Revised Common Lectionary (Semicontinuous)
Book Five
Book Five (Psalms 107–150) succinctly presents many of the major themes of the previous psalms. It tracks along Israel’s history as God’s nation, from the united monarchy, through the exile, to the restoration. Psalm 107 is a song of thanksgiving composed by those who survived exile and made their way home. As in Isaiah, the return from exile is described as a new exodus. Three Davidic psalms toward the beginning of Book Five represent the monarchy and recall Israel’s golden age. The Songs for the Journey to Worship (Psalm 120–134) are composed for use by God’s people as they traveled from their homes up to Zion to worship God at the temple. Representing their time in exile are songs of lament, heartbreaking testimonies to individuals’ pain when they are crushed by their enemies and separated from God’s blessings. Finally, Book Five concludes the collection by offering praise and thanks to God, for the story of Israel does not end with its exile and separation; rather, it ends in restoration and hope. Those who edited and compiled the Book of Psalms were relieved to be back in the land of Abraham, Isaac, and Jacob—rebuilding their temple and reestablishing their connection with God.
Psalm 107
1 Erupt with thanks to the Eternal, for He is good
and His loyal love lasts forever.
2 Let all those redeemed by the Eternal—
those rescued from times of deep trouble—join in giving thanks.
3 He has gathered them across the earth,
from east and west,
from [north and south].[a]
4 Some drifted around in the desert
and found no place where they could live.
5 Their bellies growled with hunger; their mouths were dry with thirst;
their souls grew weak and weary.
6 In their distress, they called out to the Eternal,
and He saved them from their misery.
7 He showed them the best path; then He led them down the right road
until they arrived at an inhabited town.
33 God transforms wild, flowing rivers into dry, lonely deserts,
lively springs of water into thirsty ground.
34 He turns lush gardens into lifeless wastelands,
all because of the wickedness of those who reside there.
35 Yet He transforms a dry, lonely desert into pools of living water,
parched ground into lively springs.
36 And He allows those who are hungry to live there
so that they might build a livable city.
37 There they sow fields and plant vineyards
and gather up an abundant harvest.
15 Since the rear wall of her house was actually part of the great city wall, she helped the men escape by simply lowering a rope for them from her window. 16 Before they climbed down, she advised them to go into the mountains.
Rahab: That way you won’t be where the soldiers expect you to be. If you’ll hide there for three days, the pursuers should have returned here by then and you can go back safely.
Spies: 17 We will keep the oath we have sworn to you, but 18 only if you will follow these instructions: Gather all of your family here in this house, and tie this scarlet cord in the window where you let us down. 19 If anyone goes out of the house and into the streets, then we can’t be responsible for what happens to them. They will be killed, and their blood will be on their hands, not on ours. We will be responsible if anything should happen to anyone you gather in here. 20 But remember—all of this depends on you keeping your word. If you tell anyone our business, you will free us from our oath.
Rahab: 21 Agreed.
The men climbed down and escaped into the night, and she tied the scarlet cord in the window.
The story of Rahab reminds us that throughout the history of Israel, unexpected people have stepped to the foreground to be used by God. Rahab is a woman in a male-centered world; and she is a prostitute, the kind of person we typically vilify. But if she doesn’t rescue these men—and help them escape with the information they have gained—this first campaign in the land of Canaan will fail, and the larger outcome may be complicated—or worse. Her reward is life for herself and those she loves, which tells us that even in a war story like this one, God can be merciful.
22 The spies climbed into the mountains, just as Rahab had advised them, and they stayed for three days. During that time Jericho’s soldiers combed the countryside and watched the road heading east looking for them. Finally they went back to the city. 23 So the two spies came down from their hiding place, crossed over the Jordan, and returned to Joshua (son of Nun), where they told him what had happened.
Spies: 24 There is no doubt that the Eternal One has delivered all the land and its citizens into our hands. Everyone there is scared to death about our coming.
13 Woe to you, you teachers of the law and Pharisees. There is such a gulf between what you say and what you do. You will stand before a crowd and lock the door of the kingdom of heaven right in front of everyone; you won’t enter the Kingdom yourselves, and you prevent others from doing so.
[14 Woe to you, you teachers of the law and Pharisees. What you say is not what you do. You steal the homes from under the widows while you pretend to pray for them. You will suffer great condemnation for this.][a]
15 Woe to you Pharisees, woe to you who teach the law, hypocrites! You traverse hills and mountains and seas to make one convert, and then when he does convert, you make him much more a son of hell than you are.
16 Woe to you who are blind but deign to lead others. You say, “Swearing by the temple means nothing, but he who swears by the gold in the temple is bound by his oath.” 17 Are you fools? You must be blind! For which is greater: the gold or the temple that makes the gold sacred? 18 You also say, “Swearing by the altar means nothing, but he who swears by the sacrifice on the altar is bound by his oath.” 19 You must be blind! Which is greater: the sacrifice or the altar that makes it sacred? 20 So anyone who swears by the altar swears by it and by the sacrifices and gifts laid upon it. 21 And anyone who swears by the temple swears by it and by the God who sanctifies it. 22 And when you swear by heaven, you are swearing by God’s throne and by Him who sits upon it.
23 So woe to you, teachers of the law and Pharisees. You hypocrites! You tithe from your luxuries and your spices, giving away a tenth of your mint, your dill, and your cumin. But you have ignored the essentials of the law: justice, mercy, faithfulness. It is practice of the latter that makes sense of the former. 24 You hypocritical, blind leaders. You spoon a fly from your soup and swallow a camel.
25 Woe to you, teachers of the law and Pharisees, you hypocrites! You remove fine layers of film and dust from the outside of a cup or bowl, but you leave the inside full of greed and covetousness and self-indulgence. 26 You blind Pharisee—can’t you see that if you clean the inside of the cup, the outside will be clean too?
27 Woe to you, teachers of the law and Pharisees, you hypocrites! You are like a grave that has been whitewashed. You look beautiful on the outside, but on the inside you are full of moldering bones and decaying rot. 28 You appear, at first blush, to be righteous, selfless, and pure; but on the inside you are polluted, sunk in hypocrisy and confusion and lawlessness.
The Voice Bible Copyright © 2012 Thomas Nelson, Inc. The Voice™ translation © 2012 Ecclesia Bible Society All rights reserved.