Come, all you who have wandered far from the path,
who have separated yourselves from Love;
A banquet is prepared for you in the heart’s Secret Room.
There you will find the way Home;
a welcome awaits you!
Even as you acknowledge the times you have erred,
the forgiveness of the Beloved will envelop you.
Call upon the Beloved when fear arises;
when you feel overwhelmed;
The Eternal Listener will heed your cry;
you will find strength to face the shadows.
Befriend all that is within you,
discover the Sacred Alter within your heart.
Then will abundant blessings enter your home; and, you
will welcome the Divine Guest who is ever with you.
You are never alone!
Nan Merrill Psalms for Praying
Reflection:
Psalm 114 tells the story of escape from slavery (Egypt) and into sanctuary (Jerusalem). It’s a dramatic story that includes some jabbing at “other gods” (like those associated with rivers and sea) who are not as powerful as Yahweh. These earth-shaking, river-splitting events recall the transforming power of God to make life new even in ways that seem impossible. The story of God’s power to uplift the oppressed and set the captives free is told and retold in our scriptures because it gives us hope. Hope that God is always with us and hope that God can release us from whatever has made us feel separated from Love. Sometimes God moves mountains and sometimes God helps us out of bed and onto the couch. Or, as Nan Merrill beautifully describes God’s work in our hearts, “The Eternal Listener will heed your cry; you will find strength to face the shadows. Befriend all that is within you, discover the Sacred Alter within your heart. You are never alone.”
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, 3rd Sunday 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, 3rd Sunday 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, 4thSunday 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, 2ndSunday after Pentecost Psalm 139 or Psalm 81, 3rd Sunday after Pentecost Psalm 138 or Psalm 130, 4thSunday after Pentecost Psalm 20 or Psalm 92, 5th Sunday after Pentecost Psalm 9 or 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, 11th Sunday 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, 22nd Sunday 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:
“While Psalm 114 is usually categorized as a song of praise, it is a distinctive one. There is no invitation to praise, except perhaps v.7, which is addressed not to persons but to the earth. Most of the psalm could be considered an elaboration of reasons for praise, but they are not simply listed in the usual manner following an invitation to praise.” NIB p. 626
“Psalm 114 is the second psalm in the Egyptian Hallel. Psalm 113 is sung at the blessing of the first Passover cup of wine. It calls its hearers to praise the name of YHWH for all of YHWH’s goodness to the people and is an apt introduction to the Passover story, which is then recounted in Psalm 114.” W p. 128
“Psalm 114 is somewhat unusual in the Egyptian Hallel collection. It does not include that “hallelujah” that is characteristic of this group of psalms. Since Psalm 113 both begins and ends with “hallelujah” and Psalms 115-117 end with it, some suggest that the final “hallelujah” of Psalm 113 be transferred to the beginning of Psalm 114. The final psalm in this collection, however, Psalm 118, also does not have “hallelujah” either at is beginning or end, so the seemingly missing “hallelujah” in Psalm 114 need not be viewed as problematic.” W p. 128
“Psalm 114 tells how the LORD came to be the holy Presence in the midst of Israel and, at the same time, how the God who is sovereign of the whole earth came to have this particular people as his dominion. It is thus a kind of poetic etiology of the situation assumed by all the psalms.” Mays p. 363
“Psalm 114 is a poetic affirmation of faith that lies at the heart of the whole Bible: the God who rules the cosmos is made known in space and time for the purpose of properly ordering the world and the human community.” NIB p. 627
“The psalm is designed for occasions when the connection between the story and Presence is crucial important.” Mays p. 364
“As the second in the Hallel sequence of psalms sung at the joyous festivals of Judaism and at Passover (see Psalm 113), Psalm 114 had a crucial role to play in connecting place and people with meaning and hope. The celebrants are reminded that they have come to be where and who they are by the self-manifestation of the God who rules all peoples and times. Their story belongs to the plot line of the coming kingdom of God. The church has read and sung the psalm in the light of what happened in Judah and Israel through Jesus Christ. It sees in his death and resurrection yet another and a climatic theophany of the divine rule in which the Presence assumes a new relation to people and place.” Mays p. 365
“While the NRSV translates Psalm 96:6 as “tremble before him, all the earth,” Arthur Walker-Jones, in The Green Psalter, translates the verse as “Worship the LORD in sacred glory; Dance before him all the Earth.”…. We may ask the same question of Psalm 114. Is verse 7 calling on the earth to “tremble” or to “dance” at the presence of YHWH?” W p. 130
“Psalm 114 is a hymn that stays very close to the narrative experience of the exodus. It is evident that the specific liberating event is here presented as having cosmic proportion.” Brueggemann, The Message of the Psalms p. 140
“In a quick move, verses 1-2 comprehend the entire sojourn history of Israel form the exodus (Egypt–“people of strange language”) to a land settlement (“sanctuary”–surely a reference to Jerusalem—“dominion”).” Brueggemann, The Message of the Psalms pp. 140 -141
“The middle part of the psalm (vv. 3-6) is a carefully constructed piece in two parts. First there is a narrative description (vv. 3-4) and then a closely correlated taunt song (vv. 5-6), based upon that description.” Brueggemann, The Message of the Psalms p.141
“The last line recalls the exodus language of verse 1. It shows in yet another way that Yahweh accepts nothing as it is, but always changes everything. Nothing is secure when the God of liberation begins to make his move. The chaotic orientation of Egyptian slavery is ended. The Lord of freedom works a new orientation.” Brueggemann, The Message of the Psalms pp.141- 142
“Psalm 114 is an invitation for each new generation to participate in this world-transforming memory, to be identified with the tradition and given life by it. It is in a narrative way, an enthronement psalm, through that special language is not used. the psalm intends to enhance yahweh at the expense of all other gods (e.g., sea, river). In terms of social function, we may suggest that the psalm means to contrast Yahweh, the agent of freedom, with every structure, agent, and power of the status quo. The psalm makes available a radical reading of reality for those who want to join in. No part of the world is in face as it appears, for all of it must face the decisive sovereignty of God, whose will is for transformation.” Brueggemann, The Message of the Psalms p.142
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 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 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.
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