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Psalm 15 is classified generally as a Community Hymn and more specifically as an Entrance Liturgy. In three movements — Question (verse 1), Response (verses 2-5b), and Promise (verse 5c), the prospective worshiper is schooled (...)

One of the defining features of the prayer for help is the return to trust that defines its complaint. Psalm 31 has both of these elements, and each is employed to full effect. These two (...)

Psalm 31 is one of three psalms that appear prominently in the story of Jesus’ passion. For the Gospel writers this psalm, along with Psalms 22 and 69, seems to have expressed better than any (...)

Why is it called “Maundy Thursday?” That was my question as I began looking at these texts for the Thursday of Holy Week. You’d think I would know the answer to that question, having attended (...)

Psalm 118 is called a “song of victory” in the New Revised Standard Version, and it invites Israel (and all who read/pray/hear it) to join its voices to that of the psalm, and to say (...)

Psalm 118 has been and is an extraordinarily important psalm in the history of Judaism and Christianity. It was Martin Luther’s favorite — “My own beloved psalm,” as he put it. Luther considered verse 17 (...)

Psalm 16 opens with a verse that expresses its main theme: “Protect me, O God, for in you I take refuge” (verse 1). The plea for God to “protect me” is common in the Psalter (...)

Psalm 116 is fourth in a group of psalms known as the “Egyptian Hallel” psalms (Psalms 113-118), the psalms recited at the Passover meal on the eighth day of Passover. Psalms 113 and 114 are (...)

Psalm 31, along with Psalms 22 and 69, is among the longest and most impressive of the genre known variously as lament, complaint, protest, and/or prayer for help.1 Not coincidentally, these three psalms figure prominently (...)

This psalmist is a refugee. In fact, the Psalter is “refugee literature,” in a very real sense. It’s written by refugees, for refugees.1 The Psalms give voice to those who yearn for a place of (...)