Salmi 123:4 Commento

This psalm was penned at a time then the church of God was brought low and trampled upon; some think it was when the Jews were captives in Babylon, though that was not the only time that they were insulted over by the proud. The psalmist begins as if he spoke for himself only (Psa 123:1), but presently speaks in the name of the church. Here is, I. Their expectation of mercy from God (Psa 123:1, Psa 123:2). II. Their plea for mercy with God, (Psa 123:3, Psa 123:4). In singing it we must have our eye up to God's favour with a holy concern, and then an eye down to men's reproach with a holy contempt. A song of degrees.

INTRODUCTION TO PSALM 123 A Song of degrees. This psalm is not thought to be written by David, but by some other person in later times; and at a time, as is clear, when the people of God were much exposed to the scorn and contempt of men. Dr. Patrick thinks it was written by some pious person; perhaps by Isaiah, in Hezekiah's time, when Rabshakeh poured out his contempt on God, on the king and the people. Others are of opinion, it was written by one of the Babylonish captivity, when the Jews were jeered by the Babylonians, and they tauntingly asked them to sing one of the songs of Zion; and scornfully said of Jerusalem, Is this the city men call the perfection of beauty, the joy of the whole earth? So Aben Ezra says, the psalmist speaks of a great man of the generation, which was in captivity or in a siege; and Kimchi says, that he speaks in the language of the children of the captivity; to which agrees the Syriac inscription, "it is said in the person of Zorobabel, the prince of the captives.'' Others think it was composed in the times of Antiochus, the little horn prophesied of by Daniel, whose look was more stout than his fellows; who magnified himself against God and his people, profaned the sanctuary, and took away the daily sacrifice: and others are of opinion it was written a little before the coming of Christ, in the person of those who were waiting for it, and spiritual redemption and salvation by it; and who were scorned and derided by the proud Scribes and Pharisees.

Our soul is exceedingly filled with the scorning of those that are at ease,.... That are in easy and affluent circumstances; abound in the things of this world, and have more than heart can wish; have no outward trouble, as other men, or as the saints have; nor any uneasiness of mind, on account of sin and their eternal state: they have been at ease from their youth; Satan, that has the possession of them, keeps the goods in peace; and their consciences are seared as with a red hot iron, and they are past feeling; though they are far from having any true solid peace of mind: and such persons are generally scorners of the saints, and load them with their gibes and jeers in a most insolent manner; which makes it very irksome and grievous to bear; and with the contempt of the proud: who are proud of their natural abilities; of their wealth and riches, and of their honours and high places: and such are generally scorners, and deal in proud wrath; and, through their pride, persecute the poor saints with their reproaches, and by other ways; see Pro 21:24. Some understand by these characters, "that are at ease", or "quiet" (f), and are "proud", or "excellent" (g), as the phrases may be rendered, such described by them as are the objects, and not the authors, of scorn and contempt; even the saints, who are the quiet in the land, and the excellent in the earth; those precious sons of Zion, who are disesteemed by the men of the world, Psa 35:20. (f) "pacatorum", Montanus; "tranquillorum", Piscator, Cocceius, Gejerus, Michaelis. (g) "excellentium", Hammond; a rad. "eminuit", Gejerus; so an eminent Rabbi with the Jews is called "Gaon", as R. Saadiah Gaon, &c. Next: Psalms Chapter 124

"Our soul is filled exceedingly; a reproach to the wealthy, and a contempt to the proud" [Psalm 123:4]. We were asking who were "the wealthy:" he has expounded to you, in that he has said, "the proud." "Reproach" and "contempt" are the same: and "wealthy" is the same with "proud." It is a repetition of the sentence, "a reproach to the wealthy, and a contempt to the proud." Why are the proud wealthy? Because they wish to be happy here. Why? Since they themselves too are miserable, are they wealthy? But perhaps when they are miserable, they do not mock us. Listen, my beloved. Then perchance they mock when they are happy, when they boast themselves in the pomp of their riches! When they boast themselves in the inflated state of false honours: then they mock us, and seem to say, Behold, it is well with me: I enjoy the good things before me: let those who promise what they cannot show depart from me: what I see, I hold; what I see, I enjoy; may I fare well in this life. Be thou more secure; for Christ has risen again, and has taught you what He will give in another life: be assured that He gives it. But that man mocks you, because he holds what he has. Bear with his mockeries, and you will laugh at his groans: for afterwards there will come a season when these very persons will say, "This was he whom we had sometimes in derision." [Wisdom 5:3] ...

We must find out whence true patience, worthy of the name, is to be had. There are those who attribute it to the powers of human will, not those that people have from divine assistance but from their own free will. But that is an arrogant error. It is the error of the rich about which the psalm speaks, “a reproach to the rich and contempt to the proud.” It is not the patience of the poor, which “shall not perish forever.” For the poor receive it from the wealthy One to whom it is said, “You are my God, for you have no need of my goods,” from whom “is every best gift and every perfect gift,” on whom the poor and needy person calls, who praises his name and by seeking, by asking, by knocking, says, “Deliver me, O my God, out of the hand of the sinner and out of the hand of the transgressor of the law and of the unjust. For you are my patience, O Lord: my hope, from my youth.” The rich and those who disdain being needy before the Lord should not receive true patience from him. Glorying in their own false patience, they wish “to confound the counsel of the poor person, but the Lord is his hope.” Since they are human and attribute so much to themselves, that is, to their human will, they do not tend to apply to themselves the words of Scripture: “Cursed is everyone that trusts in man.” For, even if sometimes in order not to displease people or to suffer worse ills, they bear up under things that are hard and rugged, or else in pleasing themselves and loving their own presumption they suffer these same evils with an arrogant will, that which the blessed James the apostle said about wisdom must be said to them about their patience: “This is not the wisdom that descends from above. It is earthly, sensual, devilish.” For, why is there not a false patience of the proud just as there is a false wisdom of the proud? He who is the source of true wisdom is also the source of true patience. And to him the one who is poor in spirit sings, “My soul is subject to God, for from him is my patience.”

God honors the confidence of His people, by protection and deliverance, and leaves hypocrites to the doom of the wicked. (Psa 125:1-5) Mount Zion--as an emblem of permanence, and locality of Jerusalem as one of security, represent the firm and protected condition of God's people (compare Psa 46:5), supported not only by Providence, but by covenant promise. Even the mountains shall depart, and the hills be removed, but God's kindness shall not depart, nor His covenant of peace be removed (Isa 54:10). They that trust--are "His people," (Psa 125:2).

of those that are at ease--self-complacently, disregarding God's law, and despising His people. Next: Psalms Chapter 124