About Face PDF Psalm 32

About Face A psalm of David, Maskil. 1. Blessed is he whose transgression is forgiven, whose error is covered. 2. Blessed is the man to whom Yahweh reckons no perverseness, and in whose spirit there is no deception. 3. When I kept silence, my body wasted away, through my groaning all through the day...

About Face A psalm of David, Maskil. 1. Blessed is he whose transgression is forgiven, whose error is covered. 2. Blessed is the man to whom Yahweh reckons no perverseness, and in whose spirit there is no deception. 3. When I kept silence, my body wasted away, through my groaning all through the day. 4. Because day and night Your hand was heavy upon me; my mois~ure was evaporated by the summer. St:lah. 5. I made known my errors to You, and did not hide my perverseness. I said that I would confess my transgressions unto Yahweh, and You forgave the perversity of my error. Selah. 6. For this shall all the godly pray unto You at a time when You can be found. In the flood of great waters, they shall not reach him. 7. You are a hiding place to me, You preserve me from trouble, You encompass me with deliverance. Selah. 8. I will instruct you and enlighten you in the way you should go, I will counsel you with My eye upon you. 9. Do not be like a horse or mule, without understanding, held with bit and bridle in order that they do not come near you. 10. Numerous are the sorrows of the wicked, hut he who trusts in Yahweh, mercy shall surround him. 11. Be glad in Yahweh, rejoice you righteous, and cry for joy all you who are upright in heart. PSALM 32 - Wk M 42 M ABOUT FACE 43 God intended man to be a person, with all the fulfillment implied by that term. H owev~r, selfhood is contingent upon rectitude, involving a right relationship with his Creator and. his fellow man, and these conditions of his being have been violated. He is homo alienatus--alienated man. There is still in him the capacity for knowing God, but communion is lacking. He senses responsibility, but' no longer perceives its nature or realizes its function. Anxiety plagues the f rustration of his ego ideal. God has not vacated His creation. He is present, revealing Himself in providential acts and through the faith of His people. His revelation has a redemptive purpose (John 3:17). He wants to bring man to Himself-Yahweh--and in so doing to himself-authentic man. There are seemingly an endless number of home remedies for man's restoration. Their success is limited and for this reason deceptive. The psalmist empties the medicine cabinet in favor of God's prescription. He describes the ~asis, suggests the means, and extends the offer of restoration. GROUND OF RESTORATION The most striking thing about the text is that God takes the initiative in restoring man, rather than encouraging man to do something by himself ( vs. 2). In other words, restoration is the result of grace ( unmerited favor) rather than works which is merit by deed. The opening verses elaborate this theme. The three terms depicting God's initiative correspond to those suggesting man's hopeless plight. 1. God forgives (nasa) man (vs. 1). The parallel term is transgression (pesha), a violation of divine commandment. It implies passing over a prescribed boundary or participating in the forbidden thing. The term for forgiveness means to lift away, as if to relieye one of his iniquity. 2. God covers (kasah) man's sin (vs. 1). The corresponding word is error ( chataah), the failure to realize the natural aim or pur- 44 PSYCHOLOGY IN THE PSALMS pose of life. It is missing the mark. Kasah is employed of God's covering the deep with the waters (Psa. 104:6), and the heavens with clouds (Psa. 147:8). It was commonly used in connection with the sacrifices, when man's defilement was covered by the application of blood. 3. God reckons ( chashab) no sin to man ( vs. 2). Perversity ( avon) suggests turning aside from the proper course, taking a crooked way. The extent as well as the nature of man's offense is implied, as illustrated in the later phrase, "the perversity (iniquity) of my error" (vs. 5). God does not hold man's sin against him; the offense is canceled. This passage on man's plight and God's provision finds its way into Paul's discussion of the divine program for reclamation (Rom. 4:7-8). The immediate subject is justification ( dikaiosis), a forensic or legal concept. The man justified is declared in harmony with the law's demands. Negatively, pardon of the offender is involved: "There is therefore now no condemnation of those who are in Christ Jesus" (Rom. 8: l ). Positively, there is access to God (Rom. 5: 1-2), adoption-birth (Rom. 8: 15-16), and life eternal (Rom. 5:21; 6:22; 8:29-30). Before proceeding further, we should point out that grace does not imply an indiscriminate bestowal of God's favor. The psalmist describes the man accepted by God as one whose spirit is purged of insincerity (vs. 2). There is no justification of the sinner without judgment of the sin. Justification means not only forgiveness of the death penalty, but a new life in Christ (Rom. 5: 18; 6:4, 6, 23 ). The believer is freed from the dominion of sin (Rom. 5:20; 6:7), and empowered to live unto God (Rom. 5:5, 15-17; 6:2, 4-11). Grace does not lay aside the consideration of moral law, but makes it possible to keep that law. Paul adds that a continuing obedience is necessary to experience the victory of God in daily life (Rom. 6: 12-20). Why is grace necessary to man's restoration? The question is not easy to answer. The clue seems to be in the nature of theonomous law, as it reflects the nature of God and as it bears on man's character. The language of relationship may assist in understanding the issue: "True forgiveness is only possible when the wronged person experiences the hun or wound to his live senti- ABOUT FACE 45 ment, overcomes the inevitable sense of alienation created between him and the wrong-doer, and identifies himself with the wrong-doer as though the sin were his own. " 1 We believe that while God may be personal in some distinctive sense, He is not radically other than that which we mean by personality. In our own experience we have learned that openness to another means that we feel the pain of wrong done to us. There is no true forgiveness without hurt, but hurt does not necessarily end in forgiveness. The sense of injury is the opportunity for forgivenessif the subject overcomes the sense of alienation and identifies himself with the other in his sin. This is grace. This is what God has done in the face of man's defection. Man cannot forgive himself. It is not his prerogative to do so. He cannot have fellowship with God until and unless God stands with him. The good news is that God has identified with man, taking his sin as if it were His own (II Cor. 5: 21). Theonomous law calls our attention not only to God, but to the moral nature of man. Carroll Wise's clinical insight is helpful at this point. He distinguishes disease-a physical ailment-from illness-a negative response of the person to his condition or situation. Illness, then, is a process involving feelings and attitudes. By this definition, diphtheria is a disease and alcoholism is an illness. Reproach or appeal is an ineffective means of restoring the ill. Rather, we must first "discover the conditions out of which the illness arose. Next, we have to find ways to reverse these conditions and their effect on the body or mind or on our total being. Then we have to discover ways of continuing to live so that the conditions creating illness are not repeated. " 2 God's grace works in a similar fashion. Law demands that man function appropriately, but grace makes it possible for him to do so. In this way, and only in this way, is man to be renewed. Man cannot cure himself. A ganglion of perverse feelings and attitudes incapacitates him. Grace frees him to consider the conditions from which his difficulty arose, and the means to reverse the situation and sustain new-found health. John McKenzie, Guilt, Its Meaning and Significance, p. 160. Carroll Wise, Mental Health and the Bible, p. 4. 1 2 46 PSYCHOLOGY IN THE PSALMS CONTEXT FOR RESTORATION The psalm now takes a distinctively autobiographical rum (vs. 3). The poet tells of the inner torment which preceded forgiven~. His guilt is expressed in vivid metaphor, in order to stress the intensity of the experience and the folly of resisting God. Guilt The author tells us that his body ached with anguish, and groans escaped his lips ( vs. 3) like those of a suffering animal. There was no articulation, only torment given breath. But for all the pain, he would not confess his sin. Guilt must be distinguished from feeling guilty. Scripture encourages a realistic appraisal of guilt. As an example, Christ customarily pricked the self-righteous religious leaders (Matt. 23: 1333), and consoled the ostracized (Luke 19: 1-10). He made a point of correcting improper guilt feelings (Luke 15: 11-3 2). There are times when guilt is the appropriate feeling. If one commits murder without pangs of conscience, something is wrong. In fact, man's ability to anticipate the feeling of guilt is a preventative against an evil course of action. Guilt feelings sent by God are specific, based on man's transgr~on. True guilt is consciously focused on the offense, rather than festering in a nebulous fashion in the subconscious. It locates guilt feelings in sin instead of creating reasons to satisfy guilt feelings. Man's sin lies not only in specific infractions of the law but in the narure of defection itself. Christ's response to the news of the Galileans who perished at Pilate's hand is an excellent commentary (Luke 13: 1-3). The people had supposed this to be a special visitation of God's wrath in judgment on sin, but Christ answered: "No, but except you repent, you shall all likewise perish." He reinforced the point by referring to a similar disaster resulting from the fall of Siloam's tower (Luke 13:4-5). All men are guilty of breaking theonomous law. But these infractions which vary from person to person and with an individual from time to time, fade into relative insignificance compared to man's rejection of himself before God. Al30UT FACE 47 We may safely say that all men experience guilt feelings. They stem in part from such early childhood experiences as toilet training, correction for handling an erotic area of the body, or weaning from breast-feeding. They are multiplied by the family and societal mores with which the youth must cope, and even an adult is only in a relative fashion able to handle guilt feelings constructively. The feelings are painful, potentially destructive, and not to be induced indiscriminately. The Scripture's stress on guilt is realistic, related both to specific transgressions of and existential defection from God's law. Guilt promoted by God has a purpose. Immanuel Kant provocatively observed: "Fear of God is not rooted in his Holiness and goodness, but in His unerring justice."11 It is the realization that divine judgment is perfect justice which intensifies guilt (Gal. 6:7-8); and so the psalmist felt God's hand pressed down heavily and without respite (vs. 4). His bones ached from the pressure, and his vitality was dissipated like moisture from the body under a scorching sun. To use a colloquial expressjon, God "leaned on him." The fear of God is the beginning of wisdom (Psa. 111: 10; Prov. 9: 10). For years I thought that Christians were hedging by making a distinction between fear and reverence. Then it occurred to me that fear as it is generally understood causes man to flee, while reverence is intended to draw man (Psa. 115: 11). Guilt is not intended to induce despair but to provide hope. Guilt is preparation, an introduction to grace. It is the internal stress which reminds man of his need. Guilt is to be welcomed, for while "it can no doubt be 'a fearful thing to fall into the hands of the living God' (Heb. 10: 31),... it is a worse thing to fall out of them." 4 The psalmist was in an enviable position compared to the calloused and arrogant devourer of God's people (Psa. 14:4, 5). There is no merit to guilt per se, but only in its insistence that human ills be treated. Whoever revels in guilt is sick; whoever 'Immanuel Kant, Lectures on Ethics, p. 97. J. R. P. Sclater, The Interpreter's Bible, IV, p. 170. 48 PSYCHOLOGY IN THE PSALMS ignores guilt is stupid; whoever learns from guilt is wise. When guilt has led man to God, it has fulfilled its divine mission. Grace The psalmist determines to conceal his sin no longer, but confesses it openly before God (vs. 5). This amounts to life's turning, an about-face or conversion ( strep ho). Unlike proselytism, implying an external adherence, conversion suggests a basic life reorientation. One repents of the previous course of action and optimistically undertakes the new. Repentance is sorrow for one's past action, coupled with the sincere desire to forsake that pattern of behavior. The man who turns to God, turns from sin It is the Almighty's intent to save man from rather than in sjn Remorse over sin is not enough. Rejection of sin, feeble though man's resolve may be, is the necessary element which distinguishes a Peter from a Judas. Confidence in the new life is generally expressed by the words trust" ( batach-to lean upon; chasah-to take refuge in; peithoto be persuaded of) and "faith" ( pistis-to remain steadfast). It is a personal commitment, the total response of man to the gracious invitation of God. Faith may be singled out as an especially suggestive term, one rich with meaning. Its most obvious intent is to express reliance. E. H. Hoffman captures the idea in the words of a gospel song: What have I to dread, what have I to fear, Leaning on the everlasting arms? I have peace complete with my Lord so near, Leaning on the everlasting arms. The idea of reliance must nonetheless be qualified. Faith is childlike, that is trustful, but not childish, that is uncritical ( see Rom. 12:2). It is the response of the entire person in whatever stage of developing maturity. The child's faith is not adequate for the adult (I Cor. 13: 11) but is not less relevant for the child. The failure to realize this truth is illustrated in the life of the famed writer Eugene O'Neill. As a man he rejected the experience of a ABOUT FACE 49 young student of the catechism, but was unable to replace it with a faith appropriate to the man of letters. Faith is never simply passive. Hebrews 11 describes those prodigious in faith by their exploits. We must weigh works of faith, however, in terms of the subject's health, opportunity, and calling. An equitable appraisal must go beyond mere appearance (John 7: 24). A woman I know was terrified at anything that might momentarily eclipse the security of her home. At one point she claimed a spiritual victory by sitting on her porch while the door was ajar. She was a tormented and emotionally crippled person, but one with great faith. The accomplishment of faith is also conditioned by opportunity. A troubled youth approached me with a problem at the close of one worship service. He indicated that he had the qualifications to excel as a preacher, but his lack of education disqualified him from being considered by the church officials. The confidence was not lacking, but the occasion to demonstrate it was absent. Likely, the better indication of faith would have been his willingness to undertake a prescribed course of preparation. On the other hand, the preaching ministry might not have been God's purpose for the young man. I suspect that it was not. Christian fruitfulness is not limited to, or necessarily best illustrated by, the church vocation field. Faith knows no such boundaries. Incidentally, Christ promised astounding results from infinitesimal faith ( Matt. 17: 20). C. S. Lewis puts the same idea in a more restrained W estem manner of speaking: "The smallest good act today is the capture of a strategic point from which, a f cw months later, you may be able to go on to victories you never dreamed of." 5 The believer faithfully struggles for high ground, a point of advantage from which a further assault can be launched. We may now give more direct consideration to the experience of conversion. The whole man is the subject of conversion, although its effects may be realized primarily and/ or more immediately in one area or another. As an indication of the diversity, Owen Brandon analyzes conversion as dominantly intellectual, emotional, or moral (volitional): 'C. S. Lewis, Mere Christianity, p. 102. 50 PSYCHOLOGY IN THE PSALMS acceptance of a new idea, or a new understanding of an old idea: in this case the conversion is characterized by a process of mental enlightenment and of spiritual understanding; or 2. Emotional-the birth of a new and dominating affection; the subject feels constraint by the love of God, and responds in love to God: in this case the conversion is characterized by a reorganization of the emotional life around this new center; or 3. moral-the confession of failure: a reorientation of the will in respect of its dominant aim for life.6 1. Intellectual-the Man is converted to God. The functional principles by which this is achieved have been described as repentance and faith or trust. The instrumental means by which man is converted is Christ's redemptive work. He is the sole mediator (I Tim. 2:5), the effective priest and perfect offering (Heb. 9: 13-14), and the very nature of God (Phil. 2: 6). "A Christian conversion always and of necessity has the message of Christ as its psychic conditio sine qua non. m To believe in Christ is to have faith in the Christ of history. The truth of the incarnation is that God entered into space-time in the person of Christ. The Christ of faith cannot be separated from the Christ of history. Belief is not simply historic in nature but confessional. It places confidence not only in an historical person, but in one who was incarnate Deity (Phil. 2:7-8). It is assured that the bold claims of Christ are supported by His incomparable character, His unique insight, His mighty acts, and His triumph over death. "Supposing He was the Son of God, is basic Christianity merely an acquiescence in this truth? No. Once persuaded of the deity of Christ's person, we must examine the nature of His work."8 Simply put, Christ has reconciled man to God in His life and death. His work is vicarious-acting on our behalf; and it is efficacious-having the power to produce the intended effect. 9 Owen Brandon. The Battle for the Soul, p. 34. Svene Norborg, Varieties of Christian Experience, p. 189. 'John R. W. Stott, Basic Christianit)', p. 8. 1 ABOUT FACE 51 Reconciliation is achieved by God but must be appropriated by man. Theism postulates a personal God, and implies the ability of God to reveal Himself to man. Christianity professes that God has done so in the person of Christ. Theism connotes a God who is concerned for the welfare of man. Christianity affirms that God has demonstrated that concern by bearing man's sin at Calvary, reconciling man to Himself. Faith, then, is faith in the act of God in history, and is consummated in personal appropriation. We have defined the functional principle of conversion as repentance and faith, and the instrumental means as Christ's vicarious work. To these must be added the efficient organ of conversion, regeneration by God's Spirit. Regeneration or new birth ( polingenesia) describes invasion by divine Personality. It stresses the restoration of spiritual vitality which was lost to man in his defection, and prohibited to him in his alienation. Regeneration reminds us that reconciliation is not simply a formal transaction, but ace~ to God's grace and power. Ernest White describes the dynamics of regeneration at some length: First of all there is a continual movement of suppression going on to repression. Older habits and desires gradually sink below the level of consciousness. Things which were once attractive and important lose their emotional content, and there is a redirection of affect... into new paths of activity.... The individual becomes God-centered instead of self-centered... the libido is withdrawn from one set of objects and re-attached to new objects and pursuits. A new ideal is set up, an ideal whose center and aim is Christ.... This new orientation of the ego ideal is accompanied by a change in the superego. The conscience becomes at once more sensitive and more rational.t' We may see from this analysis that the term new birth is not too radical a designation. Repentance, faith, conversion, and regeneration are best thought of as occurring together in man's experience. One does 'Ernest White, Christian Life and the Unconscious, p. 57. 52 PSYCHOLOGY IN THE PSALMS not leave an old way (repentance) until he pursues a new goal (faith). Conversion describes reversal from an old course of action, and regeneration the beginning of a new life. The fundamental change is further stressed by the contrasts between death and life (Eph. 2: 1), and darkness and light (John 3: 19-21). Godliness Can Christianity be true and the disciple false? What of the disparity between profession and practice? We shall want to consider this question in several contexts, but for now it will suffice to characterize the new life. If variance exists, it should be understood in connection with the experience promised, rather than some ambiguous and/or impractical ideal. After conversion, what may be expected? The psalmist describes his subsequent life (vss. 6-7). It consists fundamentally of the fact that God has forgiven him. Otherwise he would be immobilized by old guilts. He finds that he can forgive himself because God has forgiven him He conceives of himself as onewho-trusts-in-God, a recipient of God's grace. The complex of negative attitudes which had crippled him are replaced by confidence in God's purpose no matter how his life circumstances may alter. This experience is less the power of positive thinking than the practice of realistic perception. Faith is not in faith but in God, not in a pragmatic means for mental health but in the redemptive purpose of the Almighty. It does not hope for that which is invalid, but holds on to that which is true. There are important conditions to keep in mind. God has forgiven, but the scars of old sins remain to vex man. Their results are personal, affecting his physical and mental health, and social, influencing the continuing relationships with others. They are internal, caused by sin's effect on life, and external, reflecting the continuity of his fellows' old estimation of him. Conversion is not an absolute break with the past, and it does not immunize one against the present. It is no panacea for man's difficulties. The waters still swell at his feet (vs. 6). The difference does not rest in a change of circumstances, but in the poten- ABOUT FACE 53 tial to face them. The godly person is not saved out of the world but in it. Appropriately, he is admonished to pray (vs. 6). The convert can succumb to temptation. George Coe defines such a lapse as "failure on the part of the individual convert to achieve full integration with, and conformity to, the new pattern of life, so that he returns to his former way of living." 10 It follows that backsliding should be interpreted as failure rather than futility. The response to failure should be contrition for one's own sin, and compassion from one's fellow believers. The testimony of the godly relates to both forgiveness, the setting aside of sin's penalty, and sustenance, the realization of victory over sin's power. The psalmist tells of shelter, preservation through trouble, and deliverance from affliction (vs. 7). The idea is succinctly captured by Paul: "I can do all things through Christ who strengthens me" (Phil. 4: 13). Paul was not boasting idly. He was painfully aware of his frailty. Similarly the psalmist recalls the need of prayer ( vs. 6). The godly person affirms God's forgiveness and deliverance. He sees all obstacles, personal and otherwise, against the backdrop of God's sufficiency. The godly life is by definition: "the life entrusted to and trosting in God." INVITATION TO RESTORATION Who the speaker is in the remaining verses is not certain (vss. 8-11); it may be either the author as God's prophet or God Himself. In either case, we may understand the passage as a gracious invitation to man. God's word is gospel-good news. It is proclamation-the report of reconciliation (vss. 1-2), and promise-the pledge to direct a man's way ( vs. 8). Yahweh will instruct, as if to provide the formal principles for behavior, and enlighten, that is, counsel in the application of the principles to given situations. God's moral law acts as the guideline for ethical decisions and His Spirit assists the believer in reaching decisions consistent with these norms. Man is offered not only the promise but the presence of the George A. Coe, The Psychology of Religion, p. 71. 10 54 PSYCHOLOGY IN THE PSALMS Almighty, which is the significance intended by reference to "My eye" (vs. 8). Alienated man suffers from existential lonelinessthe isolation resulting from his sin. It is to be distinguished from natural loneliness which is due to circumstance, and irrational loneliness which is a free-floating feeling of exclusion. The acchim of others provides no continuing respite from the condition. The crowd even has a peculiar way of accentuating the feeling of loneliness. God's invitation establishes immediate rapport with man's need. No immunity from natural loneliness is promised, and we may suppose that none of us is so healthy of mind as to completely escape irrational loneliness, but God's presence precludes existential loneliness. Christ could testify: "Behold, an hour is coming and has come for you to be scattered each to his own and to leave Me alone [natural loneliness], and yet I am not alone, because the Father is with Me" [absence of existential loneliness] (John 16: 32). The call of God separates individuals from their closest fellows (Matt. 10: 34-36), only to reunite them in a ministry of compassion ( Matt. I 0: 42). The first association depends on personal preference, while the latter is a universally available relationship. To choose to stay with our old preferred associates results in an inevitable loss of life. but to respond to God's call brings certain gain (Matt. 10: 39). God graciously invites man to relinquish what he cannot hold. in order to gain what he cannot lose. The promise is followed by a sharp warning (vs. 9). Man is likened to an impervious horse or obstinate mule. He ignores the spoken word until he feels the pull of the bridle and the cut of the bit. The path of righteousness requires discipline, rigor, and persistence. Man shrinks from the challenge, turns to idle pastime, and strays through perversity. If he will not respond to the word of exhortation, he may expect the bridle of correction. There is no pain so intense as that of the believer who has left the way of God. The invitation is to leave sin. Liberty construed as license is a mockery of God. Grace calls man to responsibility commensurate with its provision. The power of the Almighty is set against the unwilling and stubborn, but is available to the understanding and pliable, ABOUT FACE 55 An encouragement succeeds the warning (vss. 10-11). God's will is not disagreeable (Matt. 11:29-30). The way of the wicked is attended with many sorrows, but the godly has every mercy extended to him (vs. 10). Man may respond to God's warning with overcaution, fearfulness, and disabling anxiety; but the psalmist encourages him to openness and joy in the Lord. The thought is beautifully expressed in the purpose of Christ's coming: "For God sent not the Son into the world in order to condemn the world, but that the world might be saved through Him" (John 3: 17). God is not only with but for man. The invitation is both to life and to abundant living-a fullness implied in verse 11. We shall want to reflect at more length on this subject at a later point. Here we can only point out in passing that the joy of the upright builds to a crescendo: from inward happiness, to outward rejoicing, and even to ecstatic enthusiasm. There is the exaltation of a soul set free. The enthusiasm often more than the logic of the new life commends the invitation to one's fellows. SUMMARY God has not banished His alienated creature but has purposed his restoration: forgiveness of violation, covering of sin, and nonreckoning of perversity. His offer of grace is no compromise with sin. The moral law is not set aside but is embodied in God's redemptive plan (Matt. 5:17). The Holy Spirit identifies guilt in connection with man's sin and impending judgment, and offers grace through Christ (John 16:8-11). While reconciliation is grounded in God's forgiveness and grace, it is man whose way must be altered. Man, rather than God, does an about face. We have analyzed this conversion by suggesting three aspects: the functional-involving man's repentance of evil and trust in God's promise; the instrumental-Christ's vicarious atonement; and the efficient-regeneration by the Holy Spirit. The believer reckons his former life dead with Christ (Rom. 6:9), alive to God through Him (Rom. 6: 11 ), and his life to be yielded as an instrument of righteousness (Rom. 6: 13). The true evangelist is a bringer of good news. He may identify 56 PSYCHOLOGY IN THE PSALMS the meaning of anxiety, explain the constructive role of guilt, and remind of the sorrows of wickedness, but his essential message is that God offers reconciliation through His Son. God's purpose is to bring man to fellowship with Him-reconciliation-and fullness of authentic life-restoration. God wants to sweep away the darkness with light, and replace weeping with joy. The tragedy of human experience is countered with the triumph of Christ Restoration is no further away than proclamation and the whispered response of faith.