O give thanks to the Beloved, and open your hearts to Love.
Awaken! Listen in silence for the Voice of the Counselor.
Sing praises with a glad heart and give witness to the truth with your lives!
Glory in the radiance of the Beloved;
let the hearts of those who call upon You rejoice!
Seek the One who is Life, your strength, walk harmoniously in Love’s Presence!
Remember that you are not alone, for through Love doubt and fear are released;
people of the earth, ever bear in mind the unity of diversity in the Divine Plan!
You are the Promise of our wholeness, You await our readiness to choose Life.
Your covenant of Love stands firm through all ages;
You forgive us when we stray far from Home.
Help us to learn to trust You, to untangle the webs of illusion the we have made.
As we sift through our dreams, guide us to the only Dream that brings peace–
knowing we belong to You.
Give us wisdom and courage to release all that bind us;
for, to let go of what is built own illusion is to find new life.
O Divine Presence, as we surrender our hearts to You,
teach us to be worthy of trust.
O, that what we think and speak might be in accord with our highest aspirations,
That our faces might shine with openness,
reflecting integrity and honesty within,
That we would choose to live in peace and harmony,
our decisions made in accordance with Love.
Upon the path of trust, O friends, we need not judge ourselves or others,
For, as we reverence all life, the beauty and unity of diversity will be seen.
Gentle us, O Compassionate One, that we treat the earth lightly and with grace,
Spreading peace, goodness, and love, without harm to any creature.
For in gentle serenity is strength and assurance;
confusion and suspicion find no home here.
In all things may we be grateful, our hearts open to joy.
O Mighty Counselor, speak to us within our hearts; let your Voice be heard.
And as we listen and heed your Way, joy will be our song of thanks.
As You lead us in the Silence, we become friends with solitude.
With trust in You our lives become simple,
assurance and peace, leaving no room for fear.
All that we have is a gift form you, O Gracious Beloved,
all that we are is Yours as well.
May we come to see that all we give to others, we give to ourselves and You.
As the earth produces abundant harvests,
when the sun and rain nourish the seeds,
So our fruits bless others as we grown in trust and love.
Teach us, O Merciful One, to have generous hearts,
offering all we are in the name of Love.
As spring and summer follow the autumn and winter,
so our lives have their seasons.
Help us to live in the eternal moment, awaiting your perfect timing in all things.
May we e content to wait in peace, until You stare the waters within to act;
may we be patient with ourselves and with others.
O that we may have the light of wisdom, the steadfastness of faith!
In You alone is our trust, O Holy One,
walking your Way is the truth that sets us free.
O that we may open our minds and hearts, and welcome You into our home,
That we may live each day conversing with You, O Loving Companion Presence!
As You have lead all generations through time of turmoil and war,
Guide us now, O Blessed One, along the paths of peace.
May the people of all nations break the bonds of fear-filled oppression;
may they bless one another with forgiveness.
Blessed be the One who lives and dwells among us!
Nan C. Merrill Psalms for Praying
Reflection:
Psalm 105 and 106 are similar in their historical content; they tell the same story a little differently.
Psalm 105 is telling us to praise or acclaim or testify to God’s work in our history. The psalmist tells us to recall God’s wonders, remember God’s promises, and to continue being the people who keep God’s statues and teachings. God continued to renew the covenant with them, desiring their restoration and not their destruction. The focus is on God’s actions, not so much on what the people do in response.
While Psalm 105 is praise for all that God has done, Psalm 106 recounts all the ways people have ignored (or rejected) what God has done in their history and is doing in their current situation. Psalm 106 reminds us that our sins are intergenerational and social as the patterns of our lives repeat.
The good news is that God’s pattern repeats as well. The pattern of love and forgiveness and restoration. God is our comforter, healer, and our steadfast companion. The Sacred Presence is with us, even when we are unaware or unsure or doubting.
God’s grace, love, and forgiveness are the first words and the last words in all of our stories. Thanks be to God.
The way we choose to tell our story matters. I hope that all of us can choose to tell stories full of mercy, gratitude, and love; stories that we want to be a part of and that we are open for others to join. Love is always with us.
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 105 Year D (2019-2020) Twin Psalm 106 Year A (2022-2023)
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, 9thSunday 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, 15th Sunday 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:
“Psalm 105 advances a single explanation for Israel’s foundational story. The whole story from the wandering of Abraham to the settlement of Israel in the land of Canaan is based on the LORD’s promise of the land to Abraham. The psalm praises the LORD, whose power is manifest in the wonderful works and acts of judgement of which the story is composed.” Mays p. 337
Psalm 105 and 106 form a thematic pair. “Psalm 105 tells how God remembered his promise to Abraham by his mighty works. Psalm 106 tells how Israel failed to remember the LORD’s mighty works in its continual sinning. The fist calls for trust, the second for repentance.” Mays p. 337
“The final verse, verse 45, discloses that the LORD had a purpose fo this kept commitment all along–the creation of a people obedient to his statues and laws. The position of this final statement at the end of the psalm gives it significant importance in the theology of the psalm in spite of its brevity.” Mays. p. 338
“There was purpose to the promise and the history that unfolded out of it. The LORD wanted a people in the midst of all the other people of the world who “keep his statues and observe his last” (v. 45). The sovereign of the universe sought to establish a colony of obedience, an enclave of those who represents and displayed his reign. This psalm has not a word to say about how God’s purse fared in Israel’s history. The psalmist, writing after the exile in all probability, knew the painful story of Israel’s repeated failures that is rehearsed in Psalms 78 and 106. But he also knew from the restoration of the people and the promised land about the power of the LORD to work out the covenant with the ancestors. So he composed a psalm that speaks only of the promise and the purpose. By it the descendants of Abraham are summoned to seek the power and the presence of their God (v. 4) because trust is the first act of obedience.” Mays p. 339
“Psalm 106 is the counterpart of Psalm 105 and stands in relations of dialectical contrast to it. Psalm 105 concentrates on the marvelous works of the LORD; Psalm 106 focuses on Israel’s failure to trust themselves to the LORD in spite of his saving wonders. In the first, Israel possesses the land of Canaan because the LORD has kept his holy promise to Abraham; in the second, Israel has lost the land because it failed to trust and obey. Read together, the two psalms constitute a study in the tension between the promise and the purpose of God on the one hand and the perversity of the people of God on the other as the logos of Israel’s story.” Mays p. 340
“Not only is grace the first word, but as the juxtaposition of Psalms 105 and 106 affirms, grace is the final word as well…Even after a long and sordid history of faithlessness and disobedience, God will still remember the covenant God made with the people (Ps 106:45; see also 105:8, 42), and God will act “for their sake” (106: 45). Thus, by telling the story of God’s “wonderful works,” Psalms 105-106 not only rehearse the past but also anticipate the future.” NIB p. 602
“Psalms 105 and 106, the closing psalms of book 4, recount YHWH’s relationship with the people of Israel from eh time of the ancestors to the time of their settlement in the land of promise. Both are classified broadly as historical palmas and both open with ____ translated as “give thanks.” Based on the meaning of the verbal root of the word, a better translation would be “confess” or “testify.” A call to confess or testify in the opening words of these psalms provides greater insight into their purpose and their placement at the end of book 4. Psalm 105 calls on the people to “testify” or “confess” to the great acts of YHWH on their behalf from the time of the ancestors to the settlement in the land, and Psalm 106 adjures them to “testify” or “confess” to the disobedience and rebellion of their ancestors against God during that time. Psalm 105 closes with “hallelujah” while Psalm 106 opens and closes with the word. The juxtaposition of the two psalms at the close of book 4, which according to the storyline of the Psalter is sent in the exilic period, is a reminder to the people in exile in Babylon and to readers or hearers in later generations to “testify” to the history of the relationship between YHWH and the people so that all may know and remember. When read together, Psalms 105 and 106 are a stirring reminder of the complex history of YHWH’s relationship with the Israelite people; in addition, their words were a call to the people in exile in Babylon and those living in the post exilic world to heed the stories of the past and learn form them in order to be able to live again in the land of promise.” W pp. 67-68
“Psalm 105 is a historical psalm, as are Psalms 78, 106, and 136, that recounts the great acts of God on behalf of the Israelite people from the time of the ancestors, through the exodus and wilderness wanderings, and into the settlement in the land of promise.” W p. 68
“The historical recitation in the psalm begins with Abraham in verse 6; he appears again in verse 9 and 42. Verses 6, 9, 10, 17, and 26 name the subsequent patriarchs Isaac, Jacob, Joseph, Moses, and Aaron. Missing in these verses are the names of the matriarchs of the people–Sarah, Rebekah, Rachel and Leah, and especially Miriam.” W p. 69
“How do we appropriate the words of Psalm 105 not only as a historical recitation but as words of hope for the future for all peoples in a situation of exile or displacement? First, the call by the psalm singers in verse 1-6 is a combined call to any of the faithful who would listen to “testify” (v. 1) and to “remember” (v. 5). Second, while the remembrance of Psalm 105 begins with the promise to Abraham (v. 6), its opening verses suggest a strong connection to the creation language of Psalm 104. Thus the two psalms read in tandem describe a God who, from the time of creation, knew the importance of land, of a place to “be” as a people. Third, the recounting of the “wonderful works” (vv. 2, 5), the “deeds” (v.1), the “miracles” (vv. 5, 27), and the “signs” (v. 27) does not mean that they are mere historical memory. Rather, the stories testify to the basic character of God, who has provided in the past and continues to provide.” W p. 71
“Psalm 106 is the last psalm in book 4, which according to its story line reflects on the time of the Israelites’ exile in Babylon. It is categorized as a historical psalm, along with Psalm 78, 136, and its “twin” Psalm 105. Both Psalms 105 and 106 open with the worlds “give thanks”; each recounts the history of YHWH’s relationship with the people of Israel from the time of the ancestors to the time of the settlements in the land of praise; and while Psalm 105 closes with the word “praise the LORD,” Psalm 106 opens and closes with the word. They are, together, a fitting conclusion tote exilic peoples’ musing over their lives in Babylon.” W p. 75
“Psalm 105 testifies to the good provisions of god for the people, while Psalm 106 recounts the rejection by the people of many of God’s provisions. The human community so often tries to set its own course, ignoring or rejection the good that comes to it from God. When we grumble as we undertake and arduous journey (Exod 15:24; 16:2); when we receive the manna and the quail rather then the “fish…the cucumbers, the melons, the leeks, the onions, and the garlic” that we ate in Egypt (Num 11:5); when the fear of change overtakes us (Exod 16:2-4); when we listen to the naysayers and ignore those who speak words of hope (Num 14:1-4), we forget to step back and look at the “big picture.” Accepting the good provisions of YHWH, often when they do not make sense to us, is humanity’s path to restoration and wholeness.” W p. 80
“Psalms 105-106 are extended examples of hte same narrative recital of divine wonders that fund Israel’s faith and sustain is identity in the world as the direct result of such wonders. In Psalm 105, the introductory verses provide a veritable inventory of Israel’s terms for divine action: “deeds, wonderful worlds, wonderful worlds (again), rule, judgement,” all done on behalf of Abraham’s offspring (vv. 1-6).” Brueggemann From Whom No Secrets are Hid p. 135
“The whole of Psalm 105 is thus to evoke obedience. The psalm is voiced so that Israel will have sufficient grounds and reasons to embrace YHWH’s demands given the Torah. That obedience is the appropriate, intended repose of Israel to the goodness and fidelity of YHWH.” Brueggemann From Whom No Secrets are Hid p. 136
“Following immediately on Psalm 105, Psalm 106 offers a similar recital. Here, however, the recital of God’s wonders is recounted in order to review Israel’s characteristic recalcitrance and disobedience in refusing YHWH’s governance.” Brueggemann From Whom No Secrets are Hid p. 136
“Psalms 105 and 106 share a common recital. But their endings are in sharp contrast as expressions of the two different extremities of Israel’s faith. Psalm 105:45 envisions obedience, while Psalm 106:47 ends in needy petition. In both cases, memory moves to a contemporary urgency in faith–to obey or to cast self on God’s goodness. Both postures are congruent with the ways in which Israel knows its life with YHWH.” Brueggemann From Whom No Secrets are Hid p. 137
Robert Alter uses “Acclaim” instead of “give thanks” or “testify”.
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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