Psalm 123 (122):4Meaning & Commentary from the Church Fathers

This often occurs; the Lord typically addresses this by bringing low the haughty and shaming the proud to redirect them from the path to ruin. Pride is profoundly detrimental. Thus, temptations and tribulations can arise due to our mortal condition and myriad unfortunate events, providing suffering and illness to firmly constrain the soul, which is prone to mockery and pride. Therefore, do not lose heart, dear ones, when faced with temptation, but recall the words of the prophet, ‘It is good for me that You have humbled me, that I may learn Your justifications’ (Psalm 118:71). Embrace trials as a form of healing, wisely navigate through temptations, and you will achieve profound peace of mind, which we can all share, through the grace and compassion of our Lord Jesus Christ, to Whom be glory and sovereignty forever and ever. Amen.

Though everything appears favorable and the world smiles upon you, you still grieve, recognizing your journey is one of pilgrimage. You may possess fleeting joys in the eyes of the unwise, but you seek lasting contentment promised by Christ, pursuing it with earnest sighs, embodying that ascent described in the Song of Steps.

Where are the means for ascent? We observe a vast chasm between heaven and earth, a distance that seems insurmountable; we wish to ascend, yet we are at a loss for a ladder. Do we deceive ourselves in expressing this Song of Ascent? We ascend to heaven if we think of God, who has established the steps in our hearts. What does it mean to ascend within the heart? It signifies moving closer to God. Just as one who stumbles does not descend but falls, so too does the one who grows spiritually rise; however, such rising must be free from pride. How can one achieve this? By lifting one’s eyes to Him who dwells in heaven, avoiding a preoccupation with oneself.

If, dear friends, we perceive heaven merely as the visible firmament, we would be misguided in believing we cannot reach it without physical means; yet, if we ascend spiritually, we must comprehend heaven in a spiritual sense. If our ascent is rooted in love, then heaven is found in righteousness. What is the nature of God’s heaven? It consists of all holy and righteous souls. Even the Apostles, though present in the flesh on earth, embodied heaven; for the Lord mingled among them, traversing the entirety of creation. How does He dwell in heaven? Until when do they become a temple in faith? As long as Christ resides in them through faith, as the Apostle states, "That Christ may dwell in your hearts through faith." Those who already reside in heaven are those in whom God dwells visibly, who behold Him face to face, including all of the holy Apostles, virtues, powers, thrones, dominions, and that heavenly Jerusalem—the destination for which we long and for which we pray. Here, God makes His home. The psalmist elevated his faith there, lifting himself in love and hope; this very yearning purifies the soul from the impurities of sin, rendering it a heaven itself as it has lifted its gaze to Him who abides above.

If we assert that heaven, as we perceive it, is God’s dwelling place, then this abode must eventually pass away, for heaven and earth will cease to exist (Matthew 24:35). Where then did God reside before the creation of the heavens and the earth? Some may ask, “Where did God dwell before He created the saints?” God resided within Himself; He abides eternally in Himself. When He inhabits the saints, they are not a house of God in a sense where His removal would cause them to fall, for His relationship with them is wholly distinct. You dwell in a house; should it be taken away, it affects you; but God dwells in the saints in such a manner that even if He were to depart, they would not collapse.

What follows from the assertion, "To Thee I lift up my eyes" (Psalm 121:2)? How do you elevate your gaze? Just as the eyes of servants observe the hands of their masters, and maidens the hands of their mistresses, so do our eyes watch upon the Lord our God until He shows us mercy. We are both servants and maidens; He is both Master and Mistress. What do these expressions and comparisons convey? It is not astonishing that we serve Him as Master; however, it is remarkable that we are referred to as virgins while He is our Mistress. Yet, it is not incredible, for we are the Church, and it is fitting that He holds the title of Mistress, as He embodies the Power and Wisdom of God.

When you hear Christ’s words, lift your eyes to the hands of your Master; when you hear of the Power and Wisdom of God, lift your gaze to the hands of your Mistress; for you are both servant and maiden. This maiden has attained a great dignity with God; she is to be called a wife. Until she reaches that spiritual union where she may embrace without fear the One whom she loves and longs for throughout this arduous journey, she is betrothed and has received a profound pledge—the blood of her Beloved, for whom she yearns unafraid. It is not said to her, "You shall not love," as is sometimes appropriate for a betrothed girl who is not yet married. It is rightly said that she should not love, for to love one whom she may not marry is indeed rash and inappropriate. Should she be bound to another, it would cause confusion. However, since no one surpasses Christ, let her love without trepidation; even before the union, let her love and sigh from a distance in her wanderings.

For we are overwhelmed (Psalm 121:3). All who aspire to live godly lives through Christ will encounter scorn (2 Timothy 3:12) from those who reject godly living, those whose happiness is confined to earthly pursuits. Those who describe joy in what remains unseen may find themselves mocked; they could be challenged, "What do you believe, you fool? Can you see what you profess? Did anyone return from the dead to inform you of what transpires there?" They enjoy the tangible fulfillment of their desires. You are scorned for hoping in what remains invisible; the one who seemingly possesses earthly riches mocks you. Reflect carefully on whether he truly possesses any real wealth.

"I own my house," he boasts. What kind of home do you claim? It is one inherited from my father. And from where did he receive it? It was passed down from his father. Trace it back through generations, and he will struggle to recall their names. Are you not more unsettled by the insight that many have journeyed through this house, taking nothing with them to their eternal abode? Your father owned it, he moved through it, and so shall you. If this life is merely a temporary stop, then it is but an inn for transitory guests, not a permanent residence. Yet because we look forward in hope for what is to come and yearn for future joy, though we have yet to fully realize what we will be, even now we are children of God (1 John 3:2); our lives are hidden with Christ in God (Colossians 3:3). Consequently, we are derided by those who seek or revel in worldly pleasures.

Our souls are deeply filled; we are a reproach to the affluent and a source of disdain to the arrogant (Psalm 121:4). We discern who the wealthy are; they are as the proud. Reproach and disdain are intertwined, the wealthy are akin to the proud. It is a reiteration of judgment—reproach for the wealthy and scorn for the proud. Why are those who are proud wealthy? They seek satisfaction in this life. Yet, despite their own dissatisfaction, do they proclaim themselves enriched? Perhaps their mockery grows louder when they revel in their amassed wealth! When they boast of exaggerated false honors and belittle us, they imply, "Look at my well-being; I possess the delights of this world; dismiss those who promise what they cannot demonstrate; I value the tangible; let me thrive here." Take courage; for Christ has risen and has illuminated what He will bestow in the life to come—trust that He delivers. Yet, this man ridicules you while clutching his possessions; bear his scorn stoically, for the day shall arrive when those very people will proclaim, "That was the one we often laughed at" (Wisdom 5:3).

Furthermore, we also occasionally suffer mockery from those enduring the scourge of momentary adversity. Was it not the robber who jeered (Luke 23:39) while being crucified beside our Lord? So, if the non-wealthy deride us, why does the psalm say, "The rich shall be reviled"? If we examine closely, even these misfortunate souls stand rich. In what way are they wealthy? Yes; for if they were not wealthy, they would not exhibit pride. One individual may possess riches in money, another in prestige, yet another may consider himself wealthy in righteousness, the latter being the most grievous. Those who appear destitute in material wealth often believe themselves rich in their standing before God; when troubles arise, they create justifications, blaming God, questioning, "What have I done to deserve this?" You might answer, "Reflect, remember your transgressions, evaluate your conduct." He may find a degree of peace in his conscience, but when he acknowledges his faults, he still hesitates to admit he merits his trials. Instead, he claims, "Look, I have committed many wrongs, yet I perceive many who have acted worse and encounter no such hardships." He thinks himself righteous before God.

Thus, he is also wealthy, his heart elevating him with self-righteousness, convinced that God acts unjustly and views his suffering as undeserved. Should you place him in charge of a ship, he would surely lead it to ruin; he desires to wrest control from God over this world and guide the affairs of creation while attempting to allocate pain and pleasure, punishment and rewards to all. Poor soul! Yet why should we be surprised? He is rich, inflated with iniquity, abundant in deceit; but he is richer still in unrighteousness, as he opines on his righteousness.

In contrast, a Christian ought not to be rich but should recognize his own poverty; if he possesses wealth, he must understand it is not true wealth, but should instead yearn for genuine riches. What constitutes our true wealth? Whatever righteousness we may possess resembles but dew compared to the Source—it pales in comparison to the boundless riches. Let us aspire for an abundance of righteousness, striving for the overflow articulated in the Psalm: "They shall be filled with the abundance of Thy house, and Thou shalt give them to drink of the stream of Thy pleasure." Yet while we inhabit this earthly realm, let us see ourselves as poor and in need—not merely regarding those illusions of wealth, but with regard to salvation itself. Even in our fullness, we must recognize our frailty. As long as this body experiences hunger and thirst, as long as it grows weary from wakefulness, standing, walking, sitting, and eating, wherever it turns for respite, another fatigue emerges: thus, there exists no absolute health, even on a physical level. Such riches, then, are not true riches but a form of poverty; for as they become more abundant, so do our needs and desires multiply.

Let our every hunger and thirst be directed toward true wealth, true health, and true righteousness. What is genuine wealth? That heavenly dwelling in Jerusalem. Who is deemed rich on this earth? When a wealthy man receives praise, what does that signify? Being so very rich implies he lacks nothing. Truly, it is the one who praises that acknowledges another's worth: it is not when they say, "He is self-sufficient." Reflect upon whether he truly possesses everything he desires. If he truly lacks for nothing, he is indeed fulfilled; but if he continues to covet beyond his means, then his wealth has expanded alongside his needs. In that City, however, we shall find authentic wealth, for there we will lack nothing; there will be no requirement unmet, and there we shall attain true health.

The Lord reflects on how this disgrace, which has made us wretched and enslaved, could instead befall the wealthy and fortunate; likewise, the scorn and dishonor we have suffered could befall the arrogant, preventing them from looking down upon the downtrodden because of their pride and prosperity. This psalm also resonates with all Christians journeying toward the celestial Jerusalem, who are often disarmed by both seen and unseen adversaries.

Symmachus translates it as our souls are filled with the mockery of the disgraceful and the taunts of the arrogant. This interpretation suggests that our souls feel overwhelmed when the haughty Babylonians deride us. The translation from the Seventy conveys a different nuance, as Theodoret elucidates: Lord, may our situation be reversed, so that our afflictions be heaped upon those who currently revel in their fortunate circumstances, as Cyrus Euthymius also clarifies this line. Chrysostom observes that nothing is worse than pride; hence, tribulations, trials, and mortal death, along with numerous other sufferings, come upon us so that countless restraints may be placed upon the soul that strives for vanity and pride. Bezymenny notes that humiliation is a hallmark of those lavished with earthly possessions, as exemplified by the Pharisee who belittled the tax collector.

In their folly, they take pride in what is essentially a burden, much like a porter who boasts about carrying a heavy load. When they recognize some virtues, intellect, or knowledge, they often overestimate their accomplishments and attribute these qualities solely to themselves, forgetting that these are gifts from God alone. Furthermore, for those devoid of wealth or status, they feel wronged and experience suffering; they complain against God and speak ill of Him. All these attitudes arise from their being dominated, or rather, tossed about by the winds of self-love and arrogance.

Some interpret this psalm as alluding to the hardships faced by those who returned from captivity, as noted in Nehemiah 4:4. A Christian may similarly approach God in all their troubles, just as servants look to their masters in full expectation of provision. We, too, direct our trust and petitions to You, anticipating Your divine assistance. The phrase regarding the abundance of reproach serves as an independent assertion, enhancing the preceding sentiment. It implies the plea for chastisement, which can be understood as: let there be chastisement, etc. The structure of our Slavonic version parallels that of the Hebrew, stating: “our soul is overwhelmed with disgrace from the proud and humiliation from the arrogant.”

From the words of David, the Church offers a penitential troparion: "Have mercy on us, Lord, have mercy on us, every answer is perplexed…” A faithful person striving to live a righteous life often encounters many trials, assailed by the wickedness and pride of worldly demons (2 Tim. 3:12). The reigning prophet, having been rescued from deadly calamities and the cruel assaults of enemies intent on his and the nation's destruction, honors deliverance through the power and grace of Almighty God, offering Him praise. The voice of the Holy Church also speaks of liberation from malevolent circumstances, empowered by Christ the Lord.