of the simile, transitioning from the earthly analogy to the divine relationship. Just as the servants and maiden depend entirely on their human authorities, so too do the psalmist and the community fix their gaze and hope upon the LORD (H3068 Yᵉhôvâh), their God (H430 ʼĕlôhîym). The "eyes" here represent their entire being—their attention, trust, hope, and longing. The act of "waiting" signifies an active, hopeful, and patient expectation of God's intervention, acknowledging Him as their ultimate Master and Provider.
"until that he have mercy upon us."
This final clause states the specific object and desired outcome of their patient waiting. The community is not waiting for a command or a general provision, but specifically for God's mercy (H2603 chânan, "to be gracious, show favor"). This indicates their awareness of their own vulnerability, perhaps their unworthiness, and their absolute need for God's compassionate intervention to alleviate their suffering or deliver them from their adversaries. It is a humble recognition that any help will stem from God's character of grace and compassion, not from their own merit or demands.
Literary Devices
The primary literary device employed in Psalms 123:2 is Simile. The psalmist uses two distinct but reinforcing comparisons: "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." These earthly, relatable examples vividly illustrate the profound spiritual posture of the community, making the abstract concept of divine dependence tangible. This double simile emphasizes the comprehensiveness and intensity of the reliance. Furthermore, the verse employs Parallelism, specifically synonymous parallelism, where the second part of the simile (maiden/mistress) reiterates and strengthens the first (servants/masters), thereby amplifying the core message of absolute reliance and attentiveness. The entire verse also functions as an Analogy, drawing a direct correspondence between human relationships of dependence and the divine-human relationship, making the abstract concept of spiritual reliance compelling and deeply personal.
Theological and Thematic Connections
Psalms 123:2 articulates a foundational theological truth: humanity's utter dependence on God for all things, especially in times of distress and scorn. It underscores that true security and hope are found not in human strength, wisdom, or resources, but solely in the sovereign and merciful hand of the Almighty. This posture of waiting with hopeful expectation for God's mercy is a recurring theme throughout Scripture, reflecting a deep understanding of God's character as both powerful and compassionate. It challenges believers to relinquish self-reliance and embrace a humble, persistent trust in God's perfect timing and unfailing grace, knowing that His compassion is the ultimate source of deliverance and blessing. This active waiting is an act of faith, acknowledging God's sovereignty and goodness even when circumstances are challenging.
Reflection and Application
In a world that often champions self-sufficiency, immediate gratification, and the pursuit of human applause, Psalms 123:2 calls us to a counter-cultural posture of profound dependence and patient waiting upon God. It reminds us that our ultimate source of help, guidance, and deliverance is not found in our own efforts, the approval of others, or the fleeting circumstances of life, but in the unwavering character and compassionate hand of the LORD our God. To fix our eyes upon Him means to consciously surrender our anxieties, our perceived control, and our desire for instant solutions, choosing instead to trust in His perfect timing and His boundless mercy. This active waiting cultivates humility, deepens our faith, and transforms our perspective, enabling us to find peace even amidst scorn or adversity, knowing that our God is attentive to our cries and will act in His perfect love and wisdom. It is a call to live a life of continuous reliance, acknowledging that every good and perfect gift comes from above.
Questions for Reflection
FAQ
Why does the psalmist use two similar examples (servants/masters and maiden/mistress)?
The use of two closely related examples, "servants to their masters" and "a maiden to her mistress," serves to amplify and reinforce the central message of absolute dependence and attentiveness. This parallelism ensures the metaphor is deeply impressed upon the listener, creating a more vivid and comprehensive picture. It suggests that this posture of reliance is universal within the household structure, applying to all members regardless of specific role, and by extension, to all people of God. It emphasizes the totality of the dependence and the constant, watchful expectation for guidance, provision, and favor from the one in authority. The double imagery also adds a poetic richness and rhythm, making the truth more memorable and impactful, highlighting the pervasive nature of this dependence.
What does "until that he have mercy upon us" imply about the nature of God's help?
The phrase "until that he have mercy upon us" highlights that the desired outcome—deliverance from scorn and contempt—is not expected as a right or a result of human merit, but as a gracious act stemming purely from God's compassion. The Hebrew word for "mercy" (H2603 chânan, to be gracious or show favor) speaks of unmerited favor and compassionate intervention. This implies that God's help is a gift of His grace, freely given to those who humbly acknowledge their need and patiently wait on Him. It underscores that our access to God's help is rooted in His character as a merciful Father, not in our performance or worthiness. It means that even when we feel undeserving or are in a state of vulnerability, God's willingness to help is based on His intrinsic goodness and love, aligning with the New Testament truth that we approach the throne of grace to "obtain mercy, and find grace to help in time of need" as described in Hebrews 4:16.
Christ-Centered Fulfillment
Psalms 123:2 finds its ultimate fulfillment and deepest meaning in Jesus Christ, who perfectly embodies the posture of absolute dependence upon the Father and is the supreme manifestation of God's mercy to humanity. Throughout His earthly ministry, Jesus lived a life entirely fixed on the "hand" of God, demonstrating unwavering reliance. From His baptism, where the Spirit descended upon Him, to His reliance on the Father for daily provision and miraculous power, Jesus consistently exemplified this spiritual posture. His ultimate act of dependence was in the Garden of Gethsemane, crying out, "Nevertheless not my will, but thine, be done" (Luke 22:42). Moreover, Jesus is the very manifestation of God's mercy upon us. He is the Lamb of God, who takes away the sin of the world, the ultimate act of divine compassion that delivers humanity from the scorn of sin and death. Through His atoning sacrifice, God's mercy is poured out, and all who fix their eyes on Him, trusting in His finished work, receive not only mercy but also grace to help in time of need (Hebrews 4:16). Thus, our waiting upon the Lord for mercy is answered and fulfilled in the person of Jesus, who perfectly models dependence and perfectly delivers God's saving grace.