For me a five-star book is something that either I want to read again or something that is so profound it makes an immediate impact. There are lots of ways that books can be compelling: a unique idea, an interesting set of characters, a complex plot, an artistic use of the English language and more. Reading is also a subjective experience, so what appeals to me as a reader may be very different for you. I read a lot for both pleasure and work, but these short reviews are a way for me to show my appreciation for the work and the craft of the author of the reviewed work.
The Bear and the Nightingale feels like a story told around an oven in a home snowed in for the winter, a story of magical creatures and grown ups who cannot see the magic of the world any longer. Vasya, the main protagonist, is both mischievous and kind and has a strong enough will to resist the machinations of her stepmother and father. There are many of the classic elements you find in fairy tales, for example a wicked stepmother, but I enjoyed the interweaving of distinctive Russian elements to the story: from the Russian orthodox painting of an iconostasis by Father Kostantin to the domovoy, rusalka, leshy, and other elements of eastern European folk stories. Although Morozko and his brother Medved, who the conflict of the story rotates around, have the classic good verses evil polarity, Morozko is not simply good and Medved is more animalistic hunger than evil. It is a story of family, of faith both in the sense of religion and in the sense of magic, and for the main character it is the beginning of a coming-of-age story for a woman who will determine her own course in a world where women do not write their own stories.
I read the entire Winternight trilogy several years ago, and I was deeply impressed with Katherine Arden’s debut novels. Returning to this novel was like returning to a home I never knew. The characters are great, but I think it was the way she narrated the atmosphere of the story that invited me in to dwell in this magical world for a time. This is a work of historical fantasy, so the magical events are caught up in the history of the Russian people and I really appreciated the way she allowed me to live a snapshot of an imaginary life in a magic infused slice of this world defined by winter. I look forward to continuing through the remainder of this series with Vasya, Morozko, and the rest.
Grigory Mekheev, Exodus (2000) artist shared work under Creative Commons Attribution-Share Alike 3.0
Psalm 106
1Praise the LORD! O give thanks to the LORD, for he is good; for his steadfast love endures forever. 2Who can utter the mighty doings of the LORD, or declare all his praise? 3Happy are those who observe justice, who do righteousness at all times. 4Remember me, O LORD, when you show favor to your people; help me when you deliver them; 5that I may see the prosperity of your chosen ones, that I may rejoice in the gladness of your nation, that I may glory in your heritage. 6Both we and our ancestors have sinned; we have committed iniquity, have done wickedly. 7Our ancestors, when they were in Egypt, did not consider your wonderful works; they did not remember the abundance of your steadfast love, but rebelled against the Most High at the Red Sea. 8Yet he saved them for his name’s sake, so that he might make known his mighty power. 9He rebuked the Red Sea, and it became dry; he led them through the deep as through a desert. 10So he saved them from the hand of the foe, and delivered them from the hand of the enemy. 11The waters covered their adversaries; not one of them was left. 12Then they believed his words; they sang his praise. 13But they soon forgot his works; they did not wait for his counsel. 14But they had a wanton craving in the wilderness, and put God to the test in the desert; 15he gave them what they asked, but sent a wasting disease among them. 16They were jealous of Moses in the camp, and of Aaron, the holy one of the LORD. 17The earth opened and swallowed up Dathan, and covered the faction of Abiram. 18Fire also broke out in their company; the flame burned up the wicked. 19They made a calf at Horeb and worshiped a cast image. 20They exchanged the glory of God for the image of an ox that eats grass. 21They forgot God, their Savior, who had done great things in Egypt, 22wondrous works in the land of Ham, and awesome deeds by the Red Sea. 23Therefore he said he would destroy them — had not Moses, his chosen one, stood in the breach before him, to turn away his wrath from destroying them. 24Then they despised the pleasant land, having no faith in his promise. 25They grumbled in their tents, and did not obey the voice of the LORD.
26Therefore he raised his hand and swore to them that he would make them fall in the wilderness, 27and would disperse their descendants among the nations, scattering them over the lands. 28Then they attached themselves to the Baal of Peor, and ate sacrifices offered to the dead; 29they provoked the LORD to anger with their deeds, and a plague broke out among them. 30Then Phinehas stood up and interceded, and the plague was stopped. 31And that has been reckoned to him as righteousness from generation to generation forever. 32They angered the LORD at the waters of Meribah, and it went ill with Moses on their account; 33for they made his spirit bitter, and he spoke words that were rash. 34They did not destroy the peoples, as the LORD commanded them, 35but they mingled with the nations and learned to do as they did. 36They served their idols, which became a snare to them. 37They sacrificed their sons and their daughters to the demons; 38they poured out innocent blood, the blood of their sons and daughters, whom they sacrificed to the idols of Canaan; and the land was polluted with blood. 39Thus they became unclean by their acts, and prostituted themselves in their doings. 40Then the anger of the LORD was kindled against his people, and he abhorred his heritage; 41he gave them into the hand of the nations, so that those who hated them ruled over them. 42Their enemies oppressed them, and they were brought into subjection under their power. 43Many times he delivered them, but they were rebellious in their purposes, and were brought low through their iniquity. 44Nevertheless he regarded their distress when he heard their cry. 45For their sake he remembered his covenant, and showed compassion according to the abundance of his steadfast love. 46He caused them to be pitied by all who held them captive. 47Save us, O LORD our God, and gather us from among the nations, that we may give thanks to your holy name and glory in your praise. 48Blessed be the LORD, the God of Israel, from everlasting to everlasting. And let all the people say, “Amen.” Praise the LORD!
Psalms 105 and 106 form two complementary but very different lenses to examine the history of God and God’s people. Like the yin and yang in Chinese philosophy represents two opposite but connected forces, these two psalms are connected by an understanding of God’s steadfast love operating throughout the story of Israel, but where Psalm 105 is a psalm which accentuates the positive aspect of the relationship Psalm 106 eliminates the positive aspects of the relationship from the side of Israel. (Nancy deClaisse-Walford, 2014, p. 796) God has remained faithful despite Israel’s history of unfaithfulness. Psalm 106 reminds us that any telling of the story of God’s people is a story of a people who are disobedient and unworthy of the steadfast love they have received, and the psalmist cries out to God not because they are worthy but because the LORD is a God nature is to be a God who is merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness. (Exodus 34:6)
The confession of Psalm 106 emphasizes the unworthiness of God’s people of receiving the gracious actions of God on their behalf. It echoes the sentiment of Isaiah standing before God stating, “Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the LORD of hosts.” (Isaiah 6:5) For the psalmist, the LORD is good, and God’s steadfast love endures forever but in contrast none of the people of God can utter the mighty works of God without the realization that they are a people of unclean lips and actions. Yet, this psalmist joins himself to the people in need of rescue and God’s unmerited provision and protection. Happy/blessed[1] are those who observe justice is “an ironic beatitude”[2] (Nancy deClaisse-Walford, 2014, p. 801) since the remainder of the psalm will demonstrate how the people have failed to observe justice and maintain righteousness throughout their journey with God. The psalmist longs to enjoy the prosperity of God’s chosen ones, the gladness of the people of God, and the glory of God’s heritage but they also know that they and their ancestors have fallen short of their calling as the people of God. Instead of living in justice they have lived in iniquity, instead of righteousness they have produced wickedness. The psalmist’s words of confession place them before God needing forgiveness and redemption. Unworthy of grace but longing for it. This is an act of remembering what has been forgotten that they may learn from the mistakes of their ancestors and live into their calling under the covenant.
Even in Egypt, surrounded by the fearful power of God’s signs and wonders to bring this enslaved people out of their bondage to Pharoah, the people take God’s actions on their behalf for granted. Once they arrive at the Red Sea, they fail to trust in the God who delivered them from Egypt and again God acts for their deliverance, but early in this telling God is acting for the sake of God’s name. These mighty acts in Egypt and at the Red Sea bring a momentary faithfulness and trust in the LORD, but quickly the people resort to grumbling against both God and God’s emissaries. The psalm narrates in quick succession the rebellions of Israel articulated in Numbers 11-17 and the creation of the Golden Calf in Exodus 32. All of Israel’s rebellions are tied to their forgetfulness of the mighty works God had done on their behalf to bring them out of Egypt and to sustain them in the wilderness. Moses stands in the breach for the people and intercedes with God on their behalf, calling God back to God’s self-articulated identity in Exodus 34:6-7 and God continues to bring them to the promised land.
On arriving in the promised land, the people continue to forget what their God has done to bring them out of Egypt and through the wilderness and ‘they despised the pleasant land’ which leads to the generation falling in the wilderness prior to the entry into the promised land. They intermarry with women of Moab and begin to adopt the practices of the Moabites, including the worship of Baal of Peor (Numbers 25) when Aaron’s son Phineas zealously fights against the idolatrous actions of the people and turns aside God’s wrath. Even Moses is made bitter and claims to bring forth the waters at Meribah instead of continuing to point to God’s action of provision (Numbers 20).
Even when the people occupy the promised land under Joshua, they fail to carry out the LORD’s instructions for their claiming of the land. They do not drive the people out and they eventually intermarry with the residents of the land and adopt their practices. This brief retelling of the people’s history of unfaithfulness only alludes to the cyclical nature of disobedience and rescue articulated in Judges when it indicates that ‘Many times he delivered them.’ Throughout this narrative poem the people’s unrighteousness has been contrasted with God’s continuing actions of faithfulness to come to the people’s deliverance in their time of disaster and need.
The final verses of the poem indicate a time where they are in exile among the nations, and yet even in this exile away from the land God has caused them to be pitied by their captors. They long for a time when God acts to gather them from among the nations and bring them home, not because they have earned God’s favor but due to God’s gracious and forgiving nature. The final verse closes both this psalm and book four of the psalter. Psalms 105 and 106 belong together as two narrations of the history of God and God’s people and it is worth noting that while the psalm in 1 Chronicles 16 appointed by David begins with Psalm 105: 1-11 it ends with Psalm 106:35-36. These two narratives which close book four demonstrate that praise and the confession are two halves of the songs and stories of the people of God. God is a gracious God of steadfast love and faithfulness and yet the people and their ancestors have sinned and fallen short of their calling as the people of God.
The scriptures that both Christians and our Jewish ancestors have inherited are a deeply varied collection of works that attempt to make sense of the encounter between the people of God, the world around them, and the God who has called them. The reality that our scriptures include a narration of Israel’s story that does not attempt to hide their history of unfaithfulness is exceptional because many ancient histories[3] attempt to hide the stories that paints a nation in an unflattering light. Confession is a part of the life of the people of Go and I believe that in a world that attempts to conceal or deny any foolishness, wickedness, or unfaithfulness it is essential for people of faith to begin with the reality that we have fallen short of God’s vision for our lives. We have failed to fear, love, and trust God above all things and that has led us not to love our neighbors as ourselves. Yet, the God of the scriptures is a God who is merciful and gracious who often responds not as we deserve but out of the abundance of God’s steadfast love and faithfulness.
[1] The Hebrew ‘asre is typically an indication of wisdom literature contrasting the way of the good/just/righteous/wise with the bad/unjust/evil/foolish. Is often translated ‘happy’ in the Old Testament. In Greek it is translated as markarios which is rendered ‘blessed’ in the New Testament (see for example the Sermon on the Mount).
[2] Rolf A. Jacobson captures this term insightfully since ‘beatitude’ comes from ‘blessed’ which is what ‘asre points to.
[3] This is not exclusive to ancient retellings of history as the ongoing debate about how to teach history in my own country shows. History can easily fall into propaganda and all true historical narratives have both heroic and tragic elements. Yet, history is often closely tied to identity and in an age of bespoke realities, to use a phrase I learned from studying social media, we often shape our historical remembrances to fit our preferred view of our group. We, like the ancient Israelites, also stand in need of narratives of confession.
Grigory Mekheev, Exodus (2000) artist shared work under Creative Commons Attribution-Share Alike 3.0
Psalm 105
1O give thanks to the LORD, call on his name, make known his deeds among the peoples. 2Sing to him, sing praises to him; tell of all his wonderful works. 3Glory in his holy name; let the hearts of those who seek the LORD rejoice. 4Seek the LORD and his strength; seek his presence continually. 5Remember the wonderful works he has done, his miracles, and the judgments he has uttered, 6O offspring of his servant Abraham, children of Jacob, his chosen ones. 7He is the LORD our God; his judgments are in all the earth. 8He is mindful of his covenant forever, of the word that he commanded, for a thousand generations, 9the covenant that he made with Abraham, his sworn promise to Isaac, 10which he confirmed to Jacob as a statute, to Israel as an everlasting covenant, 11saying, “To you I will give the land of Canaan as your portion for an inheritance.” 12When they were few in number, of little account, and strangers in it, 13wandering from nation to nation, from one kingdom to another people, 14he allowed no one to oppress them; he rebuked kings on their account, 15saying, “Do not touch my anointed ones; do my prophets no harm.” 16When he summoned famine against the land, and broke every staff of bread, 17he had sent a man ahead of them, Joseph, who was sold as a slave. 18His feet were hurt with fetters, his neck was put in a collar of iron; 19until what he had said came to pass, the word of the LORD kept testing him. 20The king sent and released him; the ruler of the peoples set him free. 21He made him lord of his house, and ruler of all his possessions, 22to instruct his officials at his pleasure, and to teach his elders wisdom. 23Then Israel came to Egypt; Jacob lived as an alien in the land of Ham. 24And the LORD made his people very fruitful, and made them stronger than their foes, 25whose hearts he then turned to hate his people, to deal craftily with his servants. 26He sent his servant Moses, and Aaron whom he had chosen. 27They performed his signs among them, and miracles in the land of Ham. 28He sent darkness, and made the land dark; they rebelled against his words. 29He turned their waters into blood, and caused their fish to die. 30Their land swarmed with frogs, even in the chambers of their kings. 31He spoke, and there came swarms of flies, and gnats throughout their country. 32He gave them hail for rain, and lightning that flashed through their land. 33He struck their vines and fig trees, and shattered the trees of their country. 34He spoke, and the locusts came, and young locusts without number; 35they devoured all the vegetation in their land, and ate up the fruit of their ground. 36He struck down all the firstborn in their land, the first issue of all their strength. 37Then he brought Israel out with silver and gold, and there was no one among their tribes who stumbled. 38Egypt was glad when they departed, for dread of them had fallen upon it. 39He spread a cloud for a covering, and fire to give light by night. 40They asked, and he brought quails, and gave them food from heaven in abundance. 41He opened the rock, and water gushed out; it flowed through the desert like a river. 42For he remembered his holy promise, and Abraham, his servant. 43So he brought his people out with joy, his chosen ones with singing. 44He gave them the lands of the nations, and they took possession of the wealth of the peoples, 45that they might keep his statutes and observe his laws. Praise the LORD!
Although there is no superscript to introduce Psalm 105, verses 1-15 of this psalm appear in the mouth of King David in 1 Chronicles 16: 8-22 combined with several other psalms. This quote of this psalm at the arrival of the ark of the covenant in the tent David set up for it in Jerusalem is one possible background for the composition of this psalm narrating God’s gracious actions on behalf of the covenant people. Within book four of the psalter this psalm pairs with Psalm 106 which closes book four as well as Psalm 103 and 104 which preceded it. Psalm 103 gives thanks to the LORD because God is good (hesed), Psalm 104 gives thanks to the God who is great in relation to the creation, and now Psalm 105 celebrates the covenant faithfulness of God to God’s people in a narration of their history. Psalm 105 and Psalm 106 form complementary narrations of the history of God’s faithfulness. Throughout Psalm 105 there is no mention of the faithless moments in Israel’s history with the LORD the God of Israel, nor is there any moment of reflection upon God’s reaction to those moments of faithlessness. Unlike the other historical psalms[1] that is not the purpose of this psalm. Psalm 106 will contrast the faithfulness of God with the faithlessness of the people.
Once again, the people are summoned to give thanks and praise the LORD for the things that God has done and to remember the works, miracles, and judgments. The covenant throughout this Psalm appears to be the covenant with Abraham in relation to God giving the people the land of Canaan. Even though the second half of the psalm will deal with God’s mighty works in the Exodus narrative the Sinai covenant is never mentioned. Instead the focal point of the promise is the covenant with Abraham confirmed with Jacob (aka Israel) and the statute here and everlasting covenant is one sided. God promises protection and the land as an inheritance for this family set aside by God.
The people in the time of Abraham, Isaac, and Jacob wander this land as strangers (Hebrew gerim) who are reliant upon the LORD for protection. Abraham would claim before the Hittites that he was a “stranger and alien residing among them”[2] and this reality of the patriarchs and the people in Egypt being ‘strangers’ forms the ethical reaction to ‘strangers’ in Deuteronomy: “You shall also love the stranger, for you were strangers in the land of Egypt.”[3] Yet here the focus of the narrative is not upon the ethical responsibility of the people, but the gracious protection of God. God does not allow the settled nations to touch his anointed people or to harm the prophets.[4]
The backstory of the psalm continues through the narrative of Genesis, arriving to the story of Joseph who is sent ahead by God to Egypt to provide bread for the people in a time of famine. Even here, although Joseph is sold as a slave, the mention of the role of the brothers of Joseph in his sojourn in Egypt is obscured. Instead, it is the LORD who tests him through these ordeals. Joseph becomes a heroic figure who endures slavery and imprisonment only to rise to become the lord of the house of Pharoah. Yet, even at the end of this brief retelling of the Joseph story Jacob/Israel is an alien in the land of Ham.[5]
At the midpoint of the psalm the narrative shifts from the stories of Genesis to the stories of Exodus. Exodus remembers the duration of the sojourn of the people in Egypt as four hundred thirty years[6] and during this time they had not only been protected by God but prospered, emerging as a people great in number and feared by their Egyptian overlords. Moses and Aaron are sent to be God’s voice to the people and to Pharoah. The number and order of the plagues are different from the narration of Exodus 7-12 and Psalm 78:44-51. It is possible that this is a separate tradition recounting the Exodus narrative, but I believe it is also likely that the constraints of the poetic form of this psalm are responsible for the truncated nature of this retelling.
Yet, the truncated nature of the retelling of the signs and miracles performed in Egypt are extravagant compared to the narration of the journey from Egypt to the promised land. As mentioned above, the giving of the covenant at Sinai as well as the disobedience of the people is omitted. The forty years of wandering in the wilderness is reduced to eight verses or one stanza of the psalm and as throughout the psalm the focus is on God’s presence, protection, and provision for the people. God provided protection by the cloud and the fire, provided mana from heaven, quails for the camp, and water from the rock, and brought them to the long-promised land of the covenant.
Songs can play a crucial role in helping people to remember their story, and this Psalm helps to remind the people where they come from. Throughout this psalm they are sustained by protection and provision of the LORD through works, miracles, and judgments which demonstrate the faithfulness of the LORD to the people. Any narration of a story makes choices about what to include and what to exclude based upon the intent of the story, or in this case poem or song. The focus upon God’s continual faithfulness and provision may choose to exclude the faithless moments of the people, and yet this psalm stands within a collection of psalms and narratives which reinforce, strengthen, and complete its narration. Yet, the focal imagery of the past three psalms of God being a God of goodness and steadfast love, God being a God of greatness in relation to the creation, and finally God being a God of steadfast love and greatness towards the covenant people mutually reinforce each other.
[4] Presumably for the purpose of the Psalm the patriarchs are the prophets.
[5] The tradition of Egypt coming from Noah’s son Ham is traced back to Genesis 10:6 where Cush (Ethiopia), Egypt, Put, and Canaan trace their lineage to this survivor of the ark in the Hebrew telling of their history.
Five Star Book Review
Sign of the Rose 