I address my verses to the Heart of all hearts;
My tongue is like the pen of a ready scribe.
My heart overflows with gratitude and peace;
You are the lodestar for humankind; grace springs forth from your Love;
You, who are closer than our breath, speak to us in silence.
Those who listen and heed are blessed beyond belief!
Put on the voice authority, O Beloved, speak to us in your glory and grandeur!
With mercy and strength go forth for the cause of Truth to teach Love’s way;
with resolute authority awaken your people toward wholeness!
Your ways are narrow, and few there are who choose to follow;
many stumble and fall all along the Way.
Your Divine Presence endures forever and ever.
Your sovereign edict is ordained with justice;
your love is unconditional, without reserve.
Therefore, O Creator, O Heart of Love,
anoint us with the oil of gladness to share with all;
your raiment is as fragrant blossoms, fruit of the earth,
healing herbs from nature’s bounty.
From every direction stringed instruments will gladden our hearts;
our friends will be mature and king, filled with integrity,
standing beside us in times of need.
Hear, O peoples, consider, and incline your ear;
forget what has gone before you; turn your feet to the path of Love.
Open your hearts to the Beloved, learn of humility,
be blessed even in brokenness,
For those are the treasures stored in eternity.
All glorious is the soul within, the abode of the Merciful One;
through many trials and suffering do you come to the Beloved,
refined by fire as you follow Love’s way.
With joy and gladness you are led along,
as you awaken to the Heart of your heart.
Instead of a house of fear, you will come to dwell with Love,
you will radiate the light of truth to all the earth.
There will you celebrate the Beloved for all generations to come,
the people will praise Love’s way for ever and ever.
Nan C. Merrill Psalms for Praying
Reflection:
Psalm 45 describes a royal wedding, or a fairy tale wedding, where the man is the prize and the girl has nothing to lose. Some would tout this as a “biblical marriage”, which is a descriptor that I have no use for. There are plenty of marriages in the bible that do not fit this script, where women have some agency; Abigail, Esther, and Ruth just to name a few. And there are plenty of marriages described in the bible that are between a man and multiple wives, some of whom are servants/slaves and have no agency at all. The bible also describes situations in which if a man dies, his brother or close relative will marry the widow. Marriage is a social construct that has changed over time, and will continue to change. I think the focus of marriage (or any relationship) is loving-kindness.
Some Christians would say it’s an example of how Christ loves the church. And that to view this only as Christ and Church reminds us that kings do not have a divine right to rule, but that hasn’t really worked out in our recorded history. Even if this is supposed to be our relationship with Christ, Christ is the prize and the church is just a bride following the husband’s lead. Most people would not want to be in a marriage like this at all. And I don’ think this is really how our relationship with the divine works either. We are co-creators, working within the relationship with the divine and one another to transform the world into a more kind, just, and peaceful place. Furthermore, this wasn’t written as a metaphor for Christ and our relationship with him, that is a meaning Christians have added into the text.
Psalm 45 is one of those texts that read again and again, makes less sense. When we read, we ask questions, and maybe that is the idea, to get us to think, to explore other models of relationships, and to find that it is love, not power or wealth or anything else, that makes relationships worth while. The most important question I ask myself when I’m reading sacred text is, what is the most loving interpretation of this passage?
In Nan C. Merrill’s Psalms for praying, I hear psalm 45 as one that calls us to love in a way that leads to healing and wholeness for ourselves and the world. This psalm is like a path that leads us away from fear and toward love.
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 45 Year B (2023-2024)
Psalm 25 Yar 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 or Psalm 65, 8th Sunday after Pentecost Psalm 139 or Psalm 86, 9th Sunday after Pentecost Psalm 105 or Psalm 119, 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, 15thSunday after Pentecost Psalm 149 or Psalm 119, 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:
“… Christians have traditionally understood the psalm as a song of love between Christ and his church. This interpretation is also a safeguard against attributing the divine right of rule to any other save Christ, in whose hands it is utterly safe.” Mays p. 182
SPONG, Psalm 45 Reflection by Marilyn Pagan-Banks “I should not be surprised by the language the misogyny and paternalism should not come as a shock but the words smack me in the face, reminding me of how you see me, how you don’t see us. Womyn are not fully human to you. We are but objects to be acquired, controlled, traded. Keep your promises, your riches and your nation– this pussy is to up for grabs. For I know where I come from; I will never deny my people. Greatness and power flow thru my veins; My ancestors have covered me with brilliance and magic. I am an heir to the throne of grace. I belong to God. You should bow to me… nah, I’m good.”
“The king’s function in ancient Israel is clearly outlined: to defend the nation with his sword (v. 3), administer justice with his scepter (vv. 4,6b), and beget heirs for his dynasty (v. 16). These are national and institutional concerns that leave little room for women and their roles except as heir incubators.” W p. 30
“Nancy Bowen argues that Psalm 45 is about a fairy-tale wedding, and like most fair tales, Psalm 45 presupposes asymmetry in its gender relationships, which can be damaging to women. Unfortunately, many interpreters have embraced the fairy tale and romanticized the bride’s situation in Psalm 45. Props, for example, suggests that the ending verses of the psalm console the princess for the loss of her family; people seek her favor with gifts (v.12) when she becomes the king’d bride! even Goldingay wonders if perhaps “love song” in the superscription refers to ordinary, rather than royal, marriage, which might be more likely to involve love. Whether Psalm 45 is a wedding song or part of a coronation ceremony, Bowen notes that the bride’s voice is absent; inter texts featuring other biblical women might be able to fill in the gaps and surface assumptions about gender relations. She suggests that Abigail and Esther introduce tensions into the “idyllic wish” that the princess marry Prince Charming and live happily ever after.” W pp. 30-31
“Linked by shared vocabulary to Psalm 45, 1 Samuel 25 seems to show Abigail submitting to David, but she is no model wife. She gives orders; refers to her husband, Nabal, as a fool; and sides with his enemy: there is almost a duplicitousness to her character. Esther decanters the expectation of sexual, political, and theological loyalty to Persia’s king, state, and gods. She will not forsake her family and people as Psalm 45 commands, but instead she risks her life to approach the king (Esth 4:16; 8:6). Vashti, the queen who Esther replaces, had already called the idea of obedience into question (Esth 1:10-22) by refusing to appear before the drunken king when summoned. She is banished, and a decree is issued requiring women to honor their husbands. Katherine Doob Sakenfeld notes that Vashti protests and is expelled while Esther makes changes from the inside. These two women offer two different models of resistance. One cannot claim that one model is always better than the another, since context plays a role. Women face such choices every day.” W p. 32
“Ruth 1:15-18 offers another intertext for Psalm 45. Ruth responds to her mother-in-law Naomi’s urging that she return to her people in Moab and not follow Naomi to Bethlehem by saying: “Do not press me to leave you… your people shall be my people, and your God my God (1:16). One can imagine that this is what the princess says to the Queen Mother in Psalm 45:10 after she commands her daughter to “forget your people and your father’s house.” Sakenfeld warns that we must be cautious about generalizing Ruth’s words to her mother-in-law as a desirable model for all women. In other parts of the world this familial relationship can be abusive. Also, Ruth’s words can become a warrant for an assimilationist, melting-pot view of the proper role of immigrants to the United States.” W p. 32
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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