The Authentic Life PDF

The Authentic Life 1. Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of the scornful. 2. But surely his delight is in the law of Yahweh, and in the law he meditates day and night. 3. And he is like a tree planted by the streams o...

The Authentic Life 1. Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of the scornful. 2. But surely his delight is in the law of Yahweh, and in the law he meditates day and night. 3. And he is like a tree planted by the streams of water, which yields fruit in its season, and its leaf does not wither, and whatever he does prospers. 4. The wicked are not like this, but surely are like chaff which the wind drives away. 5. Therefore, the wicked shall not stand in the judgment, nor sinners in the congregation of righteous. 6. Because Yahweh knows the way of the righteous, but the way of the wicked is destruction. PSALM 1 1. Why do the nations cause an uproar, and the people babble vanity? 2. The kings of the earth set themselves, and the rulers counsel together against Yahweh and His anointed: 3. "Let us break their bands apart, and cast their cords from us." 4. He that sits in the heavens will laugh. The Lord will dC1ride them. 5. Then He will speak to them in His wrath, and afflict them in His fury: 6. "Yet, I have established my king upon Zion, my holy mount." 7. I shall declare as a precept (that) Yahweh said to me: "You are my son, today I have given you birth. 8. "Ask from me, and I will give the nations (as) your inheritance, and the ends of the earth (as) your possession. 58 THE AUTHENTIC LIFE 59 9. "You will break them with a rod of iron. As a potter's vessel you will smash them." 10. Now therefore, be wise, you kings; be admonished, you rulers of the earth. 11. Serve Yahweh with fear and rejoice with trembling. 12. Kiss the son, that he be not angry, and you perish (from) the way, for his wrath is easily kindled. Blessed are all who trust in him. PSALM 2 -=====-cc=>i~====:x While the Christian may have the potential for realizing life's purpose, a preliminary question arrests our attention: "What, if at all, does natural man realize of his need for authentic life?" The answer seems to be that he senses an unrealized ideal, but is less than certain of its nature. This is seen in the criticism that Jung "holds out to man the hope that he will become his 'true self', but he can offer a man no account of what that 'true self' will be like... and more important, that it will be worth while when it is reached." 1 The first two psalms in the psalter may be consul,ered together as we approach the topic of the authentic life. There is good precedent for this, as shown in the Talmud:" 'Happy is the man,' and 'why are the nations in an uproar' form one psalm," and: "He began with 'Happy,' as it is written, 'Happy is the man' and he terminated with 'Happy,' as it is written, 'happy are all they that take refuge in Him.' " 2 These psalms are thought to constitute an introduction to the Psal,ter, and we may further consider them as a prologue to the Christian life. 1 2 David Cox, op. cit., p. 344. Berakoth, 9b. The Babylonian Talmud. 60 PSYCHOLOGY IN THE PSALMS CONSTRUCTING THE CASE There are two kinds of men, the godly (goodly) and the ungodly. The former prosper, while the latter waste away. The Hebrew realized that experience at times seems to belie this revelation. It was for him a troubled but nonetheless persisting confidence. How are we then to understand the division of mankind into two groups diametrically opposed in terms of their nature and course of life? I believe the resolution may be approached through the concepts of differentiation and distillation. The former refers to the means by which we qualify more precisely the complex nature of things. A young friend of mine had had four arrests by the time he was twelve. How many other times he had violated the law is open to speculation. I sac in the judge's chamber with him as the court official attempted to unravel the incredibly confused factors which contributed to the lad's warfare against society. Slowly and painfully certain things concerning his relationship to his home and his peer group came to light. This is an example of differentiation. Distillation is the opposite of differentiation. It is the means by which a subject is condensed co its essential nature. To continue the illustration used of differentiatio~ the judge had to reach a decision concerning my friend. His disposition of the case had to be based on the trend of the boy's behavior as it might be modified by corrective efforts. So we may understand the contrast between godly and ungodly man as the distillation of life to its basic nature. This does not negate differentiation-the complex personal and societal factors which affect man's behavior-but interprets it in the light of theonomous law. Analysis The psalmist characterizes authentic existence in two ways: negatively as not perpetuating alienation from God ( vs. I), and positively as delighting in and motivated by His law (vs. 2). It is, in a phrase, "the godly life." THE AUTHENTIC LIFE 61 Godliness is not the same as being God. It is an attribute not of man's nature but of his relationship to Another. The inescapable snare of failing to recognize this distinction is self-righteousness, the supposition that one has an intrinsic worth which guarantees his moral superiority. The problem does not reside here so far as the Christian's associates are concerned. They have no difficulty in distinguishing him from God. But they do have difficulty seeing a marked difference from themselves. The fact is that no such distinction is clearly and consistently evident. We may suppose that the reason for this is that goodness reflects harmony within the individual and between persons, as well as with God. Reconciliation does not disregard the poor traits of character which have been years and, in a sense, ages in the making. A man's spiritual progress cannot be measured against his fellows, but is clued by his new life orientation and alteration of life from the old pattern. The Christian is also aware of the disparity between the will of God and his own way of life. He is tempted to morbid reflection, and inordinate sensitivity at this point. He builds up a peculiar ambivalence in regard to his self-image; he is somehow saved by God's grace but is hardly affected as a result. He gives himself away in his testimony which speaks of God's grace in an impersonal fashion, and reeks with self-disparagement. The unfortunate result is joylessness. Depreciation does not, any more than pride, adequately reflect man as the recipient of God's favor. Both may be thought of as perpetuating the image of death (vs. 1), rather than life (vs. 2). Both demonstrate an obsession with self and a failure to see oneself realistically as godly. The practical question remains, however: How does one put aside the body of death and take up the image of life? Paul's counsel is applicable here: "Even so reckon yourselves to be dead to sin but alive to God in Christ Jesus" (Rom. 6: 11). We are urged to consider the implication of reconciliation, the result of turning from the wages of sin to the way of God. To be sure, the reflection is marred by disparity from the ideal, but the Christian does not presume total achievement, a goal which inevitably must elude finite man. He is prone to sin and requires repentance 62 PSYCHOLOGY IN THE PSALMS and restoration; but the distillation of his life is that he is godly, sustained by divine fellowship. The Christian not only considers the implication of reconciliation, but places confidence in the blessing of God. The man is blessed fully, or most blessed, who does not take the sinner's way. Here must be the confidence. The world fears that Christ will rob it of some pleasure, some rewarding life experience. It is therefore natural that His claims be suspect and His guidance rejected. The believer, on the other hand, has concluded that he has been accepted into the household of faith, and that Christ is the source of strength, joy, and life itself. The transformation of man's self-image also depends on a contrast with the stubborn: "Happy is the man who does not walk in the ·disposition cherished by the ungodly, who is still further from associating in the vicious life of sinners, or from having delight in the society of scoffers at religion. " 3 The verbs (walk, stand, sit), describe the successive steps of the evil life, progressive c01ifinnation in wickedness. They begin with a subtle adoption of the wrong principles, followed by a persisting practice of offenses, and end with a deliberate and open mocking of the Almighty. The momentum of the wicked way increases nntil all restraint is thrown aside and man jeers at God in his evil abandonment. There is implied here not simply a judgment of the impious but a counsel to the godly. The good man is not like this. He must not entertain such thoughts. Subtle as they are, these attitudes will eventuate in his destruction ( vs. 1). Rather, the blessed man gives himself deliberately to meditation on God's law (vs. 2). The psalmist feels no contradiction in setting his affection on the law, as though it would result in idolatry. To esteem the law is to respect the Giver. Only when the law is employed in juxtaposition to God is man endangered. The elusive but necessary self-image is obtained by considering the implication of reconciliation, by confidence in the gracious course of godliness in contrast to the impervious determination of the wicked, and by celebration of the word of God. 'Delitzsch, op. cit., I, p. 111. THE AUTHENTIC LIFE 63 The authentic life then, is one of communion with God, enriching a man's capabilities, in contrast to a life of subtle defection, which builds into arrogance and hostility. Imagery By his effective use of the image of a vigorous, fruitful. tree, the psalmist suggests that the good life consists of growing confidence in the way sustained by God, increasing openness to life's existence as a result, developing fullness of living, and improving function. We shall want to consider these four factors as they relate to the Christian life. Leaf and fruit are the confident expectation of the man who plants a fruit tree (vs. 3). So the man who says "yes" to the life in God may confidently expect to produce the fruits of that life (Phil. 4: 13). A.H. Maslow's description of self-realization could be an account of this experience: "The Freudian 'instinctS' and defenses are less sharply set off against each other. The impulses are more expressed and less controlled; the controls are less rigid, inflexible, anxiety-determined. The superego is less harsh and punishing and less set off against the ego. The primary and secondary processes are more equally available and more equally valued/' There is an integration of and confidence in life as found through Christ. The result is a new openness to living. The believer affirms life, rather than denying it. He rides the crest and wake of experience, certain that: "As there is a curse wrapped up in the wicked man's mercies, so there is a blessing concealed in the righteous man's crosses, losses, and sorrows."5 "No good thing does the Lord withhold from those who walk uprightly" (Psa. 84: 11). Life is as bountiful as the lush foliage of trees by the irrigation waters ( vs. 3). Man's roots tap the life-giving source, and his experience responds to the warmth of each day's opporronity. Such life is characterized by spontaneity. Having been planted by A. H. Maslow, "Some Basic Propositions of a Growth and Self Actualization Psychology," Theories of Personality, Lindzey and Hall, eds., p. 312. 1 Charles Spurgeon, The Treasury of David, II, pp. 2-3. 4 64 PSYCHOLOGY IN THE PSALMS the waters of God's law, one has a decreasing feeling of tension or of concern over legislation. The bonds of guilt and preoccupation with failure which had strapped life previously are released to permit abundant living (John 10: 10). The tree that has been planted in the desert waste is still a tree. However, its lack of fruit in season and its dried leaves attest to the poverty of its function ( vs. 4). Conversely, the plant by the water's edge is vigorous and productive. "The man who delights in God's Word, being taught by it, bringeth forth patience in the time of suffering, faith in the day of trial, and holy joy in the hour of prosperity.''6 He is not conformed to the accidents of life but rather molds them into the means of grace. The authentic life does not result automatically (vss. 1-2), nor is it achieved arbitrarily (vs. 4). It comes from deliberate planting by the theonomous waters (vs. 3). Put in other words, the authentic life is not universally realized by man nor grasped by human resolve, but is the revelation and the gift of God. CHRIST'S COMMENTARY Jesus Christ gave us a penetrating commentary on the nature of the authentic life as it is lived by the godly man. We are told that Jesus taught His disciples in the presence of the multitude (Matt. 5: 1; 7:28). The disciples had left all to follow Him. Their future was as uncertain as their present was precarious. Their resources were limited, and the task great. There was unrest and confusion. For all this, the Lord called them "blessed" in the presence of the multitude, and proceeded to elaborate on aspects of their calling: The blessed man is poor. The society of Jesus' day knew much social inequality. The rich got richer, and the poor became poorer. The New Testament puts repeated stress on the necessity of assisting those in need (Matt. 9:21, Mark 10:21; Rom. 15:26). The oppression of the poor is singled out by the prophets for condemnation (Amos 4: 1; Zech. 7: 10; Luke 16:20, 25). While man may neglect them, God does not forget (Psa. 9: 18) but delivers 8 lbid., p. 2. THE AUTHENTIC LIFE 65 the poor (Psa. 34:6, 19). The poor (ptochos) had become equated with "those whom God delivers." Matthew adds the words "in spirit" in order to clarify this point. There is no benefit attributed to poverty as such. Once loosed from worldly possessions, a man is poor, no matter how rich. No matter how poor, a man with trust in God is eternally rich. The blessed man mourns. Mourning ( penthos) is best taken in its broadest meaning to imply a general and continual attitude of the soul, a recognition that no earthly consolation can suffice. It implies rejection of what the world calls security, the protective isolation of goods and services. It means identification with the world in its guilt, weeping for those who have no tea.rs, and fearing for those who lack reverence. "Sorrow cannot tire them or wear them down, it cannot embitter them or cause them to break down under the strain: far from it, for they bear their sorrow in the strength of Him who bears them up, who bore the whole suffering of the world upon the cross."7 For all their trials, they feel a joy for His presence, and the realization that the very travail of soul is but the birth pangs of a better world. The blessed man is gentle. Gentle {praus) is a many-faceted word, rich in application. It suggests endurance instead of retaliation, gentleness in preference to abusiveness, honesty in place of ostentation, meekness in contrast to rowdiness, and mildness as opposed to bitterness. It is the peculiar self-description of Christ: "Say to the daughter of Zion, behold your king is coming to you, gentle and mounted on an ass, even upon a colt, the foal of an ass" (Matt. 21:5). Understood as an internal frame of mind, humility is a fair synonym. The gentle man is no more self-effacing than he is self-pretentious. He is not conscious of being humble, but rejoices in the presence of God and the vitality of living. As an external manner of behavior, a good equivalent is pliability. The gentle man is neither swayed by every change in wind direction, nor is he bound by tradition, but he is free to take the appropriate course of action commended by conviction. The blessed man hungers and thirsts trfter righteousness. This figure of speech is most apt, considering the hungry and parched nietrich Bonhoeffer, The Cost of Discipleship, p. 122. 66 PSYCHOLOGY IN THE PSALMS who listened to Jesus. It may also reflect something of the anxiety felt by the disciples over daily provision. The words are not only natural for the occasion but emotive, speaking of a desire so intense as to be painful. Some have thought the words a polemic against the Pharisees and their zeal over the details of tradition ( cf. Matt. 5: 20). In this light, the intent may be to str~ a man's wholehearted response to Christ, as contrasted to a meticulous observance of minutiae. The blessed man is merciful. The word for merciful, elias, is used of God (Eph. 2;4). It includes the idea of compassion (Heb. 2: 17) and the desire to remove the evils which excite such feeling. The gentle person bears the injustice of the world, but the merciful addresses himself to the world's need. Both the means by which assistance may be rendered and the willingness to set aside dignity in the course of service are implied in this beatitude. The blessed man is pure in heart. The concept of katharos suggests sincerity as opposed to hypocrisy, and moral blamelessness in contrast to an external show of piety. Paul charged the youth Timothy not to become engaged in obscure speculations, but to heed the charge of love issuing from a pure heart, good conscience, and sincere faith (I Tim. 1: 5). Purity seems to imply a rather childlike simplicity. Chilclliken~ is, as we have noted, not childishness; the f onner is a resolute confidence coupled with responsible action, while the latter is a retardation to immature ·ways of behavior. The blessed man makes peace. Making peace ( eiere.napoios) requires going beyond merely loving peace to the initiation and preservation of peace. The prominent Rabbi Hillel taught: "Be ye of the disciples of Aaron, loving peace and pursuing peace."11 The man who would make peace must hear complaint on every side, be given to self-control, and be manifestly impartial. He must have the courage of his convictions, the loving tact to apply them, and unswerving patience to see them reach fruition. He will have to reject easy compromise for righteous reconciliation of 'differences. His own life may be the cost ·of his effort. The blessed man is persecuted. The word diogmos means to put 'Aboth, 1:12. The Babylonian Talmud. THE AUTHENTIC LIFE 67 to flight, to drive away or to pursue, and from this derivatiol!, to persecute. Scripture prickles with the warning of oppression for the disciple ( l\1att. 10: 2 3; Luke 11: 49; Rom. 12: 14; I Cor. 4: 12). This does not mean that the disciple should search for persecution, or become concerned if he is not experiencing it. The world will bring affliction upon him, and the manner in which it comes is both subtle and insidious. The Christian's concern must be rather that he suffer not as an evildoer, but in the service of God (I Peter 2:20). ' The Beatitudes may be thought of as sermons on the theme of the godly man. They are specifically provided as instructions to the disciples who have been called from their many walks of life to follow Christ. They express divergence from the established nonns of society, the cost of discipleship, and the consequent happiness. The principles which they convey were personified in Christ. The Beatitudes are but guidelines; one's relationship to Christ is the crux of the issue. · They are not so much a list of things to do as aids to the compulsive obedience felt by the disciples. They were also words of comfort which would be so necessary for the difficult days that lay ahead for those first disciples-and which no disciple may avoid. The Beatitudes set the tone for the Christian life; they are the priorities which make life meaningful. Christ instructed His disciples in the presence of the multitude. His words were an apologetic for the Christian life, a rationale for his course of action He explained something of the dynamic which the disciple realizes in the process of living out his faith. His appeal has a realistic ring to it; it awakens and joins with man's desire for authentic reality, but it reverberates against his hard resistance to the way of God. · CONTRAST We return to the psalmist for the purpose of extending the contrast between the two ways of life (vss. 4-6). The text is emphatic: "Not so the wicked!" Our concern is with the contrast rather than with elaborating on the state of the perishing. The advantage of the goodly is heightened by the comparison-his life 68 PSYCHOLOGY IN TIIE PSALMS is fruitful instead of barren, rooted and secure instead of unsubstantial ( vs. 4). The godly need not fear the judgment (vss. 5-6). Charles Spurgeon imagines the flight of the wicked from the company of those who stand before God. "Fear shall lay hold upon them there; they shall not stand their ground; they shall fly away; they shall not stand in their own defence; for they shall blush and be covered with eternal contempt."9 The Christian can comprehend most fully the nature of world-under-divine-judgment. Since he is in but not of the world, he can feel more intensively the tension over theonomous law. Where the wicked may interpret the day of grace as a guarantee of security, the godly sees it as an indication of God's longsuffering. CONFLICT The theme of the godly and wicked is continued in the next psalm. Here the order of treating the subjects is reversed. The psalm falls into four stanzas of three verses each: conduct of the rebellious nations (vss. 1-3), counsel by God (vss. 4-6), claim of the anointed (vss. 7-9), and counsel to the erring (vss. 10-12}. Conduct of the Rebellious Nations The setting of Psalm 2 seems to be a coronation, accompanied by a threatened uprising (vss. 1-3). Likely encouraged by a new dynasty and the attending difficulties of consolidating authority, the rebels feel secure in their defection. The psalmist turns our view away from the principle of tension between the godly and wicked to its practice, from contrast to conflict. Authenticity does not preclude but rather demands moral conflict in this life. In the words of Isaac Watts: Are there no foes for me to face? Must I not stem the flood? Is this vile world a friend to grace, To help me on to God? · 'Spurgeon, op. cit., II, p. 3. THE AUTHENTIC LIFE 69 Sure I must fight, if I would reign. Increase my courage, Lord. I'll bear the toil, endure the pain, Supported by Thy word. The believer knows no peace in a world where men aim to oppose God's will. For example, the early Christians celebrated the release of Peter and John by quoting this psahn (Acts 4:25-26). They pictured the magistrates as a potent adversary and prayed for boldness to speak and for a demonstration of the Spirit's power (Acts 4:29-30). Godliness is not gooeyness, a naive sentimentality which fails to perceive the nature and demands of spiritual struggle. While admitting that moral judgments are seldom if ever a case of white and black, we must not conclude that all shades of gray are the same. The Christian discriminates, not hesitating to take a stand on the b~ judgment which informed understanding can render, and to pay the cost of personal involvement. Counter by God Our scene changes from eanh to heaven, much in the fashion of the book of Job (vss. 4-6). The transition is grand: from the clamor of earth to the security of heaven, from agitation to resolute confidence. The slow, stately rhythm of the passage suggests the inevitability of God's purpose. He laughs at the futility of His enemies ( vs. 4) and follows the derision with a sharp rebuke ( vs. 6). Here we have anthropomorphism of the boldest order, no doubt meant to sharpen the effect. As with such passages, we must interpret the language in relation to the revealed nature of God. He takes no pleasure in striking down those bent with destructive intent, but He will break their counsel in unerring and gratifying justice. In these verses the godly sees Iife from the throneroom, viewing evil in its variance from divine justice. He welcomes the abuse of man in preference to disfavor with God (Matt. 10:28). He is in a sense neither worldly, reflecting man's hostility, or otherworldly, removed from the scene of conflict; he is godly, exercising moral conviction in bold involvement with life. 70 PSYCHOLOGY IN THE PSALMS Claim of the Anointed The heavenly scene fades, making way for the coronation (vss. 7-9). The reign is announced, along with the king's unique relationship to God, his ultimate worldwide authority and complete ascendancy in power. The extravagance of the proclamation outstrips the historical event which provided the original image. The author of Hebrews attributes the words to Jesus (Heb. 1:5; 5:5). The name "My beloved Son" is heard again at Jesus' baptism ( Matt. 3: I 7), and later at the tnmsfiguration ( Matt. 17: 5; II Peter 1: 17-18). Paul relates the decree to the resurrection: "Who was declared to be the Son of God with power by the resurrection" (Rom. 1: 3-4), and again: "God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the Second Psalm 'You are My Son, today I have begotten you' " (Acts 13: 33). Christianity is good news. God stands not only over the world in juagment, but in the world through grace. His Christ (Anointed) is man's Savior. Eternity has touched time with healing. One might assume that grace would at least minimize the extent of tension, but there seems to be no guarantee that this will happen. The purest expression of God's grace, His own Son, was crucified. It is "the rod of iron" which Christ will take up at His investiture in the end times (Rev. 2: 27; 12: f; 19: 15), demonstrating man's persisting rejection. Cownsel to the Erring The final stanza of the psalm is an appeal ( vss. 10-12). The two ways are set before man: rebellion against God's Anointed or recognition of His rightful lordship. The tone changes from vivid and exuberant contrasts to a sober and forthright entreaty. The kings and judges are addressed as if to say: "You who have seen the trust of your subjects in regal protection, can you doubt that the man is happy who makes Christ his refuge?" and: "You who provide equity before the law of the land, do you suppose God will be less just?" The appeal carries the solemn note of solicited reverence (vs. THE AUTIIENTIC LIFE 71 11). The rabbis taught that even joy should be seasoned with awe. One story went: "Mar the son of Rubina made a marriage feast for his son. He saw that the Rabis were growing very merry, so he brought a cup worth four hundred zuz and broke it before them, and they became serious. " 10 Not even happiness over God's blessing is to be considered cause for taking Him for granted. "Blessed are those who trust in Him" (vs. 12). The verse epitomizes the two psalms and is a benediction on the godlr, It completes the cycle begun in Psalm 1: 1, reminding us that after all, the differentiation of the theme has been accomplished, that in distillation the way of the godly is the path of blessedness. CONCLUSION The psalmist was an astute judge of human nature. He would have concurred with A. H. Maslow's statement: "What man needs but does not have, he seeks for unceasingly, and he·becomes dangerously ready to jump at any hope, good or bad. The cure for this disease is obvious. We need a validated, usable system of human values that we can believe in and devote ourselves to (be willing to die for), because they are true...." 11 God's way is good. Accepting His prescription for life results in increased confidence in the way which He sustains, in openness to the varied experiences of this way, in a developing fullness of living, and in a productive service. Paul could confess that all which had seemed imponant to him previously was nothing in comparison with the life he had found in Christ (Phil. 3: 8). The world continues to have difficulty appreciating the felicity of the disciple, not simply because of the irrelevance of creature comfons, but because of the distinctive nature of the redeemed life itself. Yet, Christ did not hesitate to call His followers blessed in the presence of the multitude. They were blessed, not in spite of their calling but because of it. The Christian is convinced that the events of life illustrate the HBerakotb, 30b. The Babylonian Talmud. uMaslow, op. cit., p. 312. 72 PSYCHOLOGY IN THE PSALMS utter folly of wickedness and the wisdom of righteousness. All things which transpire are not good, but they work in a pattern of relationship for good for those who have realized the divine purpose for life (Rom. 8:28). The Christian seldom understands the specifics or sees in detail the extent of God's working, but he knows the joy of communion, and the confidence that life is a gratifying ruscovery of God's purpose.