Psalm Project

Psalm 73

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God is truly good to Israel, to those whose heart is pure. (73:1)

I am completely uncomfortable with the notion that God acts better towards Israel than other peoples or religions. Therefore, I read the second half of this verse as an important qualification of the first half of the verse.

In good Biblical poetic form, the second strophe restates the first, but adds something. We can see this more clearly if we write out the verse fully:

“God is truly good to Israel. God is truly good to those whose heart is pure.”

There are two ways of reading this verse. Either the poet is defining Israel as those whose hearts are pure, or God is good only to those among Israel who have pure hearts.

It is impossible, in my opinion, to define any ethnic, religious, social, or national group as a whole as all sharing a single characteristic. Human free will being what it is, it is not possible for a group of people to be united in an attribute (such as being pure of heart) unless a violation of that standards means automatic disqualification from the group. Since “Israel” is a designation that transcends disobedience to God, it cannot be that all members of the group “Israel” are pure of heart.

Therefore, it must be the case that the quality of pureness of heart is a limiting factor. God is not automatically good to all of Israel. Rather, God is only good to those whose heart – actions, thoughts, intentions – are pure.

I suggest that those whose actions, thoughts, and intentions are directed solely to good and noble deeds and purposes will be likely to accept and overcome with equanimity the obstacles that life places in their path. The ability to find good and blessing within evil was an admirable quality of Job. It need not be a naive Pollyannaish outlook, but rather both a sincere acknowledgment of difficulty and a desire to find some good coming from or associated with the bad.

Psalm 72

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Let him champion the lowly among the people, deliver the needy folk, and crush those who wrong them. (72:4)

This is the final Psalm of the second (of five) book of Psalms. The subject of this composition is the king.

If we read the Psalm more generally as speaking about any leader (not just a king), the Psalm raises the question of what are the most important qualities in a leader? The quality of this verse is that of fighting on behalf of those who cannot fight for themselves. Those without power have virtually no voice. No one listens, because they don’t have the standing to be able to do anything about the injustice they face. The leader is a person people listen to. It’s like the old commercials about E.F. Hutton, in which there is a crowd of people all talking. One person says the words “E.F. Hutton,” and the entire room falls silent. The tag line is, “When E. F. Hutton talks, people listen.” [Here and here are some examples.]

The willingness of a person of great importance to fight on behalf of those whom society has all but forgotten takes humility, another great quality of a leader. Specifically, the ability to admit that a past action or past statement or past proposal was wrong and change one’s behavior or change one’s mind or position takes humility. Sadly, the political world, rather than recognizing this as positive growth, often condemns it as inconsistency, flip-flopping, or even hypocrisy.

If we don’t allow our politicians to change their minds then we are not allowing them to mature as leaders. We ought to expect that 25 or 35 year old politicians will make mistakes that a 50 year old candidate for president would not make. We ought to have the humility to recognize that the people we choose as leaders might change their minds and make as many mistakes as we have, as long as we look at our lives with honesty.

Psalm 71

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Do not cast me off in old age; when my strength fails, do not forsake me! (71:9)

The context of this Psalm is a prayer from the Psalmist to God. Bear with me for a moment, because I want to suggest that to understand this verse as a heartfelt plea from an aged individual for God to embrace him and give him strength in old age doesn’t really make sense. Such a plea is whiney and ungrateful.

Aging and failing strength happens to virtually everyone, and when it doesn’t happen, when a person dies at a young age, we consider it an exceptional tragedy. On one hand, most people want to live lot an advanced age, even though they know that as they age, their physical vigor will decline. On the other hand, the same people might bemoan their physical decline.

A spiritually healthy person may not welcome the physical decline, but finds a way to adjust his expectations so that he is not continually frustrated by thinking about what he used to be able to do but can do no longer. As our strength fades, we should not be crying to God, we should be thanking God that we’ve loved long enough to experience the sunset of years.

If we imagine that the Psalmist is addressing his child or other caregiver instead of God, the verse has a very different valence. Gone is the whininess and ingratitude, replaced by the reality that we owe our elders extra care as they enter their advanced years. The speaker is pleading with those around him not to abandon him just because he can no longer keep up physically, no longer see well, especially at night, and no longer hear many of the voices around him.

There ought to be no shame in needed extra help. A spiritually healthy person may not welcome physical decline, but accepts with equanimity the assistance offered to him.

Psalm 70

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Let those who say, “Aha! Aha!” turn back because of their frustration. (70:4)

There was a time when it was proper to be gracious both in losing and in winning. Little League baseball players line up after the game to walk past the other team and shake hands. Chess opponents congratulate each other with ‘good game’ after completing a game. I hope this is still the case in youth athletics, but is it the exception rather than the rule in professional sports.

Jim Bouton, former major league pitcher and author of the baseball memoir “Ball Four,” said the following during an appearance on NPR’s “Wait Wait … Don’t Tell Me:”

I don’t like guys hitting home runs and then raising their arms up like they just discovered a cure for cancer. Hey, look at me. I just hit a home run. In our day, you hit a home run, you put your head down, you ran around the bases, you went into the dugout and you shut up. You know why? Because it’s just a home run. It’s not a religious experience.

‘Aha!’ is a taunt. Taunts are obnoxious, excessive celebrations after scoring are obnoxious. The NFL used to give unsportsmanlike conduct penalties for spiking the ball after a touchdown. Such penalties are still given out for especially egregious conduct, but are increasingly rare. The “touchdown dance” is virtually an expected part of the NFL entertainment experience.

Cultivating the quality of humility does not mean that one may not take credit for one’s professional or personal achievements. Whatever we have achieved, it is likely that we had help. We relied on previous generation’s scientific research. We relied on the support staff. We were helped by our family members.

Humility is a matter of balance and compassion – remembering that we didn’t do it on our own, and having compassion for those who also put in a great effort but fell short.

Psalm 69

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As for me, may my prayer come to You, O LORD, at a favorable moment; O God, in Your abundant faithfulness, answer me with Your sure deliverance. (69:14)

The assumption of the Psalmist is that God is more open to petitionary prayer at some moments than at others. It’s like the image we use on Rosh Hashanah and Yom Kippur of gates of repentance opening and closing. If our prayer rises at a favorable moment, it will be answered. If God is not open to prayer at the moment our prayer arises, it will fail.

Another image comes to mind. An average of 280 million sperm cells race toward the uterus. Most will not make it. Only a small percentage of those who do will find the oviduct. Only a fraction of those will make contact with the egg – but the “shell” of the egg repels the initial assault by the sperm cells. Each sperm cell, however, deposits an enzyme that breaks down the barrier. Finally, one cell breaks through a hole in the egg’s outer shell and combines its genetic material with that of the egg. Let’s imagine that this couple has been praying for a child. So many things have to be in alignment: the egg has to be in the right place, ready for fertilization. The sperm have to find their way through a complicated mucus filled maze in sufficient quantity to help one break into the egg. The genetic material in the zygote has to be healthy enough to begin mitosis and the emerging blastocyst needs to attach itself to the uterine wall and absorb nutrition. This couple’s prayer seeks a favorable moment in the same way that the science of reproductive medicine needs a favorable moment to begin the process of creating a child. If the couple’s prayers for a child reach God at the wrong time in the woman’s reproductive cycle, there is little to no chance that God’s answer will be a baby delivery 40 weeks later.

The lesson is that if we are to offer petitionary prayer, we have to ensure that we have done everything in our power to create the conditions under which our prayer might be answered.