In the ‘bookends’ at beginning and end of this long psalm, the psalmist calls for the great kingdoms of the earth, their flags proudly flying in the national capitals of the world, to recognise the divine supremacy of ‘the rider in the heavens, the ancient heavens’ and invites us to lift songs of thanks and praise. Between these bookends of praise for divine power and ubiquity comes a recitation of providence and caring for people over the centuries:
Father of orphans and protector of widows is God in a holy habitation. God gives the desolate a home to live in, and leads out the prisoners to prosperity. (vv. 5 and 6)
Such verses are followed by others emphasising care for the needy, homeless and destitute. (v.10) As Jesus, that quintessential observer of human nature observed, regrettably the poor are always with us. (Mark 14:7) So how does a government, or political or religious group that aspires to govern, honour that call and at the same time deny the homeless, refugee and persecuted; withdraw education and basic rights of freedom to women and girls; or weaken the social safety-net and leave these things to market forces? As discussed in Psalm 2, 119 and others, the aim is to recognise and rule by ethical standards outlined in ‘theWord’. An outcome is suggested in the final verse:
Ascribe power to God … who gives power to the people. (vv. 34-5)
An easy option is a cantor singing the verses to a tone, answered by a people’s refrain:
Sing to God O kingdoms of the earth, sing to God who rides the ancient skies above. (vv 32-33)
The tune is a simple ascending and descending major scale that may be sung as a round against a simple repetitive harmonic pattern. The congregation sings two parts, part 2 starting at bar 2, while children can repeat just the first phrase in a simpler and more easily learned part.
As usual, there are good alternatives in the other sources, such as PFAS 68B, which is repeated from Everett’s TEP with a tone added for chanted verses.