Psalm 123 - The scorn of the indolent rich

Please, browse the many free commentaries available on https://www.katrinapearls.com/blog


1 To you I lift up my eyes, *

to you enthroned in the heavens.

2 As the eyes of servants look to the hand of their masters, *

and the eyes of a maid to the hand of her mistress,

3 So our eyes look to Yahweh elohenu, *

until he show us his mercy.

4 Have mercy upon us, Yahweh, have mercy, *

for we have had more than enough of contempt,

5 Too much of the scorn of the indolent rich, *

and of the derision of the proud.


--------------------


This is the Track 2 accompanying “Response” to the Old Testament reading choice from Ezekiel 2, when Yahweh told him, “son of man, stand up on your feet, and I will speak with you.” If chosen, this will be read prior to the Epistle reading from Second Corinthians, where Paul wrote, “Three times I appealed to the Lord about [a thorn that was a messenger of Satan to torment Paul], that it would leave me, but he said to me, “My grace is sufficient for you, for power is made perfect in weakness.” All will accompany the Gospel reading from Mark, when “Jesus came to his hometown, and … they took offense at him.”


In the above, I have made changes in the English translation where “Yahweh” is written but translated as some unknown “Lord.” David knew Yahweh because his soul was married to Yahweh and David called his Spiritual Husband by His name. In addition, I have returned the Hebrew word written – “elohenu” – rather than let the mistranslation as “our God” stand. First, the word is written in the plural and must be seen as a word that denotes a soul that has married with Yahweh’s Spirit, as those demigods who have become divinely possessed, as His wives on earth. Finally, the numbering of this song of praise – a Song of Ascent – has become the creation of the Satanic church calling itself Episcopal. The New Revised Standard Version [NRSV], which the Episcopal Church lectionary page claims to be the source of its translations, clearly lists this psalm as having four verses. Please contact them and inquire as to what god they worship that gave them the idea they could rewrite divine Scripture. I will write about the meaning of the four verses based on the numbers written by David.


In the first verse, the meaning of “I lift up my eyes” must be read as beyond the scope of physicality. There are no “eyes” that can see Yahweh. If one were to see Yahweh physically, one would be die. Being removed from one's sack of flesh means one’s soul no longer has the limitations that a body of flesh places on a soul. Physical eyes cannot possibly see spiritual things. Therefore, “lift up” becomes a statement of divine elevation, so “eyes” takes on the figurative meaning of spiritual trust for insight.


This means the second half of verse one is then saying Yahweh is not external to oneself [a “self” equates to a “soul”], but within one’s being. The place where Yahweh “dwells” [mistranslated as “enthroned”] is with one’s soul in one's flesh, together as one, due to marriage of one’s soul to the Spirit of Yahweh. As such, one becomes mereged, as His hand reached into the physical realm. Thus, “the heavens” are not some distant place [such as outer space or in a cloud in the sky] but within; such that “heavens” are the source of life within dead flesh - souls plus possessing spirits. The plural form, as “heavens” rather than “heaven,” means there is a soul within each human being and this soul become a “heaven” when married to Yahweh’s Spirit, so many “heavens” are possible.


When one realizes this is a Song of Ascent, it was designed to be sung by Israelites walking up the steps carved into Mount Zion to the altar at the Tabernacle. This song was then like a marriage march, so one’s physical “eyes” could be raised to see the fire burning on the altar of spiritual marriage to Yahweh. As such, the smoke rising from the altar fire would be representing the transformation of a soul, from the flesh to the spiritual. This song was meant for all devout Israelites to sing as a vow before marriage, with the Covenant being the bond that held the soul to the Spirit forever.


Verse two then sings, “behold! as the eyes of the servants to the hand of the masters , as the eyes of the maidservant to the hand of her mistress , so our eyes to Yahweh us gods , until he has shown favor to us .” In this, the first word places focus on “beholding,” where this is more than a vision, as a presence that is felt and understood as all-powerful. The two aspects of metaphor ["servants" and "maidservants"] reflect both men and women are called to be “subjects” or “slaves” as wives to Yahweh. This relationship shows a union recognitzing that a “master” or a “mistress” is a source of stability and security, as a symbiotic necessity. The “eyes” are not to be read as for physical sight, but symbolic of an ability to see the value of servitude. Both men and women are then called to become the “hands” of a greater source of wealth and benevolence than can ever be the worldly reality of most.


It is here that David combined “Yahweh elohenu,” which is a statement of possession [like the genitive in Greek], which says “the gods of Yahweh” or “Yahweh’s gods.” The possessive form is attached to the plural “elohim,” which then says all of these “elohim” are divinely generated by Yahweh alone. Again, the “elohim” are the demigods formed from a soul marrying Yahweh and receiving His Spirit which makes those souls special: one Anointed [a Greek Christos] and Sacred – Set apart as holy – a Saint-Apostle. The plural number here says David wrote a song for all the Israelites to sing as they celebrated their individual soul’s marriage to Yahweh, where they would begin to see [be the “eyes”] as Yahweh led them to see. Lastly, this transformation within one marrying Yahweh – becoming His servant as a wife – would bring about the greatest favor of redemption and salvation, so eternal life would be granted for one’s payment in servitude.


Verse three then sings, “show favor to us Yahweh be gracious to us , for a great many , we are satisfied with contempt .” This becomes a prayer of repentance, as it confesses one’s waywardness that must come before the marriage becomes official. This Psalm is sung in accompaniment with the reading from Ezekiel 2, when that holy prophet had become married to Yahweh and was then sent out into ministry with the purpose of telling the wayward they too must repent or suffer the fate of their evil souls’ judgment. One must respect Yahweh as one’s Husband, acknowledging only He can show favor to a soul. If accepted as His wife in marriage, that favor will be His gracious forgiveness of past sins. A soul’s past debt will be wiped clean. This cleansing of spirits says many are still unmarried to Yahweh, as all have been filled with some level of contempt, as unwilling to submit totally or unworthy to be forgiven. This confession must be made to Yahweh to receive His forgiveness.


Verse four then sings, “a great many are filled to our soul with the scorn of those who are secure , with the contempt of the proud .” The above translation differs, as: "Too much of the scorn of the indolent rich, and of the derision of the proud." The NRSV translation demans one see this only on the material view, which is not wrong, only limited. Again, as a companion piece to the fall of Jerusalem and the enslavement of the Judeans to Babylon, when Yahweh sent Ezekiel to warn them of His anger with their waywardness, this verse sings of David feeling then like Yahweh would feel in the end days to come. There is a false sense of security that comes when the flesh [and brain] enslaves a soul to do its bidding. Those souls then do not see any reason to themselves become a servant to anyone or anything [denying they are slaves to the flesh]. They bring ruin upon themselves [again, “self” equals “soul”] and those surrounding them as well. This makes those who serve Yahweh also feel His “scorn” as His “hands” on earth. This then ends with the identification of “pride” as a most deadly sin.


In the final days of Jerusalem, it was the pride of those who reigned as all-powerful in the Temple of Solomon that forever lost the land their forefathers had been given graciously by their Husband Yahweh. Their pride was in bloodline, not the spirit-line of souls marrying Yahweh. Their pride was centered on a birthright, seeing themselves [their souls] as the descendants of some people in the past who earned the right to call Canaan “Israel” and then leave it to their heirs in their deaths. When Yahweh sent Ezekiel [and Yahweh sent other prophets as well] it was to make sure the “sons of Israel” knew a prophet had been among them. It is this same sense of pride that leads Christianity to the same ruinous end.


As a companion song of praise to join with that Ezekiel reading on the sixth Sunday after Pentecost, when one’s personal ministry to Yahweh should be underway, the message here says one must find divine insight through a soul’s commitment to serving Yahweh [not some generic Episcopalian “Lord”] and become His “hand” on earth. This says one should go into ministry – as did Paul, as did Jesus, as did his disciples, and as have all true Christian Saints – to warn the wayward that they must repent and return their souls to Yahweh, before they die in the flesh and are forced to begin again in a new body of flesh [reincarnation]. The “scorn” felt by the souls merged with Yahweh [His elohenu] will lead them to find many who will reject them, as well as Yahweh.