Theology: The Image of God and Human Emotions - Term Paper Example

Theology – The Image of God The Psalms have become widely recognized as expressing a deep well of humanemotions with an extremely wide range, scope and intensity. “The Book of Psalms is something like the ‘Hallmark Cards’ section of the Bible. Here we find words that express our deepest and strongest emotions, no matter what the circumstance” (Deffinbaugh, 2006b). Joy, pain, sorrow, contrition, rage, loneliness, despair – all of these and more are among the emotions that can be found in even a cursory reading of the book. “The psalms express the deepest emotions of the heart … The psalms are one means by which the spirit of God helps us to articulate the thoughts and groanings of our hearts” (Deffinbaugh, 2006b). Supporting his claim, Ronald Allen, in his book Praise!, states “It was Athanasius, an outstanding church leader in the fourth century, who reportedly declared ‘that the Psalms have a unique place in the Bible because most of the Scripture speaks to us, while the Psalms speak for us” (1980, p. 97). In his article, “Psalm 73: The Suffering of the Righteous and the Success of Sinners” (2006a), Pastor Bob Deffinbaugh attempts to prove the depth and range of emotions found in the Book of Psalms while providing a link between these emotions felt by people in ancient days to the daily lives of people living in modern times by closely examining the depth of feeling and expression contained in Psalm 73. The fundamental question behind this individual psalm is a particularly human one – that of why God allows the good to suffer while allowing the evil to prosper. “This question has puzzled saints and pleased skeptics over the centuries. This psalm and the question with which it deals is extremely important to us, both for the purpose of apologetics (defending our faith) and in order to preserve our faith in the midst of life’s trials” (Deffinbaugh, 2006a). As such, it reveals a great deal of information about the human emotions and feelings of the psalmist that relates directly to many of the emotions and feelings that can be found in people today regarding the same issue. Because of this, it proves itself a good representative of the nature of the psalms as a whole to relate to a range of emotions and depths of feeling. “In this Psalm, the psalmist (Asaph) relates the great difficulty which existed in his own mind, from the consideration of the wicked” (Spurgeon, 2006) to that of the saints, allowing the listener or reader to understand the human emotions of jealousy, greed, anger and despair as well as triumph, joy, serenity and happiness as the author examines the issue from the peace of the sanctuary. Through the expression of these emotions, Deffinbaugh sees the psalm as dividing itself naturally into two parts: the first part illustrating the doubt and frustration of the psalmist while the second half illustrates his joy and enlightenment. From the very first line, Psalm 73 begins to share the emotions of the author with the audience: “Surely God is good to Israel / to those who are pure in heart” (LAB, 1991, v. 1). “Here, Asaph declares the truth on which his faith is founded as well as the truth which troubles his faith” (Deffinbaugh, 2006a). Explaining in further verses the observation that the wicked seem to only get fatter and wealthier while the holy seem to only suffer problems, Asaph is bothered by the idea that perhaps God has not been paying attention even though he is sure that God can do nothing but good for Israel, a profound contradiction between convicted belief and perceived reality not easily resolved. Studying this line alone reveals a deeply troubling feeling of doubt, a slightly unnerving sense of betrayal and a nagging hint of rebelliousness. The author is at once sure of God’s greatness and unsure of his willingness to use it for his people. Another reading can show that the psalmist is unsure of his own righteousness as he is not receiving the rewards he feels he deserves. “They have no struggles, their bodies are healthy and strong / They are free from the burdens common to man, they are not plagued by human ills” (LAB, 1991, vs. 4-5). It is at this point that the sense of betrayal creeps in. If God is supposed to reward the faithful, how come no rewards have been forthcoming? Verses 2-15 illustrate the vast differences between the high lifestyle lived by the ungodly as they contrast with the trials and tribulations of the godly. “His dismay is the result of two problems: the first is theological; the second is personal. The first concerns the apparent departure of God from His covenant promise to bless the righteous and curse the wicked. The second is Asaph’s personal struggle with envy concerning the lifestyle of the wicked” (Deffinbaugh, 2006a). The second half of the psalm, though, takes on a different tone as the author enters the sanctuary and begins to look at the issue from the objective, exalted vision of God. “Surely you place them on slippery ground; you cast them down to ruin / How suddenly are they destroyed, completely swept away by terrors” (LAB, 1991, vs. 18-19). Although the author physically entered the sanctuary for further thought regarding this issue, the symbolic movement from worldly reason to a higher perspective, questioning what his human logic tells him is good. “His conclusion [that the wicked only prospered] had been reached on the basis of observations which were superficial. … The prosperity of the wicked can now be seen to be passing and precarious. If the psalmist’s footing was shaky (v. 2), that of the wicked is even more so (vv. 18-20)” (Deffinbaugh, 2006a). He came to the realization that “what we humans call ‘prosperity’ (wealth, fame, popularity, possessions etc.) are not the end-all of human existence. They are transient” (Loughran, 1998). Through this revelation, the audience can see the envy felt by the author towards those prosperous wicked ones melt away even as he gains a sense of triumph and joy from his newfound faith. However, “when the awful horror of the final judgment burst upon his view [in his revelation in the sanctuary], the Psalmist is gripped with a sense of shame at ever having doubted the Almighty’s justice. He had acted like a beast of the field which is totally ignorant of its Master’s plans” (Loughran, 1998). Thus, in a mere 29 verses, the psalmist is able to convey not only a lesson to the faithful regarding the pitfalls of the material world, but also to reveal a wide range of very human emotions caught up in the struggle to find a balance between the things seen with the eyes on the material level and the things known in the spirit from the perspective of the heart. From expressing doubt, betrayal, hurt, anger and rebelliousness in his realization that the wicked are the ones who are allowed to prosper on this earth while the faithful are made to suffer, the author expresses his own period of temptation to switch to the other side for a shot at all that goodness. At the same time he realizes that his beliefs insist his god is all knowing, all powerful and all goodness. This presents a significant challenge to his faith, another very human emotion, which he realizes would have a large impact on the faith of others around him, bringing in a sense of communal responsibility. The understanding that material wealth is fleeting at best as compared to the wealth of knowledge available to the faithful and the promise of remaining in the presence of God in the future introduces an awesome sense of joy, support, love, triumph and an abashed feeling of contrition for having doubted in the first place. Different readings have brought out additional emotions, enabling this single psalm to run the gamut of possible human emotions in a very short space of text and to a profound level of meaning. Far from being unique, this psalm is quite representative of the various ways in which each of the psalms reaches into the eternal questions of humankind and helps express the emotions and attitudes felt while providing a resolution or at least a supporting voice. References Allen, Ronald Barclay. (1980). Praise! A Matter of Life and Breath. Nashville: Thomas Nelson Publishers. Deffinbaugh, Bob. (2006a). “Psalm 73: The Suffering of the Righteous and the Success of Sinners.” A Psalm for All Seasons: Studies in the Book of Psalms. Bible.org. Retrieved 31 July 2006 from < http://www.bible.org/page.asp?page_id=518> Deffinbaugh, Bob. (2006b). “Wisdom Literature: The Psalms.” From Creation to the Cross. Bible.org. Retrieved 31 July 2006 from < http://www.bible.org/page.asp?page_id=1580> Life Application Bible (LAB). (1991). Wheaton, IL: Tyndale House Publishers. Loughran, David B. (August 1998). “Psalm 73.” Sermon Notes. Stewarton, Scotland: Stewarton Bible School. Retrieved 1 August 2006 from < http://atschool.eduweb.co.uk/sbs777/snotes/note0809.html> Spurgeon, C.H. (2 August 2006). “Treasury of David: Psalm 73.” Grace for Today. Retrieved 1 August 2006 from < http://grace-for-today.com/chstp73.htm> Theology – Human Emotions Student name Instructor name Course name Date It was often the tendency of people in Biblical days, as it is perhaps a greater tendency among modern day dwellers, to neglect to pay attention to the depth and breadth of the Lord they worship. Rather than investigating the nature and character of their God, they tended to take things for granted, praying only when needful or glorifying only when told to. In what is believed to have been a conscious effort to more fully appreciate the gifts of life God had afforded him, the author of Psalm 103 begins by working himself up into a joyful pitch regarding the everyday blessings he’s been given. Beginning with “Praise the Lord, O my soul” (LAB, 1991), the author, believed to be David, “refuses to blunder through life, as a blind man might blunder through an art gallery, never seeing anything to thrill him or to bring him to his knees in eager thanksgiving. Therefore he takes himself vigorously in hand, rouses his drowsy soul into wakefulness by this urgent appeal” (Chappell, 1931). Through the heartfelt attempt to express the many reasons why he should be eternally and joyfully grateful, David reveals his inmost thoughts regarding his Lord. “It is a Psalm of inimitable sweetness and excellence; contains the most affectionate sentiments of gratitude to God for his mercies; and the most consoling motives to continue to trust in God, and be obedient to him” (Clarke, 2006). Offering motives to continue to trust in God, the author begins to delineate his own personal image of god, an image of a being that has his own personal good as well as the good of his people at heart. Through the attributes that he ascribes to God, David indicates his belief that God is a forgiving, beneficial god who wishes to do what is best and right for his people at all times. “God is praised for his benefits to his people, he forgives their iniquities, and heals their diseases, redeems their lives, crowns them with loving kindness, satisfies them with good things, renews their youth” (Clarke, 1931). Although intangible in the material world, the attributes of God that come through most clearly are those attributes that would succor the smallest child in times of trouble. “God’s heart, being that of a father, is of necessity a forgiving heart. … Nor does he do so in a niggardly and grudging fashion, but abundantly and eagerly. … He is always doing things on a grand scale. When he wants space, he pushes back its boundaries to infinity. When he wants stars, he sows them heaven-wide. When he wants flowers, he colors every hill and valley with their beauty” (Chappell, 1931). By naming out the various things for which he is grateful, the author of this psalm is also cataloguing some of the attributes he ascribes to God. “It thanks God for healing, for forgiveness of sin, for justice and compassion in the world. It acknowledges that human beings are mortal, while God’s love is everlasting. These themes both comfort and challenge us in almost all situations. If there is any one psalm that the heart can return to time and again, it is this one” (Crocker, 2006). Through these comforting words, one can assume David viewed God as a wonderful benevolent being toward each of his individual worshipers. More than just offering these internal benefits to the individual believer on an individual scale, though, David indicates that these benefits are extended to the community in a variety of ways. “The Lord works righteousness and justice for all the oppressed” (LAB, 1991, v. 6). Likewise, he extends healing to all who are ill, or to all those who have heavy burdens upon their hearts. “Many people are haunted by guilt; others are not. … The experience of illness is, or will be, universal. Healing is a mercy that comes to us as commonly as day-break. We take it for granted, until it seems that the sun will not rise, that we will not see it again. In those extreme situations, some of us die, and others are given new life. In such a time, we know that healing comes to us as a gift - and sometimes death does too” (Crocker, 2006). Because he is willing to extend these wonderful gifts to any and all who believe in him, the God spoken of in this psalm is undeniably one of boundless generosity and good will, ready and willing to take the ills of the world upon his own shoulders and help his children reach their ultimate destination. To really drive his point home regarding the greatness of God in all his glory, the psalmist finishes the psalm with a reminder to his audience of the unworthiness of all humans for this incredible good fortune. “As for man, his days are like grass, he flourishes like a flower of the field; / The wind blows over it and it is gone, and its place remembers it no more. / But from everlasting to everlasting, the Lord’s love is with those who fear him” (LAB, 1991, vs. 15-17). When all is said and done, each individual person on the earth then or now will eventually fade and die away, as will each individual that knows of him. Even those that achieve lasting status through some great deed or piece of artwork will eventually lose their name to time and their memory will fade from the knowledge of man. But God will never forget, whether you are walking on earth or residing in heaven, God will remember your name throughout eternity and never forsake you as long as you believe in him. Rather than rewarding us according to our merit, God prefers to give according to his own accounts: “he does not treat us as our sins deserve, or repay us according to our iniquities” (LAB, 1991, v. 10). This in itself is abounding mercy. For all of these reasons, the psalmist encourages his entire audience, whether Biblical or modern, to give thanks to God for all these gifts he is ready to bestow upon his followers, further empowering his message that God is a benevolent God who wants nothing more than to bring us home to his side and benefit from our association with Him. The psalm ends with an exhortation to all to praise God to the highest, because it is the least we can do for the many gifts he has bestowed upon us in the past, presently and with the promise of the future. David calls upon the heavenly angels to sing of gratitude as they “do his bidding, obey his word”, the heavenly hosts to give thanks “you his servants who do his will” (LAB, 1991, vs. 20-21). Finally, he says “Praise the Lord, all his work everywhere in his dominion, Praise the Lord, O my soul” (LAB, 1991, v. 22). Not only should all living creatures thank God for their blessings as often and as sincerely as they possibly can, but the psalmist brings the psalm right back into his own head, reminding himself again that he has much to be grateful for. The final lesson is that “we ought to give expression to our gratitude because it heartens those to whom we are grateful. … we ought to give expression to our thanks because by so doing we gladden the heart of God. … God is a Father and his heart, too, warms at our giving of thanks” (Chappell, 1931). Having presented a convincing argument of the many things God does for us, or overlooks for our benefit, the psalmist finishes his psalm confident of the agreement of his audience that God is a good God deserving of plenty of praise and obedience, bringing the psalm back upon himself and reaffirming his own convictions. References Chappell, Clovis G. (1931). “Bless the Lord with Thanksgiving.” Sermons from the Psalms. ABCOG: Christian Living and Literature. Retrieved 2 August 2006 from < http://www.abcog.org/psa103.htm> Clarke, Arthur. (2006). “Clarke’s Commentary: Psalm 103.” Christian Commentary. God Rules International. Retrieved 2 August 2006 from < http://www.godrules.net/library/clarke/clarkepsa103.htm> Crocker, Richard R. (29 March 2006). “Psalm 103.” Sermons. Dartmouth College Chapel. Retrieved 2 August 2006 from < http://www.dartmouth.edu/~tucker/rsl/sermons/2006-03-29.html> Life Application Bible (LAB). (1991). Wheaton, IL: Tyndale House Publishers. Read More