Hear this, all nations!
Give ear, all inhabitants of the earth, both low and high, rich and poor together!
My mouth shall speak wisdom!
The meditation of my heart shall be understanding.
I will incline my ear to the Word;
I will solve my problems through the whispers of the Heart’s voice.
Why should I give up in times of trouble, when stubborn fears oppress me,
Fears that can give birth to greed and lead to exploitation?
Truly I cannot save myself, or offer a haven of peace to another,
When my home is like a hornet’s nest, a hive of restless fears.
Turning to you, O Guiding Spirit, is my strength and support,
a stronghold in times of trouble.
Yes, even the wise are not immune to fear;
yet, unlike the ignorant, the wise face their fears with resolve.
Not running away, nor projecting them onto others,
They trace them to the source, rooting them out as weeds from a rose garden.
Thus, they do not trust in the riches of the world,
but in the Treasure hidden within the heart.
Others are arrogant in their ignorance, proud of their own counsel.
Like sheep led to the slaughter, their fears compel them to walk in the darkness,
Guiding the onto unholy paths, into webs of intrigue,
where despair and destruction make their home.
Yet does the Spirit of Truth abide within, veiled by bulwarks of pain.
Be not afraid to discover the Treasure within,
to seek the gold hidden in the garden of your heart.
For inasmuch as you root out each fear, will truth and peace and joy
become your riches.
You will live in the realm of Love becoming a light, a beneficial presence in the world.
Future generations will be blessed, the bonds of ignorance broken forever.
O Spirit of Truth, You are our strength and our guiding light,
Lead us, O Love, to the eternal Treasure, the Heart of all hearts.
Nan C. Merrill Psalms for Praying
Reflection:
No amount of toilet paper will keep us safe from whatever disaster has us running to the store. We all know that. And yet, our impulse to hoard, to stock up, to make sure we have extra drives us to the store to fight with our panicked neighbors. The wealthy (or those willing to go into credit card debt) can buy in bulk. Somehow that makes them seem safer; secure in the thought that stuff will insulate us from whatever flood, fire, or storm is coming. Our animal nature or at least our older part of our brain that controls our fight/flight/freeze response is being stimulated to greed by an economy that tells us the more we own the more we can control. And control is power, maybe even god-like. The truth is that we can not Clorox wipe away everything that frightens us. The elixir of life can not be found in a case of bottled water. Wealth, status, and power will not keep us from experiencing pain, heartache, or death. But it seems that those who have enough will always go for more, especially when the news and social media have done nothing but frighten us. Fear makes us do stupid things. Fear leads us to intense individualism, worried only for ourselves. No one who is fighting over the last package of toilet paper is thinking rationally. They have not considered their neighbors.
And yet, our response to fear is just a small example of how we live everyday. Those who are wealthy over consume. They think about their personal gain and do not care what harm it may cause to anyone else. Oil and Uranium will make someone rich, but when the trees are gone and the water is polluted we will all die, the rich and poor alike. The wealthy can buy politicians and get tax breaks, or government contracts, or anything they want to line their own pockets. But their wealth will not protect them when none of us can breathe the air. Or maybe it will. Maybe these powerful men will die in their comfy beds long before the last drop of clean water is gone. It’s a sick kind of selfishness. How have we let ourselves become so isolated that we can not see the humanity around us? If we could see each other as neighbors, not in competition, but in connection, we would see how what we do affects this generation and the next seven generations. We are all connected, to the past, present, and future.
As people of faith, we believed that we are connected to God; Love without end. There is nothing more permanent than our connection to the divine; not even death can separate us from the love of God. No natural disaster, no climate crisis, no big ugly bill and its terrible effects, can separate us from the love of God. This love will sustain us when things are difficult and this love will remind us to live in gratitude and spur us to be generous will our love for our neighbors working for the well-being of everyone. I trust Love. I believe it will drive out our fear so that we can all live in abundance, peace, and joy.
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
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.
I use the Vanderbilt Divinity Library’s resource for lectionary readings to make text selections.
1st Sunday in Advent Psalm 25, 2nd Sunday in Advent instead of a Psalm the lectionary gives Luke 1:68-79, 3rd Sunday in Advent instead of a Psalm the lectionary gives Isaiah 12:2-6, 4th Sunday in Advent Luke 1:46b-55 or Psalm 80, Christmas Eve or Christmas Day Psalm 96, Psalm 97, Psalm 98, 1st Sunday after Christmas, Psalm 148, New Year’s Day Psalm 8, 2nd Sunday after Christmas Psalm 147, Epiphany Psalm 72, 1st Sunday after Epiphany Psalm 29, 2nd Sunday after Epiphany Psalm 36, 3rd Sunday after Epiphany Psalm 19, 4th Sunday after Epiphany Psalm 71, 5th Sunday after Epiphany Psalm 138, 6th Sunday after Epiphany Psalm 1, 7th Sunday after Epiphany Psalm 37, Transfiguration Sunday (Sunday before Lent) Psalm 99
Lent: Ash Wednesday Psalm 51, 1st Sunday in Lent Psalm 91, 2nd Sunday in Lent Psalm 27, 3rd Sunday in Lent Psalm 63, 4th Sunday in Lent Psalm 32, 5th Sunday in Lent Psalm 126, 6th Sunday in Lent (Palm or Passion Sunday) Psalm 118 or 31
Easter: Easter Psalm 118 or Psalm 114, 2nd Sunday of Easter Psalm 118 or Psalm 150, 3rd Sunday of Easter Psalm 30, 4thSunday of Easter Psalm 23 or 114, 5th Sunday of Easter Psalm 148, 6th Sunday of Easter Psalm 67 or 109, Ascension Psalm 47 or Psalm 93, 7th Sunday of Easter Psalm 97 or Psalm 2, Day of Pentecost Psalm 104
Season After Pentecost (Ordinary Time): 1st Sunday after Pentecost (Trinity Sunday) Psalm 8, 2nd Sunday after Pentecost Psalm 42 and Psalm 43 or Psalm 22, 3rd Sunday after Pentecost Psalm 77 or Psalm 16, 4th Sunday after Pentecost Psalm 30 or Psalm 66, 5th Sunday after Pentecost Psalm 82 or Psalm 25, 6th Sunday after Pentecost Psalm 52 or Psalm 15, 7th Sunday after Pentecost Psalm 85 or Psalm 138, 8th Sunday after Pentecost Psalm 107 or Psalm 49, 9th Sunday after Pentecost Psalm 50 or Psalm 33, 10th Sunday after Pentecost Psalm 80 or Psalm 82, 11th Sunday after Pentecost Psalm 71 or Psalm 103, 12th Sunday after Pentecost Psalm 81 or Psalm 112, 13th Sunday after Pentecost Psalm 139 or Psalm 1, 14th Sunday after Pentecost Psalm 14 or Psalm 51, 15th Sunday after Pentecost Psalm 79 or Psalm 113, 16th Sunday after Pentecost Psalm 91 or Psalm 146, 17th Sunday after Pentecost Psalm 137 or Psalm 37, 18th Sunday after Pentecost Psalm 66 or Psalm 111, 19th Sunday after Pentecost Psalm 119 or Psalm 121, 20th Sunday after Pentecost Psalm 65 or Psalm 84, 21st Sunday after Pentecost Psalm 119 or Psalm 32, 22nd Sunday after Pentecost Psalm 145 or Psalm 98 or Psalm 17, 23rd Sunday after Pentecost Psalm 98, 24th Sunday after Pentecost Psalm 46.
Sources and notes:
“If the answer to the riddle [vs. 3-4] is contained in the refrain [v.12 and v.20], then we can state the riddle as follows: How are human begins and animals alike? The answer is basic to the psalmists message about relating to wealth and to God.” NIB p. 441
vs. 12 and 20 are slightly different. See NIV translation. Verse 12 “survive” and verse 20 “understand”. Verse 12 the rich and powerful do not have an advantage when facing death. Verse 20, “The real folly of the wealthy and powerful is their failure to “understand”; in failing to understand fully the dimensions of death, it is inevitable that they also failed t to understand fully the dimensions of life.” WBC p. 360
“The affirmation that the power of God is finally greater than the power of Sheol is a departure from the usual Israelite view of life and death. While v. 15 probably does not represent a developed doctrine of resurrection or afterlife, it certainly does, like Psalm 22:29, push beyond the normal limits (see also Ps 16:10-11). The psalmist trusts that nothing not even death, will finally be all to separate the faithful from God (see Rom 8:38-39; 14:7-8).” NIB p. 442
“The answer to the riddle has been given a twist. To be like the animals finally means to fail to understand, and thus to die without hope. The wise, who know what the psalmist has affirmed (v. 15) and who entrust themselves to God, will die with the assurance that the power of God is greater than etc power of death.” NIB p. 442
“…our economy aims not to meet people’s needs but to stimulate people’s greed. …. …the very success of our economic system subtly tempts us to seek security in our wealth; in effect, we become our own gods.” NIB p. 442
“Life is not a prize to be earned or another possession not be bought. Rather, it is a gift to be received (see Mark 8:36-37). The good news of Psalm 49 and the Gospel is that God wills that we live, so much so that Christians profess that God has paid the price by sending Jesus Christ “to give his life as the ransom for many” (Mark 10:45 NRSV; see 1Tim2:6). Those who enter the reign of God will live not by greed but by gratitude; they will live in the assurance that the exalted are humbled, and the humble are exalted (see Luke 18:14); they will see in the death and resurrection of Jesus Christ the ultimate embodiment of the affirmation of Ps 49:15 that the power of God is greater than the power of death. True wealth is the wisdom that understands that God is the only giver and ultimate guarantor of life.” NIB p. 443
“The literary structure of the psalm has three parts. There is an introduction in which the psalmist invites the widest possible audience (vv. 1-2) and identifies the character of the speech he is about to deliver (vv. 3-4). The speech is divined into two sections each marked by a refrain (vv. 5-12 and 13-24). Mays p. 191
“The problem the teacher addresses is set by wealth and the way people orient their lives to its acquisition and possession. The wrong is not in wealth itself but in the way people allow riches to disorient their living in relation to God (1 Tim 6:10). Wealth takes the place that God alone should and can have. People trust in wealth; they worship it (v. 6). They make it the substance of happiness, satisfy the life hunger with it, find in its possession the justification and approbation of their existence (vv. 13, 18). The teacher uses an idiom from Israel’s legal life to make a revealing analysis of what is going on in such conduct. Such conduct is an attempt to use wealth as a “ransom of life” (see the term in vv. 7-8, 15). In certain cases before the court where the penalty of death was stipulated, a “ransom of life” could be paid as punishment; the life of the guilty party was purchased by the payment of a ransom (Exod. 21: 28-32). The teacher uses this idiom because he perceived the profound truth that behind the human fascination of wealth is a denial of death. The fascination is based on a deep and powerful presentiment that life can be secured against death by wealth. It is an immortality strategy.” Mays pp. 191-192
“So the teacher has another surprising word for the congregation (v. 15). It is given in the confessional first person style of a thanksgiving psalm, but it is offered to the audience as a salvation word. In the Old Testament context, it is an unexpected word, and it is put in cryptic terms. Essentially it is a statement of confidence in God, a declaration of trust that God will not let death cancel the relation to him that the faithful have in life. There is no valid immortality strategy for mortals, but with God it is a different matter. God is more powerful than the power of Sheol. God will pay the ransom that liberates the teacher and those who identify with him from the death penalty. Here the legal idiom is a metaphor: There is no payment and no court; the focus is on the actor and the result. How the deliverance will take place is said only in the mysterious “he will take me” (NRSV, “receive me”). The expression points to the reception of Enoch and Elijah from life into the divine presence as analogies (Gen. 5:24; II Kings 2:3, 5; see the comment on Pss. 16:10-11 and 73:24). In many psalmic contexts, the divine rescue from death is help that delivers from the dangers of death. But in the context of this psalm, with its emphasis on the eventual death of all, such a salvation word would mean little. Here the hope is that God, not Sheol, will be the final hope of the souls who trust in him (vv. 14-15).” Mays p. 193
“Few psalms have given rise to more conflicting interpretations than Psalm 49. Most interpreters do agree, however, that it is a wisdom psalm concerned with wealth and death, favorite wisdom topics. Within the introduction (vv. 1-4), vv. 1-2 function as a teachers summons to pay attention to instruction: “hear this” (Prov 4:1, 5:1, 7; 8:32). The psalmist in 49:4 suggests that if I incline my ear, then you who are being addressed must incline yours. Verse 3-4 use words common in the wisdom lexicon: “wisdom”, “understanding”, “proverb”, and “riddle” (see Proverb 1:1-7). Addressed in v. 1 are “all you peoples” and “all inhabitants of the world” ; the “tribunal national perspective” of Psalm 47:1 is absent. Rather, the summons indicates “that the wisdom about to be declared applies to all,” in keeping with the international character of wisdom.” W p. 55
“The psalmist/teacher need not be male. Proverbs 1:8-8:18 dispenses instruction in the household to a son about to enter the world of adults; the household is the setting “most associated with women in the ancient world.” Thus in Proverbs 1;8 and 6:20 the father of the household commends the mother’s teaching to their son in addition to the father’s own. Also, Wisdom is personified as female in Proverbs 1-8. She stands in the public square, normally the domain of men, to offer her instruction and warn against the “strange woman” who will lead foolish young men to ruin.” W pp. 55-56
“If the refrains in vv. 12 and 20 answer the riddle, then it is this: “how are humans and animals alike?” The answer is this: they die. Even the rich cannot buy themselves out of death, which is the great equalizer (v. 10). The psalmist addressed both the self-confidence of the rich (v. 18) and the fear of the poor (vv. 5, 16) that might prompt them to seek to acquire wealth as protection from death.” W p. 57
“The response to the theodicy question in Psalm 49 dances the notion of act/consequence (the theme of the Two Ways) that permeates wisdom thinking, namely, that the righteous are rewarded (often materially, e.g., Ps 112:1-3) and the wicked are punished. The rewards of the righteous do not follow them to the grave (Ps 10:5-6; Luke 12:20). W p. 58
“The psalmist as counselor draws on personal testimony in a strong “confessional statement” introduced by the disjunctive particle (“surely”) in v. 16 (see the sage’s personal testimony in Ps 37:25-26, 35-36). This verse has sparked intense controversy about whether or not the psalmist anticipates life after death. The psalmist declares that God will ransom her from Sheol, “for he will receive me.” The Hebrew translated “receive”… which means “take.” This verb appears in Genesis 5:24 and 2 Kings 2:3, 5, 9 in reference to Enoch and Elijah, respectively, who are “taken” by God. The verb also appears in Psalm 49:17, which insists that the rich “will carry/take noting away” when they die, setting up a contrast filled with irony. Because “take” is also used in Psalm 18:16, in which God “takes” the king (rescues hi from his enemies), the use of the verb in Psalm 49 suggests deliverance in this life, not the next; see Psalms 16:10-11; 30:3; 55:18; 86:13; 88: 4-16; 116:1-6, 8-10, 15; Ezekiel 36:24; 37:21, all of which speak of God’s redemption this side of the grave.” W pp. 58-60
“As Estes argues, “those who equate wealth with worth have in reality engaged in a form of idolatry, in which material possessions take the place that rightly belongs to God alone.” Wealth produces false confidence and fear.” W p. 60
“Whereas Psalm 37 is filled with confidence and assurance, Psalm 49 voices a more sober dimension of wisdom, namely that there are limits to human accomplishment and self-sufficiency that cannot be denied because of the intractable reality of human mortality. Human life is not simply or only open to choice; it is terminally limited.” Brueggemann, From Whom No Secrets Are Hid p. 124
“Thus Psalm 49 moves beyond the confident claims of Psalm 37, making clear that the wisdom tradition, at its best, follows the data of lived experience–wherever that data leads. These teachers do not skew the data in order to maintain their best teaching. They believe that we have most to learn about rule and riddle of god by acute honesty concerning the reality of human life. That elemental reality ultimately trumps any and all established teaching, even “middle-class morality.”” Brueggemann, From Whom No Secrets Are Hid p. 126
“Indeed, the teaching offered her his against the “obvious” truth of common sense. It is something that can be known only to the wise, i.e., those who are not misled by the ideologies and habits of the day.” Brueggemann, The Message of the Psalms p. 107
“In this summons the teacher already hints at the substance of instruction. The summons of rich and poor “as one” invites all to listen. but that is also the main point of the teaching . They are to be taught together because they are equal. It is false teach to teach them separately, because they are not in fact different tor unlike. And if they study separately, they will wrongly imagine they are unlike an unequal. This is a proposal for egalitarian education as the only way one can learn egalitarian lessons, which is the point of the instruction. The instruction seems to understand that the experience of learning to gather is essential praxis for what is taught.” Brueggemann, The Message of the Psalms p. 107
v. 15 “Here God is an active agent who is set to see. Elsewhere in the poem, God is not even an active judge, much less a savior. The power of death works its inexorable way without divine direction.” Brueggemann, The Message of the Psalms p. 109
“In the consumer capitalism of our society, this power is importance. We have enormous sorting out to do. In our affluence, it is difficult not to value the things the rich one valued. The psalm invites a long view that provides a criterion for criticism. But this is not simply an analysis of a “natural” process. It is an evangelical statement of the power of God, who seeks out for new life precisely those marginalized in the present system. That is the claim of verse 15. Wisdom has to do with the way economic power works. it discerns in the midst of economic process a factor that uncritical observers may not notice. The word trust is used only once, negatively (v. 6). The psalm inquiries about the source of fundamental trust. Trust has to do both with economic reality and religious commitment (c. Matt. 6:21). Choices must be made the hold the two together. One cannot avoid the issue b spiritualizing the gospel (cf. Mark 10:24; Luke 18:9; 1 Tim. 6:17). The parable of Luke 18:9-14 is addressed to those with false trust, whom God will not “take” at death. Such as those wind up “praying to themselves: (Luke 18:11). Brueggemann, The Message of the Psalms p. 110
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, 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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