Anatomy of a Fool PDF

Anatomy of a Fool To the choir director of David. 1. The fool says in his heart, There is no God. They are corrupt. They perform abhorrent practices.· There is none that does good. 2. Yahweh looked over from the heavens upon the sons of men, to see if there were any to understand, that seek God. 3....

Anatomy of a Fool To the choir director of David. 1. The fool says in his heart, There is no God. They are corrupt. They perform abhorrent practices.· There is none that does good. 2. Yahweh looked over from the heavens upon the sons of men, to see if there were any to understand, that seek God. 3. They all have turned aside. They are alike contaminated. There is none which does good, truly, not one. 4. Have the workers of iniquity no knowledge, who devour my people as they eat bread, and do not call upon Yahweh? 5. There they tremble in fear, for God is with the generation of the righteous. 6. You would discredit the deliberation of the humble, because the Lord is his refuge. 7. Who will give deliverance of Israel out of Zion? When Yahweh returns his people from captivity, Jacob shall rejoice, and Israel shall be glad. PSALM -============ -1Jt1=:=::.-::.-.r,..::::======------- 30 14 ANATOMY OF A FOOL 31 Proper diagnosis is normally a necessary step toward remedy. Having seen evidence of man's disorder and located the difficulty in the general area of his defection from God, we need to identify the problem more specifically. Otherwise, we may mistake the symptom for the cause, the analgesic for the cure. FOLLY OF DISBELIEF The fool asserts th.at there is no God (vs. 1). No exception is made to the rule. Nabal (fool) suggests being withered, lacking vitality. It does not imply a general deficiency of knowledge or of mental acumen, but a lack of comprehension and realization of life's meaning. Man is to be understood in relation to God. The relationship implies moral rectirude on man's part, as one Rabbinic commentary suggests: "But where do we find [warnings against] the opinions of the heretics, and the hankering after immorality and idolatry? It has been taught: 'After your own heart.' This refers to heresy, and so it says: 'The fool hath said in his heart, there is no God.' "1 Man's defection is at once from God and the good life. How well have our contemporaries fathomed the dual aspect of man's default? Erich Fromm distinguishes between authoritarian religion, as belief that a man is controlled by a power outside himself, and humanistic religion, as faith in the expression of man's own potential. z The result is a false dichotomy, where man must choose between God and the good life. He cannot develop his own potential without breaking away from divine shackles. Paul Tillich's view is at this point more amenable to the text of the psalm. He continually uses the terms heteronomy, autonomy, and theonomy. "Heteronomy" refers to the imposition of law upon man from outside, "autonomy" to the rule of self, and 1 2 Berakoth, 12b. Tbe Babylonian Talmud. Erich Fromm, Psychoanalysis and Religion, pp. 34-64. 32 PSYCHOLOGY IN THE PSALMS "theonomy" to the existence of a superior law rooted in God and in harmony with man's true nature. A wrong normally presupposes a right relationship to existing conditions. An analogy, while less than exact, may help clarify the point. The child is scolded for tracking in mud on his mother's clean floor. But it is all right for him to track mud around as he scampers around the yard. What is the difference? The situation, the purpose, and the persons involved make the difference. This is not to say that the rule of wiping one's feet is arbitrary; the mother knows that cleanliness in the living quarters is a most desirable goal. A failure to uphold her rule would be harmful and wrong, not simply or primarily in connection with the floor, but out of concern for the welfare of the youngster.. In similar fashion, theonomy expresses the idea that life has a moral purposefulness. God does not shift the rules of existence to accommodate an individual's preference. His rigorous and relentless justice firms up man's moral integrity and health. A CLINICAL DECAGON The poet-analyst proceeds to describe man's dilemma from ten vantage points. He piles up observations as if to establish beyond any shadow of doubt the true and critical nature of the difficulty. First observation: the fool is corrupt (vs. 1). The term shachath is used in Jeremiah 13:7 of the decomposition of a buried waistcloth, and in Leviticus 22: 25 of a blemished offering. Serviceability is the key thought. The psalmist sees man as thoroughly useless to the Creator. Second observation: he perfonns abhorrent practices (vs. 1). The Hebrew word taab implies an intense, even painful physical repulsion. The Latin roots of "abhor" ( ab-from; horrere-sti.ffen with horror), suggest the depth of the aversion. The idea is particularly appropriate where the offender is seen to violate the prescribed reverence and worship of God. Antiochus Epiphanes' sacrifice of the swine on the temple altar, and the required Jewish panicipation in the orgy associated with the worship of Bacchus are good examples. The psalmist reckons that man's offense amounts to profanation and open impiety. ANATOMY OF A FOOL 33 Third observation: he does no good (vss. 1, 3). The richness of the Hebrew word tab can be seen in the associated ideas of piety, gladness, benevolence, and pleasure (Psa. 37: 27; Gen. 1: 4). It expresses the wholesome state, one which the viewer describes as thoroughly lacking in man. Fourth observation: he does not understand (vs. 2). The psalmist uses a word (sakal) which means to see life in true perspective. It is to live righteously-consistent with the will of God; artfullysensitive to the needs of others; and enthusiastically-expressive of the fulfilled life. The psalmist sees man as falling utterly shon of the ideal. Fifth observation: he does not seek God (vs. 2). The word "seek" ( darash) was used of inquiring at an oracle, as for guidance in a military enterprise. Unfortunately, the pagan oracles tended to be very ambiguous. When King Croesus attempted to discover the success of his proposed venture against Cyrus, the oracle reported that a great kingdom would fall as a result of his campaign. Croesus failed to ask which empire, and so committed his armies and his empire to defeat. The psalmist assumes no such ambiguity with Yahweh, but notes that man seeks no counsel whatever. Sixth observation: he turns aside (vs. 3). To turn aside (sur) implies not merely a wrong turn, but the turning of one's back (Jer. 2:21). This amounts to apostasy and degeneracy of life. Man's back is turned, and his steps lead him away from high ground. Seventh observation: he is contaminated (vs. 3). Of all the descriptions, this one is most accessible to the senses. The word for contaminated ( alab) calls to mind the sou.ring of milk or the putrid odor of rotten meat. It is as if the writer wished to describe the decomposition of man before his eyes, and the nauseous stench that fills the air. Eighth observation: he works vanity (vs. 4). "Vanity" ( owen) suggests emptiness, falsehood, and wickedness. Man has turned life upside down. He lives in a topsy-turvy and illusory world of his own creation. Ninth observation: he devours God's people (vs. 4). The circumstances which gave rise to the indictment are not known. The 34 PSYCHOLOGY IN THE PSALMS context seems to suggest military conflict, and perhaps the abandonment and relish with which evil men slaughter and spoil. The inhumanity of man for man, and more particularly of evil men for those who enjoy a covenant with Yahweh, draws a gasp of disbelief from the psalmist. Tenth observation: he does not call on Yahweh (vs. 4). What is implied by this judgment is not certain. It may suggest an appeal for help, a summons, or the praise of God. The last of these alternatives is especially tempting; thanklessness is the first step away from God (Rom. 1:21). Man turns his heart in thanklessness, before his back in apathy, or his hand to hostility. No encouraging word of praise is heard upon the fool's lips. The psalmist has gone to considerable length to describe the extent of man's depravity. The fool has perverted life's meaning: he has distintegrated the moral nature of his being, directed evil toward others, and turned against the Sustainer of life. DIAGNOSIS "In Adam all die" (I Cor. 15:22a). Man has fallen from the state which provided him with life and health. The psalmist's clinical observation reflects the extent of his lapse. Complex Personal Evil Human depravity expresses itself in an imaginative variety. It is sometimes gross, more often subtle, but always complex. There is, however, a common denominator. It is this factor for which we search in turning to the Genesis account. Adam was placed in an orchard which bore plentifully and with yariety (Gen. 2:9). Cultivation of the trees was to be his task, and the produce used to sustain his life (Gen. 2: 15-16). The fruit of one tree was prohibited, that of the tree of knowledge of good and evil (Gen. 2: 17). "The antonyms 'good and evil' mean 'everything' here. (See also Genesis 24: 50, Zephaniah 1: 12 and Proverbs 15: 3). The same expression in inverted order occurs in Egyptian, where 'evil-good' means 'everything'." 3 The accent is on "good and evil" instead of "knowledge." 'Cyrus H. Gordon, The World of the Old Testament, p. 36. ANATOMY OF A FOOL 35 It is man's effon to alter all of life around himself, rather than a depreciation of knowledge, that constitutes his problem.4 As a creature whose principle of existence lies in Another, he has tried to set up his life on its own, and to exist for himself. Man's defection involves not only alienation-the rending of fellowship-but degradation-the breaking of moral law. Adam rationalized his course of action ( Gen. 3: 6), but found it to result in alienation from God (Gen. 3:23), and perversion of His holy will for man (Gen. 3:3, 17-19). Adam had violated theonomous law. John Milton captures hwnan presumption in these words of Adam who is wondering whether or not to eat the forbidden fruit with Eve:... inducement strong To us, as likely tasting to attain Proportional ascent, which cannot be But to be Gods, or Angel Demi-gods. Nor can I think that God, Creator wise, Though threatening, will in earnest so destroy Us his prime Creatures, dignifi'd so high...5 So man thought that God's law was arbitrarily conceived, or could be readily bent to accommodate his perversion. God is more, but certainly not less, than the moral ground of man's being. Man's sin may be variously viewed and described, but its derivation is always the same: theonomous law has been defied. Compound Social Evil Scripture tells of an angel with flaming sword guarding the entrance to Eden. Within is the tree of life; without are Adam and his progeny. Paul quotes Psalm 14 at length in this connection (Rom. 3:10-12). No man has access-all have sinned. Both "Jews and Greeks are all under sin" (Rom. 3: 9), and "all have sinned and fall shon of the glory of God" (Rom. 3:23). Paul did not use 4 F or alternative interpretations of the meaning of "good and evil" see Marcus Dodds, Genesis, p. 11, and F. S. C. Northrup, Man, Nature, and God, p. 44. John Milton, Paradise Lost, IX, 934-940. 36 PSYCHOLOGY IN THE PSALMS the psalm as a prpof text as such, but as an indication of the fact for which he argues. His thesis is developed in connection with the obligation to preach to both Jew and Greek (Rom. 1: 16). It is grounded in the natural revelation of God (Rom. 1:20), and is reflected in the rebellion of the pagan (Rom. 1:21-32) and Jew (Rom. 2: lf). Sin has reigned since Adam (Rom. 5: 14). Paul stresses the universality of the fault; David stresses the thoroughness of man's depravity. The effects of human solidarity can hardly be exaggerated. The individual is one of and with mankind. The results of personal choice reenter as control, not only in the individual life, but as social heritage. So pervasive is the effect, that modern psychology and sociology are patently deterministic in outlook, allowing little or no place for human freedom. The belief that time will somehow eradicate sin is hopelessly nai:ve. Defection and rebellion are only intensified by a process of devolution (Rom. 1: 21-32). The process of human corruption is accelerated by the adversary, Satan. This antithetical spirit is called the god of this world (II Cor. 4:4), and an angel of light who sends forth his servants as apostles of truth (II Cor. 11: 13-15). His subtle contrivance stops short of no device, employing even those persons and institutions overtly dedicated to God's service. Man is enticed and coerced in his rebellion against theonomous law. Anxiety The result of human defection is anxiety (cf. Gen. 3:8), suggesting a mental torment caused by a state of uncertainty. While fear implies a rather well-defined object, "anxiety, on the other hand, is a vague, pervasive experience. It enshrouds its victims, moves along with them, makes escape virtually impossible."6 Soren Kierkegaard seems to say that anxiety is the precondition to sin-the realization of free choice. While this is in a sense true, I prefer to think of anxiety as the result of sin, coming from the abuse of freedom. The dread of which we speak should not be confused with concern over an impending danger which is 6R.obert Woodworth, Contemporary Scboolr of Psychology, p. 320. ANATOMY OF A FOOL 37 normal anxiety, or with an unrealistic foreboding-abnormal anxiety. This dread is rather part of the nature of fallen life itself -existential anxiety. Death is the harsh reminder of man's arrogant presumption ( Gen 3: 3). God has the last word. Tillich defines anxiety as "the self-awareness of the :finite self as.finite."7 In keeping with our :findings, it seems preferable to alter the definition to read: "the self-awareness of the :finite self as fallen." It is not simply human restriction, but alienation and degradation which trouble man. He has responsibility without rectitude. Introspection suggests his anxiety, and his social relationships confirm it. It is no doubt significant that Freud observed anxiety to precede repression: "To our astonishment, the result was the reverse of what we had expected. It is not repression that creates anxiety: it is there :first and creates repression."8 In other words, anxiety does not come as the result of man's using a psychological defense mechanism, but rather anxiety is a pre-condition for them. Anxiety is a state of being rather than a condition to which the individual responds. For its significance we must defer to inference and/ or revelation. Kierkegaard stressed the anticipatory factor of decision, and Tillich the realization of :finiteness. The more inclusive and accurate description seems to be that anxiety is the charac.teristic experience of responsible but fallen man. GOD NOT ABSENTED Although man is alienated from God, Yahweh has not absented himself ( vs. 2). Deo absente is the condition of hell, but not of this life. The world and affairs of man continue to be sustained by common grace-God's favor extended to all mankind. God sits in silence, surveying the scene of man's abhorrent practice, and listening to man's self-incriminations. His person is unaltered in holiness, and His righteous purpose for man is unchanged. What does alienated man understand of God's presence? God is said to be known to man, so that he is without excuse (Rom. 'Paul Tillich, Systematic Theology, I, p. 192. 'Sigmund Freud, New Introductory Lectures on Psychoanalysis, p. 120. 38 PSYCHOLOGY IN TIIE PSALMS 1:19-20). This fact has led to seemingly endless speculation. Axe there formal argwnents which can demonstrate God's existence? The very use of such arguments seems rather to point to a difficulty in perception. Probably, alienated man's awareness of God is more fundamental and inclusive than the theistic arguments might imply. As Borden P. Bowne has said: "Thesim is not explicit in anything, but implicit in everything." God is the numinous, the other in man's experience. Man explains the numinous in various ways, but he can never really escape the awaren~_ of God's pres~nce.. Man banishes God from his consciousness ( vs. 1). He is remarkably equipped with defense mechanisms to accomplish God>s demise. He represses-excluding his experiences with God from conscious awareness; he projects-attributing to other people and/ or situations the problems resulting from his alienation from God; he introjects-borrowing the esteem of others for himself; and he rationalizes-creating good reasons for his bad actions. One can speculate on the effects such defense mechanisms have on the personality of alienated man. Psychologist James Murray believes that it is not without serious personal disorder: "A priori, the thwarting of a mind in its desire for God, even though that thwarting, as so often happens with other instincts, be half or wholly conscious, must produce serious consequences."9 The psalmist's elaboration of man's symptomatic ills may be an indication of the price man pays for disregarding God ( vss. 1-4). The poet affirms God's presence (vs. 2), and the fact that it is manifest in hwnan events (vs. 5). His train of thought is abruptly broken by the word "there," as if some incident were meant to demonstrate God's involvement. The parallel passage in Psalm 5 3 adds: "For God has scattered the bones of him that encamps against you. You have put (them) to shame, because God has despised them." A deliverance of God's people from the enemy is clearly implied. Pharaoh's harsh oppression of Israel was tolerated for a period, but then plagues fell upon the land and· the Egyptian army was overturned in the sea. Sennacherib's army appeared_invincible in its conquests, but it was hwnbled in God's 'James Murray, An Introduction to Chrirtitm Psycho.Therapy, p. 90. ANATOMY OF A FOOL 39 time. There is no simple correlation between evil act and recompense ( vs. 2), but righteousness is vindicated in due season (vs. 5). Viewed by man, judgment breaks suddenly, but God's moral purpose with man is never altered or relaxed. Alienated man is reminded of God's presence not only by event but by person (vs. 6). The humble ( anah) may be those subdued by the oppressor, but more likely they are those who humble themselves before God. They put their trust in Yahweh, who is their confidence and refuge. The fool's effort to discredit them by ridicule and impiety fails. Their witness is more persistent and less capable of being ignored than the judgment which is periodically openly displaced in the fall of an Epiphanes or a Hitler. The changing fortunes of life, far from stilling the voice of the humble, cause faith to ring with clarion assurance. The fool will not recognize God, but he cannot escape Him. Through historical events, by the witness of the redeemed, the Almighty awakens man to the reality which he tries desperately to repress-that God is present. The Hound of Heaven allows man no hiding place. Man's anxiety results then, not merely from his finiteness but from the fact that he is a frustrated fugitive. At this point the psalm drops the consideration of man in futile flight in order to contrast it with the abiding confidence of Yahweh's people (vs. 7). In verse 7 we have most likely an idiomatic reference to captivity, a response for the suffering faithful of all generations. Deliverance from an enemy is but a temporary respite for God's folk, but His grace sustains them through all eventualities. In either case, what is testing for the humble is testimony to the fool. CONCLUSION Man is thoroughly corrupted, the ideal defaced. The fundamental nature of his defection is hinted at by the extent of his depravity. His violation of theonomous law has resulted in alienation from God and moral degradation. Man looked for liberty but found bondage; he searched for life but experienced death. In flight from God, man only succeeds in losing himself and experiences a state of profound uncertainty which gives rise to anxiety. His sins are symptomatic of his fallen situation. 40 PSYCHOLOGY IN THE PSALMS Reform, the rejection of past sins, and catharsis, alleviation of anxiety, fail to get at the root problem. The psalm leaves us considering the fool-compounding his estrangement by thought and deed; the faithful-periodically encouraged by an event but always sustained by grace; and God-refusing to leave man to his self-destruction.