RRB notes: Psalm 123
Psalms 123 KJV
A Song of degrees.
1. Unto thee lift I up mine eyes, O thou that dwellest in the heavens. [a]
[a] See notes on Psa. 121:1, 125:2.
2. Behold, 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; so our eyes wait upon the LORD our God, [b] until that he have mercy upon us.
[b] See notes on 1 Chron. 29:10-11; Psa. 33:20.
3. Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt.
4. Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud.
>>>>>>> Additional Notes <<<<<<<
Note on Psa. 121:1 KJV
I will lift up mine eyes unto the hills, from whence cometh my help. [1]
[1] Another reference to the Second Advent of Jesus Christ. “The hills” are Mt. Sinai (Judg. 5:5), Mt. Paran (Deut. 33:2), Mt. Olivet (Zech. 14:4), and Mt. Zion (Psa. 2:6). In an effort to rid the text of this advanced revelation, the apostate Fundamentalists and corrupt Bible revisers make a question out of the verse with a negative answer, or like the NIV, they disconnect the two clauses to make you think they have nothing to do with one another.
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Note on Psa. 125:2 KJV
As the mountains are round about Jerusalem, [1] so the LORD is round about his people from henceforth even for ever.
[1] Notice how the Scriptures always interpret themselves and are able to correct all the scholars (see note on Psa. 121:1). The “eyes” that are uplifted “unto the hills” (Psa. 121:1) are also uplifted unto Heaven (Psa. 123:1). That is because when the Jews are looking for help in the Tribulation, it will come from Heaven (Rev. 19:11) to the “mountains . . . about Jerusalem” (Zech. 14:4; Acts 1:11-12; Rom. 11:26).
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Notes on 1 Chronicles 29:10-11 KJV
10. ¶ Wherefore David blessed the LORD before all the congregation: and David said, Blessed be thou, LORD God of Israel our father, [1] for ever and ever.
[1] This verse settles, once and for all, finally and forever, the matter of “national sonship” versus “individual New Birth sonship” (Exod. 4:22; Matt. 6:9, 14, 18). Jesus never called God “Our Father” a time in His life, and David never called God “his Father” a time in his life. The “father” of verse 10 is the father of a nation, who gave that nation birth (Deut. 32:18).
11. Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, [2] and thou art exalted as head above all.
[2] Now you know the source of the “ending” of “The Lord’s Prayer” (Matt. 6:13). It came from here, showing you that “our father” (vs. 10) has no business in the prayers of a born again child of God. That’s why the Roman Catholic made it a “Christian” prayer and called it “The Lord’s Prayer,” when it wasn’t. It was the “Disciple’s Prayer.” When a disciple prays it, Jesus puts the addition from 1 Chronicles 29:11 onto Matthew 6:13 to show you that the entire passage is Jewish for the Jews. No Catholic owned any part of it. No Roman Catholic has any part in “the kingdom” at any time, any place, anywhere, under any condition. It also explains why the new “Bibles” removed the ending on Matthew 6:13 from the prayer. They all lined up with the Roman Catholic Church and tried to make it a Gentile prayer to a Christian, when it wasn’t.
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Note on Psa. 33:20 KJV
Our soul waiteth for the LORD: he is our help and our shield. [3]
[3] Notice, again (Psa. 25:22, 28:9), how the Psalm ends with reference to the entire nation of Israel (“them” in vss. 18-19, “our” in vss. 20-21, and “we” in vss. 21-22).
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