Rather, offer to the Beloved a gift of thanksgiving with grateful hearts;
For what other return can you make for all that Love offers to you?
My friends, search for the still voice that dwells in the Silence.
If you call upon Me in times of trouble, I am ever present to you.
You will know Me in your hearts, as you honor my love for you.
Nan C. Merrill Psalm 50
Reflection:
Everything is created by God. God doesn’t need anything. While sometimes we may desire to give something to God, we must remember that God doesn’t need it. God desires a connection with us, being in God’s presence with open hearts is enough. You are enough.
It’s easy for us to imagine that God doesn’t need to eat, but like the psalmist’s congregation, we fall into the trap of trying to give God things, too. God doesn’t need your old TV, CD player, nor grandma’s good china. Stop bringing these things to God’s houses of worship and pretending they are gifts. God is not going to sit on the couch your family doesn’t want now that they have up-graded, and neither are your neighbors, even though they are too polite to tell you it smells like your dog.
Instead, let us give to the thrift store what belongs in the thrift store and give to God what belongs to God.
Psalm reflections can be listened to on the Period Pastor Podcast series, Like One who Watches for the Morning. In the podcast I read both the NRSVUE and Nan C. Merrill’s Psalms for Praying in addition to the reflection you see here.
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. It is a practice I have continued since. Many churches use the Revised Common Lectionary (RLC) that rotates scripture on a three-year cycle (A, B, and C). Starting in Advent 2019, Third 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. Advent of 2022 year A. Advent of 2023 year B.
I use the Vanderbilt Divinity Library’s resource for lectionary readings to make text selections.
Year B Psalms
Advent – Transfiguration: 1st Sunday in Advent Psalm 80, 2nd Sunday in Advent Psalm 85, 3rdSunday in Advent Psalm 126, 4th Sunday in Advent Psalm 89, Christmas Eve or Christmas Day Psalm 96, Psalm 97, Psalm 98, 1st Sunday after Christmas, Psalm 148, New Year’s Day Psalm 8, Epiphany Psalm 72, 1st Sunday after Epiphany Psalm 29, 2nd Sunday after Epiphany Psalm 139, 3rd Sunday after Epiphany Psalm 62, 4th Sunday after Epiphany Psalm 111, 5th Sunday after Epiphany Psalm 147, Transfiguration Sunday (Sunday before Lent) Psalm 50
Lent: Ash Wednesday Psalm 51, 1st Sunday in Lent Psalm 25, 2nd Sunday in Lent Psalm 22, 3rdSunday in Lent Psalm 19, 4th Sunday in Lent Psalm 107, 5th Sunday in Lent Psalm 51 or Psalm 119:9-16, 6th Sunday in Lent (Palm or Passion Sunday) Psalm 118 or 31
Holy Week: Monday Psalm 36, Tuesday Psalm 71, Wednesday Psalm 70, Maundy Thursday Psalm 116, Good Friday Psalm 22, Holy Saturday Psalm 31
Easter: Easter Psalm 118 or 114, 2nd Sunday of Easter Psalm 133, 3rd Sunday of Easter Psalm 4, 4th Sunday of Easter Psalm 23, 5th Sunday of Easter Psalm 22, 6th Sunday of Easter Psalm 98, Ascension Psalm 47 or Psalm 93, 7th Sunday of Easter Psalm 1, Day of Pentecost Psalm 104
Season After Pentecost (Ordinary Time): 1st Sunday after Pentecost (Trinity Sunday) Psalm 29, 2nd Sunday after Pentecost Psalm 139 or Psalm 81, 3rd Sunday after Pentecost Psalm 138 or Psalm 130, 4th Sunday after Pentecost Psalm 20 or Psalm 92, 5th Sunday after Pentecost Psalm 9or Psalm 133 or Psalm 107, 6th Sunday after Pentecost Psalm 130 or Psalm 30, 7th Sunday after Pentecost Psalm 48 or Psalm 123, 8th Sunday after Pentecost Psalm 24 or Psalm 85, 9th Sunday after Pentecost Psalm 89 or Psalm 23, 10th Sunday after Pentecost Psalm 14 or Psalm 145, 11thSunday after Pentecost Psalm 51 or Psalm 78, 12th Sunday after Pentecost Psalm 130 or Psalm 34, 13th Sunday after Pentecost Psalm 111 or Psalm 34, 14th Sunday after Pentecost Psalm 84 or Psalm 34, 15th Sunday after Pentecost Psalm 45 or Psalm 15, 16th Sunday after Pentecost Psalm 125 or Psalm 146, 17th Sunday after Pentecost Psalm 19 or Psalm 116, 18th Sunday after Pentecost Psalm 1 or Psalm 54, 19th Sunday after Pentecost Psalm 124 or Psalm 19, 20th Sunday after Pentecost Psalm 26 or Psalm 8, 21st Sunday after Pentecost Psalm 22 or Psalm 90, 22ndSunday after Pentecost Psalm 104 or Psalm 91, 23rd Sunday after Pentecost Psalm 34 or Psalm 126, 24th Sunday after Pentecost Psalm 146 or 119, 25th Sunday after Pentecost Psalm 127 or Psalm 146, 26th Sunday after Pentecost Psalm 16, 27th Sunday after Pentecost (Christ the King) Psalm 132 or Psalm 93.
Sources and notes:
“This psalm is not a hymn or prayer or song of thanksgiving. It is composed on the model of a speech for trial proceedings. It begins with an introduction (vv. 1-6) in which the LORD appears, convenes court, and summon this covenant people as defendants. The body of the psalm is a speech made by the LORD to put the worship (vv. 7-15) and the conduct (vv. 16-22) of the covenant people under judgement. The speech ends with a summary statement on worship and conduct, a sort of instructive finding of the court (v. 23).” Mays p. 194
“Rather than addressing God directly as most psalms do, Psalm 50 offers “first-person divine speech” that criticizes Israel’s sacrifices and behavior. Some argue that Psalm 50 belongs to the liturgy of a covenant renewal ceremony (Josh 24); others call it a didactic poem or a covenant lawsuit brought by God against Israel (Isa 1:10-17; Mic 6:6-8). Robert Alter calls it “a prophetic psalm, with God actually quoted in direct discourse for much of the poem, as in the literary prophets.” The “I” in Psalm 50 represents God speaking in oracles delivered by a prophet who need not necessarily be male. Tanakh identifies five women prophets (feminine singular): Miriam (Exod 15:20), Deborah (Judg 4-5), Huldah (2 Kgs 22:8-14), the unnamed woman with whom Isaiah fathers a son (Isa 8:1), Noadiah (New 6:14). Also the daughters of Heman, along with their brothers (“all of these”, 1 Christ 25:6), perform music in the temple under the direction of their father; their music is considered to be prophecy (1Chr 25:1). As Psalm 68:24-25 suggests, women probably played the (small frame drum). The Talmud (b. Meg. 14a) lists seven female prophets: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther. Ezekiel 13:17 and Joel 2:28 speak generally of women and men prophesying. In many texts the masculine plural (“prophets”) masks the presence of female prophets who “are lost to the binaries of grammar.” The NT names Anna (Luke 2:36), the virgin daughters of Philip (Acts 21:9), and females at Corinth (1 For 11:5) as prophets. Though only eleven psalms contain direct “God-quotations,” H. G. M. Williamson argues that it “seems likely” that “the figure of the prophetess was not nearly so familiar in monarchical Israel and Judah as our scant sources initially suggest.” Prophesy as a “male preserve” has obscured the earlier social reality of female prophets.” W pp. 63-65 There were Hebrew words in this text that I don’t have the correct font for.
“A trinity of names identify the judge; he is El, Elohim, and YHWH, whose authority reaches from one horizon of earth to the other (v.1).” Mays p. 194
“As personnel and witnesses for the trial the LORD summons heaven and earth (vv. 4, 1, 6). In the ancient Near East, lists of gods were invoked as witnesses and enforcers of sworn agreements and treaties. In the theological dramatization of covenant proceedings between the Lord and Israel, heaven and earth as cosmic personifications replace the gods (Deut. 32:1; Isa. 1:2; Micah 6:1-2).” Mays pp. 194-195
“As defendants the LORD calls those “who made a covenant with me (confirmed) by sacrifice” (v. 5). The effect of this identification is to equate those to whom the psalm is being spoken with the congregation of Israel at Sinai (Exod. 24:3-8). They are the hasidim of the LORD, the ones whose identity and life are determined by the covenant they have made with the LORD (NRSV, “faithful ones”; NJPS “devotes”). To be a hasid is to hold oneself subject to the LORD under the claims of the covenant. The terms of the covenant are set out in statutes (v. 16) and words (v. 17, i.e., commandments; see Exod. 20:1). The covenant belongs to the liturgical life of hasidim; they recite its terms and pledge allegiance to its commitment (v. 16). By participation in the worship of Israel they have entered into the relation established at Sinai.” Mays p. 195
“The patience of God with his people, the forbearance of the LORD in the face of misunderstanding and faithlessness, could lead to a terrible conclusion. The congregation could make the very worst mistake. They might think of the LORD, and may already think of the LORD, as one like themselves. To project themselves on God and take that for the ultimate reality in terms of which to live, instead of determination of life–what hideous error!” Mays p. 195
“The problem is a misunderstanding and misuse of sacrifice. …. The scornful questions about God’s being hungry and eating the sacrifices are a vehement attack on worship that thinks of God as like the worshiper.” Mays p. 196
“There is a disparity, goes the accusation, between confession (v. 16) and conduct (v. 17). They recite the statues and ignore the commandments. They confess the covenant and reject its discipline. But covenanters must conform to the covenant. Disciples out observe discipline. Servants of God must bring innate human willfulness and selfishness under the control of commitment.” Mays p. 196
“Psalm 50 represents a type and style of speech that the prophets employed (e.g., Isa. 4:13-15). But where the prophets would typically conclude an indictment with an announcement of punishment, this saying concludes with warning and interaction (vv. 22-23). It threatens punishment (compare v. 22b with Hos. 5:14) but offers another way. Understanding must replace misunderstanding. Conduct must take the right way. If the speech is heard, God will save instead of punish.” Mays p. 197
“This psalm can and must be heard in the liturgy of the church because the Christian community has been incorporated into the people of the LORD by a covenant made though the sacrifice of Jesus Messiah (Mark 14:25).” Mays p. 197
“The call to decision presented by Psalm 50, by Jesus, and by Paul is still a crucial one. Hypocrisy is a persistent temptation. Good faith is always in danger of becoming bad religion –a mechanistic system to put God at our disposal and to give us the illusion of merit and self-control. If we think that we are deserving, and if we think that we have things under control, then there will be no need for us to call upon God or to live in dependence upon God. All that is left is to glorify ourselves (see v. 15). The issue, then, is this: Will we live to gratify ourselves? Or will we live in gratitude to God?” NIB p. 445
“In a right relation with God we do not treat God as an equal or as a needy, hungry partner, but rather call upon God and know that God is ready to save. So it is call and save that shapes this faith. The alternative that is rejected is need and feed. ”Call… save” keeps priorities clear. It affirms that the relationship is grounded in god’s rule and his will to save. A religion of “need…feed” distorts this truth and draws god into ta pattern of need and satisfaction in which this God will not participate. Psalm 50 resists the piton that Yahweh is a consumer or a client of Israel.” Brueggemann p. 90
Alter 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 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 Chittister, Joan. (2011). Songs of the heart: reflections on the psalms. John Garratt Publishing.
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 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 Mays, James Luther. 1994. Psalms. Louisville, KY: John Knox Press.
McCann 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 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 Schlimm, Matthew Richard. 2018. 70 Hebrew Words Every Christian Should Know.Nashville, TN: Abington Press.
Spong 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.
Period Pastor Pad 