To You I lift up my spirit; You, who are enthroned in every heart!
For, as the young child holds tightly the hand of its parent,
As those in the throws of disease look to one who brings comfort,
So our spirits seek the Heart of Love, that we might find mercy and forgiveness.
Have mercy on us, O Compassionate One, have mercy,
that we might turn from our blind and ignorant ways.
Too long our souls have been veiled by fear and illusion.
Have mercy, lead us to the path of wholeness,
that we may know the abiding Peace of the Beloved.
Nan C. Merrill Psalms for Praying
Reflection:
The metaphor of master and slave (or mistress and maid) is troubling and messy. The psalmist uses this imagery as if this relationship is transformed by mercy. And even then, it’s still icky. I have no easy answer for dealing with this metaphor in Psalm 123. Generally speaking, slaves, servants, maids, etc. don’t experience the kind of relationship the psalmist describes with their masters in the time it was written and now. Unfortunately, the Bible and Christian faith have been used to support systems of oppression and justify the enslavement of children of God.
I want to talk about these icky parts of scripture that make my skin crawl because people are still being oppressed and enslaved. We need to talk about it to upset the system that holds people in these terrible places. More than simply freeing the captives, we need to restore right relationships. And none of it will be easy.
We need the compassionate God of mercy to lead us to the path of wholeness and peace. Focusing our attention on mercy can transform, heal, and restore this sin sick world.
Check out other psalm reflections in the links below or find more of my writing published in Presbyterian Outlook or listen to my experiments in podcasting on the Period Pastor Podcast. Follow me @periodpastor
Past reflection links:
Psalm 123 Year B (2020-2021)
I began writing Psalm reflections during Lent of 2020. Shortly after, we decided to close the church building, work from home, and worship via zoom. Many churches use the Revised Common Lectionary (RLC) that rotates scripture on a three-year cycle (A, B, and C). Starting in Advent 2019, the church decided to worship with the texts from Year D, which is still not circulated as are years A, B, and C. Year D was created with the goal of including scriptures that were left out or not used as frequently as others. While we were using Psalms in year D, most other lectionary followers were using Year A. In Advent of 2020 we rejoined those who use the lectionary in year B. Advent of 2021 year C. When we returned to in person worship, we took the psalm reflections out of the order of worship. I continued to write them for the blog. Advent of 2022 year A. I left church work in July of 2023 but continued the practice of writing psalm reflections. Advent of 2023 year B. Advent of 2024 year C. I finished year C early, so I began work on psalms I missed: Psalm 119, Year D and others not in the lectionary. By the end of 2025, I have written a reflection for each psalm.
Advent of 2025 year A.
I use the Vanderbilt Divinity Library’s resource for lectionary readings and the PCUSA planning calendar to make text selections.
Year A Psalms
1st Sunday in Advent Psalm 122, 2nd Sunday in Advent Psalm 72, 3rd Sunday in Advent Psalm 146, 4th Sunday in Advent Psalm 80, Christmas Psalm 96, Psalm 97, Psalm 98, 1st Sunday after Christmas Psalm 148, 2nd Sunday after Christmas Psalm 147, 1st Sunday after Epiphany Psalm 29, 2nd Sunday after Epiphany Psalm 40, 3rd Sunday after Epiphany Psalm 27, 4th Sunday after Epiphany Psalm 15, 5th Sunday after Epiphany Psalm 112, Transfiguration Sunday Psalm 2 or Psalm 99.
1st Sunday in Lent Psalm 32, 2nd Sunday in Lent Psalm 121, 3rdSunday in Lent Psalm 95, 4th Sunday in Lent Psalm 23, 5th Sunday in Lent Psalm 130, 6th Sunday in Lent Psalm 118 or Psalm 31.
Easter Psalm 118 or Psalm 114, 2nd Sunday of Easter Psalm 16 or Psalm 111, 3rd Sunday of Easter Psalm 116 or Psalm 34, 4th Sunday of Easter Psalm 23 or Psalm 100, 5th Sunday of Easter Psalm 31 or Psalm 119: 9-32, 6th Sunday of Easter Psalm 66 or Psalm 115, 7th Sunday of Easter Psalm 68 or Psalm 21, Pentecost Psalm 104.1st Sunday after Pentecost Psalm 8, 2nd Sunday after Pentecost Psalm 33 or Psalm 50, 3rd Sunday after Pentecost Psalm 116 or Psalm 100, 4th Sunday after Pentecost Psalm 86 or Psalm 69, 5th Sunday after Pentecost Psalm 13 or Psalm 89, 6th Sunday after Pentecost Psalm 45 or Psalm 145, 7th Sunday after Pentecost Psalm 119: 105-112 or Psalm 65, 8th Sunday after Pentecost Psalm 139 or Psalm 86, 9th Sunday after Pentecost Psalm 105 or Psalm 128 or Psalm 119: 129-136, 10th Sunday after Pentecost Psalm 17 or Psalm 145, 11th Sunday after Pentecost Psalm 105 or Psalm 85, 12th Sunday after Pentecost Psalm 133 or Psalm 67, 13th Sunday after Pentecost Psalm 124 or Psalm 138, 14th Sunday after Pentecost Psalm 105 or Psalm 26, 15th Sunday after Pentecost Psalm 149 or Psalm 119:33-40, 16th Sunday after Pentecost Psalm 114 or Psalm 103, 17th Sunday after Pentecost Psalm 105 or Psalm 145, 18th Sunday after Pentecost Psalm 78 or Psalm 25, 19th Sunday after Pentecost Psalm 19 or Psalm 80, 20th Sunday after Pentecost Psalm 106 or Psalm 23, 21st Sunday after Pentecost Psalm 99 or Psalm 96, 22nd Sunday after Pentecost Psalm 90 or Psalm 1, 23rd Sunday after Pentecost Psalm 107 or Psalm 43, 24th Sunday after Pentecost Psalm 78 or Psalm 70, 25th Sunday after Pentecost Psalm 123 or Psalm 90, 26th Sunday after Pentecost Psalm 100 or Psalm 95.
Sources and notes:
“Psalm 123 is the fourth in the sequence of songs of ascents. For the first time in the sequence the pilgrim speaks directly to the LORD. The song is a prayer.” Mays p. 394
“The prayer is composed of two parts. The first is an affirmation of trust (vv. 1-2). The second is a petition (v. 3a) supported by a description of trouble (vv. 3b-4). These elements identify the psalm as a prayer for help. It combines first person singular and plural styles so that it is appropriate for use by an individual who speaks as a member of a company. In the first part the basic affirmation of trust (v. 1) is elaborated by a double simile (v. 2). The whole is connected by the motif “eyes toward,” which appears in each poetic line. The final clause uses the verb “be gracious ” (NRSV “have mercy”), which then becomes the double petition that opens the second part. The theme of the supporting description of trouble is “contempt, scorn.” ” Mays p. 394
“In the context of the songs of ascents this prayers serves as a statement of the meaning of pilgrimage. The pilgrims stand within the gates (122:2) and their first word to the LORD is a prayer for grace. The pilgrimage is a turning from the world’s words of contempt for just and obedience to the one whose ways are gracious. The pilgrims lament that they have had their full of scorn from the arrogant and comfortable. The language used in verses 3-4 is general and does not identify the social and historical circumstances in which the pilgrims lived. Does it speak of derision of the faithful for their trust (31:18) or of the scorn a humiliated and weakened Israel endured from its conquerors (44: 13-16)? The language could refer to either or both. Either way, the scorn was a challenge to their faith that had the from of ht taunt, “Where is your God?” The gesture of raising the eyes to the One enthroned in heaven is the pilgrims’ answer to that derisive question. The gesture is at once one of the entreaty and dependence. The pilgrims look from a world that questions their god to the God who rules the world. The heavenly throne is a spatial image that represents the LORDS’s transcendent unlimited sovereignty over earth and all that is in it (2:4; 11:4; 115:3; Matt. 6:9).” Mays pp. 394-395
“The psalm’s petition is a simple “Be gracious to us, LORD, be gracious.” It is one of the basic petitions heard often in the prayer of psalms (e.g., 4:1; 6:2; 9:13; 27:7). Translating the petition “have mercy” (NRSV) may suggest that the petitioners are undeserving or guilty; most contemporary versions prefer “show favor” for he Hebrew verb hanan (NJPS, REB, RNAB). The verb, along with its nominal and adjectival forms, expresses the disposition and action of a superior to be for those who are related as dependents. The idea fits the opening image of the heavenly sovereign. It is illustrated by the similes that compare the pilgrims looking to the LORD to servants looking to master and mistress. The comparisons work because embedded in the notion of “servant” is the responsibility of master and mistress to and for their servants. Just as servants can depend on their master, so pilgrims expect and pray for the “LORD our God” to show the fair. That the LORD is gracious, inclined to show favor to those who belong to him, is a characteristic features in the famous attribute formula of Exodus 34:6 (se the comment on Ps. 103;8) and in the blessing said by the Aaronic priest (Num. 6:25). The pilgrims look to the heavenly king to find what they do not find in the wold, graciousness. Their prayer does not say what help is requested of who need is to be met. in this song the simple contrast of concept and grace i s the concern. When pilgrims from the world’s contempt lift their eyes to behold the one who rules the wold, they find the grace that overcomes the word.” Mays pp. 395-396
The word translated as ‘mercy’ … “is one of the five self-descriptive words spoken by God to Moses in Exodus 34:6. The word’s basic meaning is “to show favor,” and its most common use in the Hebrew Bible is in reference to “favor shown in personal relationships; it can refer to ordinary acceptance or kindness, or else favor of a special nature, such as pity, mercy, or generosity. In the latter case the usual limits established by law or custom are transcended. Further [mercy] is described as “active acceptance and active favor.” W p. 188
The metaphor of master and slave or mistress and maid is troubling and messy. “The psalmist who calls on the Lord as master knows no dread or fear, only mercy.” W p. 189 The psalmist uses this imagery as if this relationship is transformed by mercy.
Commenting on the parallel lines of slave to master and then the feminine slave girl to mistress, Alter states, “…the extension to the other gender conveys a sense of inclusiveness: Everyone in this community, man and woman, looks urgently to God for a sign of grace.” Alter p. 441 Alter doesn’t say it, but this is a sign that God is not only known in masculine imagery.
Alter, Robert. 2007. The Book of Psalms: A Translation with Commentary New York: W. W. Norton & Company
WBC Allen, Leslie C. 1983. Word Biblical Commentary: Psalms 101-150. Vol. 21. Waco, TX: Word Books, Publisher.
Bonhoeffer, Dietrich. 1974. Psalms: The Prayer Book of the Bible. 8th ed. Minneapolis, MN: Augsburg Press.
Bourgeault, C. (2006). Chanting the psalms: A practical guide Audio Book. New Seeds.
Brueggemann, Walter. 2007. Praying the Psalms: Engaging Scripture and the Life of the Spirit. 2nd ed. Eugene, OR: Cascade.
Brueggemann, Walter. 2014. From Whom No Secrets Are Hid: Introducing the Psalms. Edited by Brent A. Strawn. 1st ed. Louisville, KY: Westminster John Knox Press.
Brueggemann, Walter. Davis Hanskins, Editor. 2022. Our Hearts Wait: Worshiping Through Praise and Lament in the Psalms Westminster John Knox Press, Louisville KY.
Brueggemann, Walter. (2002). Spirituality of the psalms. Augsburg Pub. House.
Brueggemann, Walter. (1984). The Message of the Psalms: A Theological Commentary. Minneapolis: Augsburg.
Chilson, Richard, ed. You Shall Not Want: A Spiritual Journey Based on the Psalms. Ave Maria Press, 2009.
Chittister, Joan. (2011). Songs of the heart: reflections on the psalms. John Garratt Publishing.
Cudjoe-Wilkes and Wilkes Cudjoe-Wilkes, G., Wilkes, A. J., & Moss, O. (2022). Psalms for black lives: Reflections for the work of Liberation. Upper Room Books.
WBC Craigie, Peter C. 1983. Psalms 1-50–Word Biblical Commentary. Vol. 19. Waco, TX: Word Books.
Creach, Jerome Frederick Davis. 1998. Psalms: Interpretation Bible Studies. Louisville, KY: Westminster John Knox Press.
DAFLER, J. (2021). PSOBRIETY: A journey of recovery through the psalms. Louisville, KY: WESTMINSTER JOHN KNOX.
W de Claisse-Walford, Nancy L. WISDOM COMMENTARY: Psalms Bks. 4-5. Edited by Barbara E. Reid. Vol. 22. Collegeville, MN: Liturgical, 2020.
Green, Barbara. 1997. Like a Tree Planted: An Exploration of Psalms and Parables Through Metaphor. Collegeville, MN: Liturgical Press.
W Hopkins, Denise Dombkowski. WISDOM COMMENTARY: Psalms Bks. 2-3. Edited by Barbara E. Reid. Vol. 21. Collegeville, MN: Liturgical, 2016.
NIB Keck, Leander E. 2015. The New Interpreters Bible Commentary. Vol. 3. Nashville, TN: Abingdon Press.
Lewis, C. S. (2017). Reflections on the Psalms. Harper One, an imprint of Harper Collins Publishers.
Mays, James Luther. 1994. Psalms. Louisville, KY: John Knox Press.
McCann, J. C. (1993). A theological introduction to the book of Psalms: The Psalms as Torah. Nashville, TN: Abingdon Press.
McCann, J. C., & Howell, J. C. 2001. Preaching the Psalms. Nashville, TN: Abingdon Press.
Merrill, N. C. (2020). Psalms for praying an invitation to wholeness (10th Anniversary Edition ed.). London, England: Bloomsbury Publishing.
Miller, Patrick D. 1986. Interpreting the Psalms. Philadelphia, PA: Fortress Press.
Morgan, Michael. 2010. The Psalter for Christian Worship Revised Edition. Westminster John Knox Press.
Schlimm, Matthew Richard. 2018. 70 Hebrew Words Every Christian Should Know. Nashville, TN: Abington Press.
Spong, M. (Ed.). (2020). The words of her mouth: Psalms for the struggle. Cleveland, OH: The Pilgrim Press.
WBC Tate, Marvin E. 1990. Word Biblical Commentary: Psalms 51-100. Edited by David Allan. Hubbard and Glenn W. Barker. Vol. 20. Waco, TX: Word.
Weems, Ann. 1995. Psalm of Lament. Westminster John Knox Pres
OTL Weiser, Artur. 1998. Old Testament Library: Psalms. Translated by Herbert Hartwell. 3rd ed. New York, NY: Manchester University Press.
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