Book of Common Prayer
Psalm 80
For the worship leader. A song of Asaph to the tune “The Lilies.”[a]
Psalm 80 is a communal lament composed in Judah (the Southern Kingdom) after the fall of Israel (the Northern Kingdom) in 722 b.c.
1 Turn Your ear toward us, Shepherd of Israel,
You who lead the children of Joseph like a flock.
You who sit enthroned above heaven’s winged creatures,[b]
radiate Your light!
2 In the presence of Ephraim, Benjamin, and Manasseh,
arouse Your strength and power,
and save us!
3 Bring us back to You, God.
Turn the light of Your face upon us so that we will be rescued from this sea of darkness.
4 O Eternal God, Commander of heaven’s armies,
how long will You remain angry at the prayers of Your sons and daughters?
5 You have given them tears for food;
You have given them an abundance of tears to drink.
6 You have made us a source of trouble for our neighbors—
our enemies laugh to each other behind our backs.
7 O God, Commander of heaven’s armies, bring us back to You.
Turn the light of Your face upon us so that we will be rescued from this sea of darkness.
8 You took us like a grapevine dug from the soil of Egypt;
You forced out the nations and transplanted it in Your land.
9 You groomed the ground around it,
planted it so it would root deep into the earth, and it covered all the land.
10 As it grew, the mountains were blanketed by its shadow;
the mighty cedars were covered by its branches.
11 The plant extended its branches to the Mediterranean Sea,
and spread its shoots all the way to the Euphrates River.
12 God, why have You pulled down the wall that protected it
so that everyone who wanders by can pick its sweet grapes?
13 The wild boar of the forest eats it all,
and the creatures of the field feast upon it.
14 O God, Commander of heaven’s armies, come back to us.
Gaze down from heaven and see what has happened.
Keep watch over this vine, and nourish it.
15 Look after the saplings which You planted with Your own right hand,
the child whom You have raised and nurtured for Yourself.
16 Your enemies have chopped it down and burned it with fire;
may they be destroyed by the sight of Your rebuke.
17 Let Your protective hand rest on the one who is at Your right hand,
the child of man whom You have raised and nurtured for Yourself.
18 Then we will not turn away from You.
Bring us back to life! And we will call out for You!
19 O Eternal God, Commander of heaven’s armies, bring us back to You.
Turn the light of Your face upon us so that we will be rescued from this sea of darkness.
Psalm 77
For the worship leader, Jeduthun. A song of Asaph.
1 I cry up to heaven,
“My God, True God,” and He hears.
2 In my darkest days, I seek the Lord.
Through the night, my hands are raised up, stretched out, waiting;
And though they do not grow tired,
my soul is uneasy.
3 I remember the True God and become distraught.
I think about Him, and my spirit becomes weak.
[pause][a]
4 You hold my eyes wide open.
I am troubled beyond words.
5 My mind drifts to thoughts of yesterdays
and yesteryears.
6 I call to mind my music; it keeps me company at night.
Together with my heart I contemplate;
my spirit searches, wondering, questioning:
7 “What will the Lord do? Reject us for good?
Will He never show us His favor again?
8 Has His loyal love finally worn down?
Have His promises reached an end?
9 Has the True God forgotten how to be gracious?
In His anger, has He withdrawn His compassion?”
[pause]
10 “I can’t help but be distraught,” I said,
“for the power of the Most High that was once for us is now against us.”
11 I will remember the actions the Eternal has taken,
reminisce on Your ancient wonders.
12 I will reflect on all of Your work;
indeed, I will study all You have performed.
13 O God, Your way is so different, so distinct, so divine.
No other god compares with our God.
14 You, God, and Your works evoke wonder.
You have proved Your strength to the nations.
15 You used Your great power to release Your people:
with a strong arm, You freed Jacob’s children, and Joseph’s.
[pause]
16 The waters saw You, O True God.
The seas saw You and swelled in sorrow.
Even the deep trembled.
17 Water poured from the clouds,
and the sky boomed out in response
as Your arrows of lightning flashed this way and that.
18 The sound of Your thunder whirled within the wind
as Your lightning lit up the world.
Yes, the whole earth trembled and shook.
19 Your way ran through the sea,
Your path cut through great waters,
and still no one can spot Your footprints.
20 You led Your people as a flock
tended by the hands of Moses and Aaron.
Psalm 79
A song of Asaph.
1 O God, the nations around us have raided the land that belongs to You;
they have defiled Your holy house
and crushed Jerusalem to a heap of ruins.
2 Your servants are dead;
birds of the air swoop down to pick at their remains.
Scavengers of the earth eat what is left of Your saints.
3 The enemy poured out their blood;
it flowed like water
all over Jerusalem,
and there is no one left, no one to bury what remains of them.
4 The surrounding peoples taunt us.
We are nothing but a joke to them, people to be ridiculed.
The Book of Psalms records both the highs and lows in the lives of God’s covenant people. Psalm 79 is an example of a communal lament after the destruction of Jerusalem and the loss of God’s temple. Songs like these address God with a complaint resulting from some sort of national tragedy.
Communal laments share a common structure. First, the singers address God and tell Him of their problems. Second, they beg Him for help and express trust that He will answer them, often remembering how He has saved Israel in the past. Finally, the singers promise to praise God once He has resolved their problem. The specifics of the situation determine the thrust of the song. Communal laments are often the people’s poetic and practical response to their perception of God’s inaction in their affairs.
5 How long can this go on, O Eternal One?
Will You stay angry at us forever?
Your jealousy burning like wildfire?
6 Flood these outsiders with Your wrath—
they have no knowledge of You!
Drown the kingdoms of this world
that call on false gods and not on Your name.
7 For these nations devoured Jacob, consumed him,
and turned his home into a wasteland.
8 Do not hold the sins of our ancestors against us,
but send Your compassion to meet us quickly, God.
We are in deep despair.
9 Help us, O God who saves us,
to the honor and glory of Your name.
Pull us up, deliver us, and forgive our sins,
for Your name’s sake.
10 Don’t give these people any reason to ask,
“Where is their God?”
Avenge the blood spilled by Your servants.
Put it on display among the nations before our very eyes.
11 May the deep groans and wistful sighs of the prisoners reach You,
and by Your great power, save those condemned to die.
12 Pay back each of our invaders personally, seven times
for the shame they heaped on You, O Lord!
13 Then we, Your people, the sheep of Your pasture,
will pause and give You thanks forever;
Your praise will be told by our generation to the next.
4 Back in Susa, Esther’s maids and eunuchs witnessed Mordecai mourning outside of the king’s gate. They went and reported to the queen all that they saw.
Esther: What is wrong? Why is he doing this? It breaks my heart to think of him like this. Take these clothes to Mordecai so he can put them on instead of wearing sackcloth.
But when the servants arrived, Mordecai refused to wear the clothes Queen Esther had sent. 5 So Esther sent for Hathach, who was one of the king’s eunuchs assigned to serve her.
Esther: Hathach, go to Mordecai at once. Find out why he is mourning, and report back to me all that he says.
6 Hathach went to Mordecai in the open square of the city in front of the king’s gate. 7 Mordecai told the queen’s servant everything that had happened and how much money Haman had pledged to place into the royal treasury in exchange for the destruction of the Jews. 8 Then he gave Hathach a copy of the order for mass murder of the Jews, the same order issued in the city of Susa.
Mordecai: Show it to Esther. Tell her everything I have told you. Convince her to go before her king and plead for his favor, not only for her life, but also for the lives of her people.
9 Hathach returned to Esther and told her everything Mordecai had said. 10 Esther ordered Hathach to return to the city gate and reply to Mordecai.
Esther: 11 How am I supposed to see the king? It’s known throughout the land, from the greatest of the king’s officials to the common folk who live in the provinces, that any person who approaches the king in the inner chamber without being invited is sentenced to death. That’s the law! There’s only one exception, and that’s if the king were to hold out the gold scepter to that person and spare his or her life. It’s been 30 days since the king last summoned me!
12 Hathach and the other servants took Esther’s response to Mordecai.
Mordecai: 13 Tell Esther, “Don’t be fooled. Just because you are living inside the king’s palace doesn’t mean that you out of all of the Jews will escape the carnage. You must go before your king. 14 If you stay silent during this time, deliverance for the Jews will come from somewhere, but you, my child, and all of your father’s family will die. And who knows? Perhaps you have been made queen for such a time as this.”
Of all the books in the Bible, Esther is unique because God is never once mentioned explicitly. Still, for those who know God and who know history, God is in the story, behind it, above it, beneath it. He is the main actor in history, even if He is not acknowledged. Here, Mordecai shows great wisdom. The Jews, God’s chosen people, will be delivered whether Esther involves herself or not. Divine Providence has ways and means that go beyond human understanding. Still Providence has made Esther queen for a purpose, a purpose she cannot easily escape.
15 Once again, Hathach returned to Queen Esther with Mordecai’s message. In turn she sent a reply back to Mordecai.
Esther: Tell Mordecai, 16 “In preparation for my audience with the king, do this: gather together all the Jews in Susa, and fast and pray for me. Intercede for me. For three days and nights, abstain from all food and drink. My maids and I will join you in this time. And after the three days, I will go in to the king and plead my people’s case, even though it means breaking the law. And if I die, then I die!”
17 Mordecai left the king’s gate and put all of Esther’s instructions into action.
This exchange is the most potent example of cross-cultural evangelism in the Bible. Paul provokes his audience to think and invites them to pursue God, but he does not attempt to summarize the gospel in simple propositions or acronyms. He connects their culture with the truth of the gospel and the beauty of the person who is Jesus. After that, it’s the job of the Holy Spirit.
18 From Athens, Paul traveled to Corinth alone. 2 He found a Jewish man there named Aquila, originally from Pontus. Aquila and his wife Priscilla had recently come to Corinth from Italy because Claudius had banished all Jews from Rome. Paul visited them in their home 3 and discovered they shared the same trade of tent making. He then became their long-term guest and joined them in their tentmaking business. 4 Each Sabbath he would engage both Jews and Greeks in debate in the synagogue in an attempt to persuade them of his message. 5 Eventually Silas and Timothy left Macedonia and joined him in Corinth. They found him fully occupied by proclaiming the message, testifying to the Jewish people that Jesus was God’s Anointed, the Liberating King. 6 Eventually, though, some of them stopped listening and began insulting him. He shook the dust off his garments in protest.
Paul: OK. I’ve done all I can for you. You are responsible for your own destiny before God. From now on, I will bring the good news to the outsiders!
7 He walked out of the synagogue and went next door to the home of an outsider, Titius Justus, who worshiped God. 8 Paul formed a gathering of believers there that included Crispus (the synagogue leader) and his whole household and many other Corinthians who heard Paul, believed, and were ceremonially washed through baptism. 9 One night Paul had a vision in which he heard the Lord’s voice.
The Lord: Do not be afraid, Paul. Speak! Don’t be silent! 10 I am with you, and no one will lay a finger on you to harm you. I have many in this city who are already My people.
11 After such turmoil in previous cities, these words encouraged Paul to extend his stay in Corinth, teaching the message of God among them for a year and six months.
In the time of Jesus, Jewish life is centered in the temple in Jerusalem. Priests are responsible for the temple’s activities—which include receiving religious pilgrims and their sacrifices (cattle, sheep, goats, and doves). Animal sacrifices may sound strange to a modern society, but in the ancient world, they are quite common. The slaughter of animals is a daily experience; it is part of any meal that includes meat. So this meal brings together the Jewish family from near and far, seeking to affirm their connections to the one true and living God. Their gift of animals is their contribution to the meal. (The priests, by the way, are authorized to use the meat for the sustenance of their families.)
The presentation of the blood and meat of these sacrifices is accompanied by a number of prescribed rituals, performed by priests wearing prescribed ornamental clothing, according to a prescribed schedule. As the story continues, these solemn rituals are interrupted in an unprecedented way.
1 1-3 For those who love God, several other people have already written accounts of what God has been bringing to completion among us, using the reports of the original eyewitnesses, those who were there from the start to witness the fulfillment of prophecy. Like those other servants who have recorded the messages, I present to you my carefully researched, orderly account of these new teachings. 4 I want you to know that you can fully rely on the things you have been taught about Jesus, God’s Anointed One.
3 Our story continues 15 years after Tiberius Caesar had begun his reign over the empire. Pilate was governor of Judea, Herod ruled Galilee, his brother Philip ruled Ituraea and Trachonitis, and Lysanias ruled Abilene.
More than any other Gospel writer, Luke wants to situate the story of Jesus in secular history. In particular, he gives details of the emperor, governor, and other client rulers. With a toxic mixture of cruelty and might, these authorities lord their power over the common people. Yet these high and mighty are—as Mary’s poem describes—destined to be brought down in the presence of a new kind of king and a new kind of kingdom. Jesus will exercise His authority in a radically different way—not through domination and violence, but through love, healing, compassion, and service.
John’s father Zacharias is a priest who serves in Jerusalem at the temple. Among their other duties, priests perform ritual cleansings necessary for Jewish worshipers who become ceremonially unclean—perhaps through contact with outsiders (non-Jewish people), perhaps through contact with blood or a dead body, perhaps through a physical illness. But when John appears on the scene, he hasn’t followed in his father’s footsteps. He’s not fulfilling the role of the priest, but rather of the prophet. He works far outside of Jerusalem, and he baptizes people in the Jordan River, not near the temple. It’s as if John is performing a symbolic drama: If you want to be in tune with God, the temple and its normal routines can’t help you anymore. Instead of being cleansed there, you should come out to this radical preacher and let him cleanse you in the river. And his message isn’t a polite, tame message. It’s fiery and intense! God isn’t interested in just routine religion. He wants changed lives!
2 In Jerusalem Annas and Caiaphas were high priests in the temple. And in those days, out in the wilderness, John (son of Zacharias) received a message from God.
3 John brought this divine message to all those who came to the Jordan River. He preached that people should be ritually cleansed through baptism as an expression of changed lives for the forgiveness of sins. 4 As Isaiah the prophet had said,
A solitary voice is calling:
“Go into the wilderness;
prepare the road for the Eternal One’s journey.
In the desert, repair and straighten
every mile of our True God’s highway.
5 Every low place will be lifted
and every high mountain,
every hill will be humbled;
The crooked road will be straightened out
and rough places ironed out smooth;
6 Then the radiant glory of the Eternal One will be revealed.
All flesh together will take it in.”[a]
7 In fulfillment of those words, crowds streamed out from the villages and towns to be baptized[b] by John at the Jordan.
John the Baptist: You bunch of venomous snakes! Who told you that you could escape God’s coming wrath? 8 Don’t just talk of turning to God; you’d better bear the authentic fruit of a changed life. Don’t take pride in your religious heritage, saying, “We have Abraham for our father!” Listen—God could turn these rocks into children of Abraham!
9 God wants you to bear fruit! If you don’t produce good fruit, then you’ll be chopped down like a fruitless tree and made into firewood. God’s ax is taking aim and ready to swing!
People: 10 What shall we do to perform works from changed lives?
John the Baptist: 11 The person who has two shirts must share with the person who has none. And the person with food must share with the one in need.
12 Some tax collectors were among those in the crowd seeking baptism.[c]
Tax Collectors: Teacher, what kind of fruit is God looking for from us?
John the Baptist: 13 Stop overcharging people. Only collect what you must turn over to the Romans.
Soldiers: 14 What about us? What should we do to show true change?
John the Baptist: Don’t extort money from people by throwing around your power or making false accusations, and be content with your pay.
The Voice Bible Copyright © 2012 Thomas Nelson, Inc. The Voice™ translation © 2012 Ecclesia Bible Society All rights reserved.