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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
Historical Reception
One surviving comment on this verse from the historical church.
"For we have been much filled with contempt" [Psalm 123:3]. All that will live piously according to Christ, must needs suffer reproof, [2 Timothy 3:12] must needs be despised by those who do not choose to live piously, all whose happiness is earthly. They are derided who call that happiness which they cannot see with their eyes, and it is said to them, What do you believe, madman? Do you see what you believe? Hath any one returned from the world below, and reported to you what is going on there? Behold I see and enjoy what I love. You are scorned, because thou dost hope for what you see not; and he who seems to hold what he sees, scorns you. Consider well if he does really hold it...I have my house, he has boasted himself. Thou ask, what house of his own? That which my father left me. And whence did he derive this house? My grandfather left it him. Go back even to his great grandfather, then to his great grandfather's father, and he can no longer tell their names. Are you not rather terrified by this thought, that you see many have passed through this house, and that none of them has carried it away with him to his everlasting home? Your father left it: he passed through it: thus thou also wilt pass by. If therefore you have a mere passing stay in your house, it is an inn for passing guests, not an habitation for permanent abode. Yet since we hope for those things which are to come, and sigh for future happiness, and since it has not yet appeared what we shall be, although we are already "sons of God;" [1 John 3:2] for "our life is hidden with Christ in God:" [Colossians 3:3] "we are utterly despised," by those who seek or enjoy happiness in this world.
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Summary
Psalms 123:3 presents a poignant and urgent communal supplication for divine compassion, voiced by a people utterly overwhelmed and saturated with scorn and derision. This verse, embedded within the "Psalms of Ascent," articulates the profound reason for the psalmist's unwavering gaze toward the Lord: a pervasive and deeply felt humiliation that has permeated their very being, leaving them with no recourse but to cry out for God's merciful intervention.
Context
Literary Context
Psalms 123 belongs to the unique collection known as the "Psalms of Ascent" (Psalms 120-134), traditionally recited or sung by pilgrims as they journeyed to Jerusalem for the annual feasts. These psalms often reflect themes pertinent to such a spiritual and physical pilgrimage, including longing for God, trust in His protection amidst trials, and the experience of communal suffering. Psalms 123 specifically builds upon the preceding verses, which establish the psalmist's unwavering focus on the Lord (verse 1) and a posture of humble, expectant waiting, comparing the people's dependence on God to that of servants awaiting their master's favor (verse 2). Verse 3 then dramatically introduces the crucial motivation for this intense gaze and desperate plea: the profound and persistent contempt they endure, making their need for divine mercy both immediate and overwhelming. The consistent use of the first-person plural ("us," "we") throughout the psalm underscores a shared experience of hardship and a corporate cry for deliverance.
Historical & Cultural Context
The "contempt" described in Psalms 123:3 likely reflects the multifaceted pressures faced by ancient Israel. It could refer to the scorn and mockery from surrounding Gentile nations or oppressive empires that held God's people in disdain, particularly during periods of foreign domination, exile, or post-exilic vulnerability. Alternatively, it might represent the internal societal pressures or the derision faced by the righteous from the wicked within their own community, a common theme in the laments of the Psalms (e.g., the reproach described in Psalm 44:13-16). In a culture where honor and shame were paramount, being "filled with contempt" was not merely an inconvenience but a deep assault on one's dignity, social standing, and even one's identity as God's chosen people. Such humiliation made divine vindication and intervention an essential and urgent hope for survival and restoration.
Key Themes
This verse powerfully contributes to several foundational themes prevalent throughout the Psalms and the broader biblical narrative. Firstly, it highlights the theme of Desperate Dependence on God, asserting that when human dignity is assaulted and earthly avenues for relief are exhausted, God remains the sole source of hope and intervention. The intense, repeated plea for mercy underscores this absolute reliance. Secondly, it embodies the theme of Lament and Suffering, giving voice to the profound pain of humiliation and acknowledging the reality of suffering endured by God's people in a hostile world. This lament is not a sign of weakness but a faithful act of bringing one's deepest distress directly to God, as seen in the heartfelt cries of Job (Job 19:3) or the prophet Jeremiah (Lamentations 3:30). Finally, it emphasizes God's Character of Mercy and Compassion, affirming that despite the overwhelming contempt, the people turn to a God whose very nature is to show favor and deliver those who humble themselves before Him, echoing the divine self-revelation in Exodus 34:6-7.
Exposition and Analysis
Key Word Analysis
This primitive root verb, repeated twice in the verse, signifies a profound act of gracious bending down from a superior to an inferior. It denotes an active demonstration of favor, compassion, or pity, not merely a feeling but a tangible intervention on behalf of those who are weak, vulnerable, or suffering. The doubling of the imperative "have mercy" intensifies the plea, indicating profound desperation and an urgent, fervent desire for God's compassionate and active intervention.
This adjective, derived from a root meaning "to abound," signifies abundance in quantity, size, number, or degree. In this context, it functions as an intensifier, emphasizing the overwhelming and extreme extent to which the people are "filled" with contempt. It paints a picture of a pervasive, inescapable experience, where the scorn is not just present but has reached a saturation point, making their suffering unbearable.
This noun, derived from a root meaning "to despise," denotes disdain, scorn, mockery, or being treated as worthless and insignificant. It describes a profound level of disrespect and derision that goes beyond mere insult, aiming to demean, humiliate, and strip away dignity. The experience of bûz is deeply demoralizing and isolating, implying a pervasive atmosphere of being despised and rejected by others, leaving the recipient feeling utterly devalued.
Verse Breakdown
"Have mercy upon us, O LORD, have mercy upon us"
This opening clause is a fervent, doubled supplication directly addressed to Yahweh (H3068), the covenant God of Israel. The repetition underscores the urgency, intensity, and deep-seated need of the petitioners. It is a communal cry ("us"), indicating a shared burden and a collective turning to God as their sole source of hope and deliverance. This plea acknowledges God's sovereign power and His compassionate nature as the only one truly capable of alleviating their profound distress.
"for we are exceedingly filled with contempt"
This second clause provides the crucial justification and context for the preceding plea. The conjunction "for" (כִּי, kî) introduces the reason: their current state of being utterly overwhelmed and saturated with scorn, mockery, and disdain. This is not a fleeting insult but a pervasive and deeply felt humiliation (H937) that has permeated their existence, filling them (H7646) to an extreme (H7227) degree. It explains the desperate nature of their cry for mercy, as they are at their breaking point, with no human solution to their profound indignity and suffering.
Literary Devices
The psalmist employs several potent literary devices to convey the depth of their suffering and the urgency of their plea. Repetition is prominently featured with the doubling of "Have mercy upon us, O LORD, have mercy upon us," which powerfully amplifies the intensity and desperation of the prayer, emphasizing the profound and immediate need for divine intervention. This rhetorical device ensures the reader grasps the overwhelming nature of their distress. Furthermore, the phrase "exceedingly filled with contempt" functions as a striking hyperbole or metaphor. It is not a literal filling but a vivid image conveying a state of being completely saturated and overwhelmed by scorn, suggesting that the contempt has permeated every aspect of their lives, leaving no room for relief. This metaphorical language effectively communicates the pervasive and suffocating nature of their humiliation. Finally, the consistent use of the first-person plural "us" and "we" establishes a powerful corporate voice, indicating that this is a communal lament and prayer, reflecting a shared experience of suffering among God's people and fostering solidarity in their cry for mercy.
Theological and Thematic Connections
Psalms 123:3 profoundly connects to the biblical understanding of God's character as merciful and responsive to the cries of His people, especially when they are afflicted and humiliated. It highlights the theological truth that human suffering, particularly from scorn and injustice, is seen and acknowledged by God. The repeated cry for mercy taps into the very essence of God's covenant faithfulness, where He is depicted as slow to anger and abounding in steadfast love and compassion (Exodus 34:6). The experience of being "filled with contempt" resonates with the suffering of the righteous throughout Scripture, who often face opposition and derision for their faithfulness. This psalm teaches that the appropriate response to such overwhelming humiliation is not despair or retaliation, but a humble, persistent turning to the Lord, trusting in His unique ability to deliver and vindicate.
Reflection and Application
Psalms 123:3 offers a timeless and deeply resonant message for believers navigating a world that often expresses disdain for faith and righteousness. In an age of instant communication and social media, "contempt" can manifest as online mockery, cancel culture, professional discrimination, or subtle societal pressures that marginalize Christian values. When we feel dismissed, ridiculed, or overwhelmed by the scorn of others for our convictions, this verse provides a profound model for response. It calls us not to retaliate or despair, but to lift our eyes to the Lord, just as the psalmist did, recognizing Him as the ultimate source of vindication and solace. It reminds us that our dignity is not defined by human approval but by our identity in Christ, and that God hears the cries of His children who are suffering unjustly. Our humble dependence on His mercy is not a sign of weakness, but an act of profound faith, aligning our hearts with His compassionate will and trusting that He will ultimately deliver us from all forms of contempt, whether in this life or the next.
Questions for Reflection
FAQ
Why is the plea for mercy repeated twice in the verse?
The repetition of "Have mercy upon us, O LORD, have mercy upon us" is a powerful rhetorical device employed by the psalmist to emphasize the intensity, urgency, and profound depth of their need. It signifies that this is not a casual request but a fervent, desperate cry from a people who feel utterly overwhelmed and have exhausted all other avenues of relief. The doubling underscores the dire nature of their situation, highlighting how completely they are "exceedingly filled with contempt" and how utterly dependent they are on God's immediate and compassionate intervention. This literary technique serves to impress upon the reader the severity of the suffering and the earnestness of the prayer, much like Jesus' teaching on persistent prayer in Luke 18:1-8.
What kind of "contempt" is the psalmist referring to, and how might it apply today?
The "contempt" (Hebrew bûwz) refers to disdain, scorn, mockery, and being treated as worthless or insignificant. In the psalmist's context, this could have been the derision of surrounding hostile nations, the humiliation from oppressors, or the scorn of the ungodly within their own society who mocked their faith or their suffering. It's not merely a minor insult but a pervasive, deeply felt humiliation that undermines one's dignity and standing. Today, this "contempt" can manifest in various forms: social media bullying, professional discrimination against believers, cultural marginalization of Christian values, intellectual scorn from secular society, or even subtle forms of disrespect within families or communities. The psalm reminds us that such experiences are not new and that God understands and responds to the pain of being despised.
Christ-Centered Fulfillment
Psalms 123:3 finds its ultimate and profound fulfillment in the person and work of Jesus Christ. While the psalmist cries out from being "exceedingly filled with contempt," Jesus, the Son of God, truly became the one "despised and rejected by men" (Isaiah 53:3), enduring the ultimate scorn and mockery for the sake of humanity. From His humble birth to His public ministry, where He was called a glutton, a drunkard, and demon-possessed (Matthew 11:19), Jesus consistently faced the contempt of religious and political authorities. His passion culminated in the cross, where He was publicly humiliated, stripped, mocked, and reviled (Matthew 27:27-44). Yet, in this ultimate act of suffering and divine mercy, God poured out His grace upon a contemptuous world. Jesus' cry on the cross, "My God, my God, why have you forsaken me?" (Matthew 27:46), echoes the psalmist's desperate plea for mercy, demonstrating that He fully entered into the human experience of abandonment and scorn. Through His suffering and resurrection, Christ not only experienced the depths of contempt but also conquered it, offering believers the ultimate vindication and the promise that one day, all tears will be wiped away, and there will be no more pain or shame (Revelation 21:4). Thus, the psalmist's plea for mercy is ultimately answered in the Lamb of God who takes away the sin of the world, transforming human contempt into divine grace.