1855 Knollcrest Circle SE, Grand Rapids, MI 49546-4402 USAâš
On the campus of Calvin University and Calvin Theological Seminary
© 2024 91ÁÔÆæ
This series of worship services for Lent is built around a sampling of the Psalms.
Psalm 73, a Psalm of Asaph, is one of those psalms which speaks very candidly about the seeming inequities of life and expresses honest doubts and questions to God. Yet when the psalmist comes into the presence of God in his sanctuary (v.17), he finds a new orientation to life. He learns that only by trusting in God can he know that the Sovereign Lord is his refuge (v.28). This service, therefore, acknowledges the seeming inequities of life and the doubts that arise yet declares strength, hope and protection in God our Sovereign Lord.
We are grateful for the collaborative efforts of Professor Carl Bosma, Associate Professor of Old Testament at Calvin Theological Seminary, who is providing helpful information on each of the Psalms during this season. You will find the information he has provided at the end of the worship service.
* * * * *
WE GATHER IN WORSHIP
Prelude: "How Firm a Foundationâ [see
The Call to 91ÁÔÆæ: Psalm 24 [see
Anthem: "How Firm a Foundation," Rutter [see
*Our Declaration of Trust and God's Greeting:
Brothers and sisters in Jesus Christ, who do you trust?
Our help is in the name of the Lord who made heaven and earth.
Grace, mercy and peace to you
in the name of the Father, the Son, and the Holy Spirit.
Amen!
*Our Song of Trust: "Guide Me, O My Great Redeemer" PH 281:1-2, PsH: 543:1-2, RL 50:1-2, TH 598:1-2, TWC 634:1-2, UMH 127:1-2 [see
The Children's Moment
WE ARE RENEWED IN GRACE
The Call to Confession:
Because we trust in God's covenant faithfulness, we are free to make our confession to God and call for his compassion. Let us, therefore, confess our sins that we may be renewed in his grace.
The Prayer of Confession:
O Master, great and awesome God.
You never waver in your covenant commitment,
never give up on those who love you and do what you say.
Yet we have sinned in every way imaginable.
We've done evil things, rebelled, dodged
and taken detours around your clearly marked paths.
Compassion is our only hope,
the compassion of you, the Master, our God,
since in our rebellion we've forfeited our rights.
Master, you are our God,
for you delivered your people from the land of Egypt
in such a show of power that people are still talking about it!
We confess that we have sinned,
that we have lived bad lives.
Turn your ears our way, God, and listen.
Open your eyes and take a long look at us,
your people named after you.
We know that we don't deserve a hearing from you.
Our appeal is to your compassion.
This prayer is our last and only hope:
Master, listen to us!
Master, forgive us!
Through Christ, your Lamb, our Lord. Amen. (adapted from Daniel 9 in The Message)
The Assurance of Pardon
The Gospel of Christ speaks to us of the pardon we may have through the finished work of Jesus Christ. Please rise for the reading of the Gospel.
(The worshipers rise.)
The reading of John 14:6-14
This is the Gospel of Christ.
Thanks be to God.
On the basis of the Gospel of Christ, we may be assured that our sins are forgiven for the sake of Christ.
Passing the Peace
The Peace of Christ be with you all.
And also with you.
(The worshipers greet each other saying, "The peace of Christ be with you.â)
Our Grateful Affirmation:
I believe that every thing God reveals in his Word is true.
I also believe that true faith is not only a knowledge and conviction.
It is also a deep-rooted assurance,
created in me by the Holy Spirit through the gospel,
that, out of sheer grace earned for us by Christ,
not only others, but I too,
have had my sins forgiven,
have been made forever right with God,
and have been granted salvation. (from the Heidelberg Catechism, Q&A 21)
Song of Testimony: "When Peace Like a River" PsH 489:1, 3; TH 691:1, 3; TWC 519:1, 3; UMH 377:1, 3
God's Will for Grateful Living
GOD SPEAKS THROUGH HIS WORD
The Prayer for Illumination
A Reading of Psalm 73 [see
All: Surely God is good to Israel, to those who are pure in heart.
or All: Sung Refrain: âSurely It Is God Who Saves Meâ RL 122, SNC 74
Reader 1: But as for me, my feet had almost slipped; I had nearly lost my foothold. For I envied the arrogant when I saw the prosperity of the wicked. They have no struggles; their bodies are healthy and strong. They are free from the burdens common to man; they are not plagued by human ills. Therefore pride is their necklace; they clothe themselves with violence.
Reader 2: From their callous hearts comes iniquity; the evil conceits of their minds know no limits. They scoff, and speak with malice; in their arrogance they threaten oppression. Their mouths lay claim to heaven, and their tongues take possession of the earth. Therefore their people turn to them and drink up waters in abundance. They say, "How can God know? Does the Most High have knowledge?"
All: Surely God is good to Israel, to those who are pure in heart.
or All: Sung Refrain: âSurely It Is God Who Saves Meâ RL 122, SNC 74
Reader 1: This is what the wicked are likeâalways carefree, they increase in wealth. Surely in vain have I kept my heart pure; in vain have I washed my hands in innocence. All day long I have been plagued; I have been punished every morning. If I had said, "I will speak thus," I would have betrayed your children.
Reader 2: When I tried to understand all this, it was oppressive to me till I entered the sanctuary of God; then I understood their final destiny.
All: Surely God is good to Israel, to those who are pure in heart.
or All: Sung Refrain: âSurely It Is God Who Saves Meâ RL 122, SNC 74
Reader 1: Surely you place them on slippery ground; you cast them down to ruin. How suddenly are they destroyed, completely swept away by terrors! As a dream when one awakes, so when you arise, O Lord, you will despise them as fantasies.
Reader 2: When my heart was grieved and my spirit embittered, I was senseless and ignorant; I was a brute beast before you. Yet I am always with you; you hold me by my right hand. You guide me with your counsel, and afterward you will take me into glory.
Whom have I in heaven but you? And earth has nothing I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever. Those who are far from you will perish; you will destroy all who are unfaithful to you. But as for me, it is good to be near God. I have made the Sovereign Lord my refuge; I will tell of all your deeds.
The Word of the Lord.
Thanks be to God!
Sermon: Seeing Clearly in the Sanctuary
[Psalms for a Lenten Journey 5]
The Prayer of Application
WE DRAW NEAR TO GOD [see
*Responsorial on Psalm 25 SNC 199
The Prayers of the People
Song of Faith: "Lead Me, Guide Me" PsH 544, RN 176
The Offertory:
Our Offering of Music: "He Leadeth Me" [see
Our Offering of Gifts forâŠ..
WE LEAVE WITH GOD'S PEACE
*A Reading of Romans 8:28-39
The Word of the Lord
Thanks be to God
*Our Responsive Affirmation of Faith: [see
Fear not for I have redeemed you:
I have called you by name; you are mine.
When you pass through the waters, I will be with you;
and when you pass through the rivers, they will not sweep over you.
When you walk through the fire, you will not be burned;
the flames will not set you ablaze.
For I am the Lord, your God, the Holy one of Israel, your Savior. (Isaiah 43:1-5)
*The Benediction with Congregational Amen!
*Song of Faith: "A Mighty Fortress Is Our God", PH 259/260, PsH 469, RL 179, TH 92, TWC 43, UMH 110 [see
Postlude: "A Mighty Fortress Is Our God" [see
* You are invited to stand
* * * * *
Sermon Notes
Introduction to Psalm 73: âSeeing Clearly in the Sanctuaryâ
by Carl Bosma
Psalm 73 is a favorite for many Jewish and Christian believers because the words of this precious psalm ring true to their experience. In the midst of suffering believers often feel cheated and begin to question and doubt Godâs goodness. Under these circumstances, Psalm 73 helps believers to be honest with God. Moreover, it helps them transition from radical doubt to a robust reaffirmation of faith. As such, it has proved to be an enduring source of comfort amidst suffering. For example, my father recited the beautiful words of verses 24-25 of this psalm to my mother on August 27, 1945, just before she died.
I. CANONICAL PLACEMENT
Psalm 73 is the first psalm of Book III of the Psalter. As Psalms 1-2 introduces Book I of the Psalter, so Psalm 73 functions as the thematic introduction of Book III (Ps 73-89),
In addition to the important connections between Psalm 73 and Psalms 1 and 2, Psalm 73 also shares important themes with Psalm 34. The opening statement that God is good to Israel, for example, recalls Psalm 34:8. Moreover, Psalm 73:28 also repeats the important theme of Godâs nearness (Ps 34:18) and the key refuge metaphor (Ps 34:8, 22).
From a canonical perspective Walter Brueggemann
II. COMPOSITIONAL STRUCTURE
Scholars disagree concerning the compositional structure of Psalm 73.
On the basis of these and other repetitions the compositional structure of Psalm 73 may be subdivided as follows: vs. 1; vv. 2-3; vv. 4-12; vv. 13-14; vv. 15-16; 17-20; 21-22; 23-26; and 27-28. These subdivisions will be used in our exposition.
III. LITERARY GENRE
Because of the complexity of the compositional structure of Psalm 73, scholars have not reached a consensus regarding the classification of the literary genre of this psalm.
More recently, Craig C. Broyles has called attention to the fact that Psalm 73 contains important echoes of the psalms of entry (Ps 15 and 24) and related psalms.
IV. EXPOSITION
A. Opening Thematic Statement (vs. 1)
Psalm 73 begins with a unique affirmation of faith in verse 1 that functions as its basic premise, which is tested in verses 2-27 and marvelously reaffirmed in verse 28:
Surely God is good to Israel,
to those who are pure in heart.
The opening statement âGod is goodâ echoes Psalm 25:8 and 34:8 and the phrase âpure in heartâ recalls Psalm 24:4. The connection with Psalm 24:4 suggests that functionally verse 1 is not a proverbial statement,
B. Radical Doubt (vv. 2-14)
1. A Surprising Confession (vv. 2-3)
The brief asseveration of divine justice, however, is followed immediately by the poetâs candid confession that he almost abandoned the faith (vs. 2). The poet introduces his honest confession with the emphatic contrastive phrase âBut, as for me.â This phrase introduces the âyes, butâ factor. It suggests that the affirmation of faith in verse 1 posed a serious problem for the speaker. The admission that his feet almost slipped suggests that perhaps the law of God was not in his heart (Ps 37:30). That may also have been the reason that occasioned his doubt. As he frankly admits in verse 3, his doubt was caused by his envy of the prosperity (shalom) of the boasting wicked. Apparently he ignored the sound advice from Proverbs 23:17 (âDo not let your heart envy sinners but always continue in the fear of the Lordâ).
According to Isaiah 48:22, there is no peace for the wicked. However, the experience of the psalmist proved the opposite. But before he relates his personal experience (vv. 13-14), the poet first embarks on an extensive and vivid description of the actions and words of the wicked in verses 4-12.
2. A Seductive Alternative (vv. 4-12)
The speakerâs extensive description of the wicked in verses 4-12 suggests that he was âa careful observerâ and that he has been intensely occupied with the problem.
Although the text of verses 4, 7 and 10 is uncertain,
The negative moral evaluation and economic critique of verse 6 is intensified in the second part (vv. 7-11). According to verse 7, their hearts overflow with conceit. As a result, their speech is arrogant and they threaten oppression (vs. 8). In fact, in their boldness they lay claim to heaven and earth (vs. 9). Therefore, the speaker claims in verse 10 (the Hebrew text is difficult) that the wicked enjoy popularity and attract a crowd of people. What is worse, according to verse 11, the wicked are very cavalier about God. They do not deny Godâs existence. They simply assert that God Most High, the creator of heaven and earth (Gen 14:19), is totally oblivious to what happens on earth. For this reason they do not fear divine retribution.
In short, the wicked are totally self-reliant and autonomous people. They do not need God. They can take care of themselves. What troubled the psalmist is that their lifestyle works.
At least that seems to be the meaning of the emphatic summary conclusion of the lengthy description of the wicked in verse 12, which echoes verse 3 and, together with it, frames verses 4-11:
Look (hinneh) at the wickedâ
always at ease, they increase their wealth.
As Brueggemann rightly notes, this summary is not a condemnation of the wicked. According to Psalm 1:6b, the way of the wicked self-destructs. However, such is clearly not the case. Consequently, the way of the wicked looks like âa viable alternative way to liveâŠ.â
3. A Spirited Protest (vv. 13-14)
The reader of Psalm 73 may wonder why the detailed profile of the wicked in verses 4-12 was inserted between verses 3-4 and 13-14. The answer is that these verses serve as a rhetorical foil for the passionate protest that follows in verses 13-14. In light of the prosperity of the wicked, the poet concludes that his attempt to lead a moral life has been absolutely in vain:
Surely, in vain I have kept my heart pure
and washed my hands in innocence.
The fact that this vigorous protest is introduced by the same adverb âsurelyâ as verse 1 and the fact that the phrase âpure in heartâ is a repetition from the asseveration of divine justice in verse 1 suggest that verses 13-14 function as a counter claim to verse 1. In language that recalls Psalm 24:4 (âpure heartâ) and Psalm 26:6 (âwashed my hands in innocenceâ), the poet asserts that his protestation of innocence in the lament ritual was completely in vain. Why? Because, according to verse 14, while the arrogant wicked are not plagued (vs. 5), the speaker is plagued constantly. Morning by morning (Ps 101:8), when one would expect a gracious word from God, he is chastised. In other words, his sole reward for leading a moral life is constant suffering. So what good is it to be a believer?
C. A Significant Turning Point (vv. 15-16)
After this passionate protest the speaker switches audience and addresses God for the first time. This switch marks a major turning point in the poem. This turning point consists of two important observations.
First, according to verse 15, one important consideration that kept his feet from slipping from the faith was once and for all the generation of Godâs children. If he had publicly told of his envious musings, he would have betrayed a generation of Godâs children. It should be noted that the psalmistâs sobering moment begins, not in isolation, but as a member of a larger community to which he is accountable.
Second, the psalmistâs solidarity with the community did not solve his perplexing problem. On the contrary, in verse 16 he reports that when he tried to understand the problem concerning the prosperity of the wicked and the suffering of the righteous, when he tried to develop a theodicy, it became a burden (vs. 5) in his eyes. He became depressed. He just couldnât figure it out.
D. A Dramatic Revisioning (vv. 17-26)
Verse 17 marks a pivotal transition to a new understanding. The NIV and the NRSV translate this verse in the past tense and read it with the preceding verse. However, the Hebrew verbs of verse 17 are not in the past tense. On the contrary, the verb âenterâ in the temporal clause of verse 17a is a simple future (YQTL) and the main clause (vs. 17b) is a cohortative.
Only when I enter Godâs sanctuaries,
am I able to understand
On either translation, it is the entry into Godâs sanctuary that permits insight into the fate of the wicked. Consequently, the âsolutionâ of the psalmistâs heart-rending problem transcends human wisdom. It can only be understood from an eschatological perspective.
Surprisingly, the psalmist does not report how entry into the sanctuary would provide the necessary insight. The reference to the phrase âpure of heartâ and the act of washing oneâs hands in innocence in verse 13 suggests a connection between Psalm 73 and the psalms of temple entry.
1. Reorientation with Respect to the Wicked (vv. 18-20)
The first correction concerns the fate of the wicked in verses 18-20, which is introduced with the emphatic particle âsurely.â In somber language he describes at length what was already introduced in summary fashion in Psalm 1:6b.
2. Reorientation with Respect to Self (vv. 21-22)
The second correction in verses 21-22 concerns the poet himself. Verses 21-22 are a âflashbackâ on his traumatic experience reported in verses 2-16.
3. Reorientation with Respect to Godâs Presence (vv. 23-26)
The basis for the speakerâs short admission is the realization of Godâs presence, the third reorientation, which is introduced by ·É±đâaČÔŸ±. Because he was blinded by envy, he admits emphatically that he did not recognize that, in spite of his brutish behavior, he was always with God (vs. 23a), an admission that represents the flipside of Godâs promise to the patriarchs, âI will be with you always.â And, more importantly, in the temple he discovers that Godâs right hand has a tight grip on him (vs. 23b). He discovers that âfaith depends not on his fragile, often vulnerable grasp of God, but on Godâs grasp of himâŠ.â
The affirmation of verse 24a as it has been translated by the NIV has been of great comfort to believers in their suffering. But the NRSV translation of this clause shows that the clause could also mean that the psalmist is restored to his honor. This raises a crucial question for the preacher: does the psalmist expect to live with God after death in verse 24b? In light of verse 25 and Psalm 49:15 we are of the opinion that it does.
The psalmistâs realization of Godâs presence in verses 22-24 leads to âa reflective spin-offâ in verses 25-26,
Nowhere else in the Old Testament is the power of faith in God to master life so profoundly grasped in such purity and strength, nowhere so forcefully formulated, as in the âneverthelessâ, uttered by faith, by which the poet of Psalm 73 commits himself to God.
E. Reaffirmation of Faith (vv. 27-28)
The closing verses (vv. 27-28) summarize the psalmistâs spiritual journey and especially the new vision that he gained in verses 18-20 and verses 23-26 in terms of the spatial image of âfarâ and ânear.â This summary functions as the psalmistâs great reaffirmation of faith.
Verse 27 summarizes his new reorientation concerning the wicked. It begins with an emphatic causal statement (ki-hinneh) (vs. 26a): âbecause, look, those who are far away from you will perish.â
The concluding verse, verse 28, summarizes the new vision the speaker obtained in verses 23-25 and, what is more important, it serves as a clearer definition of what it means that God is good to the pure in heart (vs. 1). In the opening verse (vs. 1), the meaning of the predicate adjective âgoodâ is ambiguous. In light of the verses that follow, âgoodâ could be taken to refer to material goods (cf. Ps 103:5; 104:28). However, in verse 28a, which is introduced with the final emphatic phrase âbut, as for meâ (·É±đâaČÔŸ±), âgoodâ is defined, not in terms of property or prosperity, but Godâs presence: âBut, as for me, the nearness of God (is) good to me!â
This great discovery, in turn, leads the speaker to reaffirm his faith in God, âI have made Adonai, the LORD,
However, he not only declares that he has made the Lord his refuge. He also announces the reason for his reaffirmation of faith: âto tell of all of your worksâ (Ps 26:7). The repetition of the verb âto tellâ (sfr) from verse 15 in verse 28c shows that the psalmistâs speech has now changed dramatically from self-pity (vv. 13-14) to praise of Godâs handiwork (Gen 2:2).
V. SUGGESTIONS FOR PROCLAMATION
A sermon on Psalm 73 should also underscore the role that doubts and questioning plays in this psalm.
Psalm 73 moves from radical doubt to a robust reaffirmation of faith. To help listeners who are struggling with unsettling doubts in their faith, therefore, a sermon should lead the audience step by step through the poetâs train of thought.
An important step in this process is the recognition of the psalmistâs strident critique of the economic underpinnings of society in verses 4-11. For the psalmist worship and economics were not separated. On the contrary, the oppressive economic practices of the wicked were at the heart of his problem. The challenge for the liturgist and preacher is to incorporate a critical reassessment of our culture in a pastorally sensitive manner.
A key step in this process, of course, is to make the audience aware of the presence of Godâs hand in their lives. Moreover, it is important to remind them that the essence of faith âis not our grasp of God but Godâs sure grasp of usâ
A sermon on Psalm 73 should also highlight that there is something very unique about going to church that defies the limits of human wisdom. A sermon should underscore, to borrow from the title of Robert Davidson excellent commentary, âthe vitality of worship.â According to verse 16, human rationality could not explain the perplexing problem of why good things happen to bad people and why bad things happen to good people.
The centrality of the worship experience (cf. Ps 26:7-8) in dramatic transformation of the psalmistâs despairing doubt (vv. 13-14) into exuberant trust also underscores the need for careful liturgical planning. In view of the cross-references to Psalm 24 in Psalm 73, it is suggested that the entry psalm be used in the liturgy. Furthermore, to highlight the uniqueness of worship, the beatitude in Psalm 65:4 should also be used because it claims that true happiness consists of God bringing us to his courts where we may be satisfied with his goodness. This is important because, according to George Barna, people, even church people, are searching to be near to God, but frequently they are not finding it in the organized church.
Music Notes:
Glossary of Hymnal Abbreviations:
PH The Presbyterian Hymnal (Presbyterian Church USA; Westminster/John Knox Press)
PsH The Psalter Hymnal (Christian Reformed Church; Faith Alive Christian Resources)
RL Rejoice in the Lord (Reformed Church in America; W.B. Eerdmans Publishing Company)
RN Renew! (Hope Publishing Company)
SFL Songs for LiFE (children's songbook; Faith Alive Christian Resources)
SNC Sing! A New Creation (91ÁÔÆæ, Christian Reformed Church,
Reformed Church in America; Faith Alive Christian Resources)
TH Trinity Hymnal (Orthodox Presbyterian Church, Presbyterian Church in America; Great
Commission Publications)
TWC The 91ÁÔÆæing Church (Hope Publishing Company)
UMH The United Methodist Hymnal (United Methodist Publishing House)
WOV With One Voice (Augsburg Fortress)
The suggestions for prelude and opening anthem, all of which are based on the folk tune FOUNDATION can be found in the following resources:
FOUNDATION [âHow Firm a Foundationâ]
Organ:
Bish, Diane. The Diane Bish Organ Book, vol. 4. Fred Bock B-G0776 [1985] (M-D)
Cherwien, David. Interpretations, bk. 9. AMSI SP-106 [1992] (E-M)
Haan, Raymond H. Four Hymns of Rejoicing. Morningstar MSM-10-518 [1998] (E-M)
Held, Wilbur. Seven Settings of American Folk Hymns. Concordia 97-5829 [1984] (E)
Kosche, Kenneth. Easy Hymn Preludes for Organ, vol. 2. Concordia 97-7015 [2003] (E)
Linker, Janet. Variations on âHow Firm A Foundationâ. Concordia 97-6586 [1996] (M)
Murphree, Claude. Toccata on How Firm a Foundation. H. W. Grey GSTC 813 [1955] (M)
Piano:
David, Anne Marie. Here I Am, Lord. Augsburg ISBN 0-8006-7566-5 [2002] (M)
Medema, Ken. Sanctuary. Genevox 4181-16 [1989] (M)
Choral Anthem Resource:
Rutter, John. How Firm A Foundation. Hinshaw HMC-667 [1983] (SATB with organ; E-M)
An alternative harmonization for piano on the opening hymn can be found in:
CWM RHONDDA [âGuide Me, O My Great Redeemerâ]
Cherwien, David. Let It Rip! At the Piano. Augsburg 11-11045 [2000]
This setting could be adapted for use on the organ as well.
The suggestions for offertory are as follows:
AUGHTON/HE LEADETH ME [âHe Leadeth Meâ]
Organ:
Cherwien, David. Interpretations, bk. 9. AMSI SP-106 [1992] (E-M)
Goode, Jack. Seven Communion Meditations. Flammer HF-5084 [1976] (E-M)
Spong, Jon. Partita on âHe Leadeth Me.â Egan [1991] (E-M )
Handbells:
Dobrinski, Cynthia. He Leadeth Me. Agape 1461 [1991] (3-5 octaves, M)
Alternative harmonizations for the closing hymn can be found in:
EINâ FESTE BURG [âA Mighty Fortress Is Our Godâ]
Alternative Harmonization for Organ:
Busarow, Donald. Thirty More Accompaniments for Hymns in Canon.
Augsburg 11-10163 [1992]
Eggert, John. Creative Hymn Accompaniments for Organ, vol. 2. CPH97-6851 [2000]
Ferguson, John. Hymn Harmonizations for Organ, bk. 2. Ludwig O-07 [1983]
Wood, Dale. New Settings of Twenty Well-Known Hymn Tunes. Augsburg
11-9292 [1968]
Alternative Harmonization for Piano:
Organ, Anne Krentz. Let It Rip! At the Piano. Augsburg 11-11045 [2000]
Suggestions for postlude, based on the closing hymn, can be found in these resources:
EINâ FESTE BURG [âA Mighty Fortress Is Our Godâ]
Organ:
Bach, Johann Christoph. Music for a Celebration, set 4. Morningstar
MSM-10-579 [2005] (E-M)
Bender, Jan. Festival Preludes on Six Chorales. Concordia 97-4608 [1963] (M)
Bish, Diane. The Diane Bish Organ Book, vol. 1. Fred Bock B-G0548 [1980] (E-M)
Cherwien, David. Interpretations, bk. 1. AMSI OR1 [1980] (E-M)
Held, Wilbur. Hymn Preludes for the Autumn Festivals. Concordia 97-5360 [1976] (E-M)
Helman, Michael. Five for Autumn. Augsburg Fortress ISBN 0-8006-7671-8 [2004] (E-M)
Hobby, Robert A. For All the Saints. Augsburg ISBN 0-8006-7537-1 [2002] (E-M)
Johnson, David N. A Mighty Fortress Is Our God. Augsburg 11-822 [1965] (M-D)
Krapf, Gerhard. Sing and Rejoice, vol. 2. SMP KK235 [1982] (E-M, adaptable to piano)
Manz, Paul. God of Grace. Morningstar MSM-10-599 [2004] (M)
Marpurg, Friedrich Wilhelm. Music for a Celebration, set 4. Morningstar
MSM-10-579 [2005] (E-M)
Marpurg, Friedrich Wilhelm. Twenty-one Chorale Preludes. Augsburg 11-9506 [1967] (E-M)
Peeters, Flor. 30 Chorale Preludes, set 2. Peters 6024 [1950] (M)
The Church Organistâs Golden Treasury (ed. Pfarreicher and Davison)
vol. 1. Ditson [1949] (E-M)
Walcha, H. Chorale Preludes, bk. 1. Peters 4850 (M)
Piano:
Gerig, Reginald. Piano Preludes on Hymns and Chorales. Hope 251 [1959] (M)
Wilhelmi, Teresa. HymnsâŠLight Jazz Style. Word 301 0136 315 [1997] (M)
Handbells:
Tucker, Margaret. Variations on "A Mighty Fortress". Morningstar MSM-30-800
[1987] (3-5 octaves, M-D)
Wagner, Douglas E. A Mighty Fortress Is Our God. Agape 1256 [1986] (3-4 octaves, E-M)
1. We encourage the use of Psalm 24 as the Call to 91ÁÔÆæ. Its message is a companion to Psalm 73, and its nature as an Entrance Psalm calls us into the Lord's presence. You may desire to have a leader read it or to read it responsively. It may be used in whole or in part.
2. Again, the Children's Moment is placed early in the service. On this Sunday, we encourage you to share some thoughts with them about "trust." Later in the service, Psalm 73 will speak about the need for trust when circumstances seem unfair. These thoughts can be planted in the hearts of children by helping them to understand that they often must trust parents, teachers, and others even though they don't understand everything.
3. The reading of Psalm 73 can be very effective if read this way by two readers and the congregation. A worship leader will need to introduce it by explaining that the affirmations that will be read in unison (bold faced) are the statements of a firm faith. The two readers will want to read the passages in a way that will portray the pain and anguish of the psalmist who is crying out with these complaints and questions. Perhaps coaching and a rehearsal would be helpful. The one who introduces it will need to help the congregation know when to begin since their voices are heard first.
4. The section of the service "We Draw Near to God" should be very pastoral in tone. Imagine troubled hearts with unanswered questions drawing close to God/Jesus so they can touch his robe and gain a greater sense of peace. The songs, readings, and prayers for this part of worship should communicate warmth and welcome.
5. The closing time of worship should be led with strength and confidence. From the words of Romans 8 through Isaiah 43 and the Benediction to singing "A Mighty Fortress," let the service be filled with the strength and courage that comes from Godâs peace.
6. The responsive reading from Isaiah 43 can be done in any of a variety of ways: the leader and congregation, two halves of the congregation, two readers, etc. Whoever reads should do so with firmness and confidence. It might be helpful for a reader or worship leader to introduce it with "Let us profess Godâs promises to us."
