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Biblical Realism as Faith:
The Wisdom and Psalms Traditions
Dennis Bratcher
Most Christians are familiar with the more well-used parts of
Scripture, such as the Old Testament prophets, the Gospels, and the
writings of Paul. However, most Christians are less familiar with other
parts, such as the Psalms and wisdom traditions (the wisdom books
usually include, Job, Proverbs, Song of Solomon, and Ecclesiastes; some
include Ruth). While many people are vaguely acquainted with parts of
the Wisdoms books, such as Job and Proverbs, or read selected psalms as
daily devotionals, there is a general lack of understanding of how these
books relate to Christian living today and what theology they contain in
relation to other parts of the Bible. For example, often Job is
characterized as a book about patience, ignoring the fact that on closer
reading Job is anything but patient in the book. The book is not really
about patience, but focuses on one of the most penetrating questions
that people of God can ask: how can we understand the innocent suffering
of the righteous?
And of course, The Book of Psalms is filled with questions. There is
pain, anger at both others and God, suffering, illness, despair, and
sometimes unmitigated rage. These are aspects of human existence that
bring forth the deepest and most penetrating questions. Yet, there are
also prayers of thanksgiving for deliverance, celebrations of God’s
goodness, liturgies of worship, memories of failure and grace, the
simple joy of living, doxology, and sometimes reflections about the
difficulties of life. The whole gamut of human experience is expressed
in various ways in prayer to God.
There is a realism to the Psalms that will not be clouded by the
sometimes excessively syrupy way that modern worship treats the psalms.
In a context where we think that praise means handclapping, smiles, and
a focus on the positive, we perhaps need to be reminded that the title
of the book of Psalms, the book that contains all the realism of life
from pain to delight, from hurt to joy, from the depths of despair to
the heights of hope, all of them are titled in Hebrew tehillim,
"praises." That sense of letting all of life praise God, whether in
thanksgiving and hymn or in lament and penitence is the realism of
biblical faith that we sometimes neglect in our modern religion. And
yet, it is an integral part of Scripture, and of biblical theology.
We are used to seeing the Bible in terms of instructions from God
thundered from Mount Sinai, the words of God through the prophets, the
word of God pronouncing judgment on sin, or the promise of God’s
presence and grace in times of national calamity. We are not used to
hearing the Bible much in its more human dimension, where the deep
questions of human existence burst to the surface and explode to be
hurled in the face of God. We too often assume that the entire Bible is
either about proper piety, promises of hope, or judgment on sin.
And yet, most of us, in fact most of God’s people throughout biblical
times and through the ages, live in the "between" times, in the ordinary
times where great events are long in the past or anticipated in the
future. While much of the Bible recounts those high or low points of
God’s peoples’ journey, most of their actual living was in the "between"
times when ordinary day-to-day living had to be done. And in those
ordinary times, life still happened. There were all the ups and downs of
human existence, both joys and triumphs along with the tragedies and
pain that accompany all human existence.
And so there were questions from God’s people. They were the screamed
questions of "why?" and "how long?" They were the reflective questions,
like "why do the wicked prosper?" They were the more deeply pious
questions arising out of the darkness of human experience: "O Lord, why
do you cast me off? Why do you hide your face from me?" (Psa 88:14). And
they were the questions that could not even be framed as questions but
hurled forth as curses, as the psalmist cried out the deepest of his own
emotions: "May his memory be cut off from the earth. For he did not
remember to show kindness, but pursued the poor and needy and the
brokenhearted to their death. He loved to curse; let curses come on him"
(Psa 109:16-17).
Some Christians assume that all of life should be positive and in
a superficially pious mode suggest that God’s people, that Christians,
should never question God. And yet, there are the questions, scattered
throughout the wisdom and psalms traditions, plainly and sometimes
harshly spoken, yet never condemned by God. That kind of biblical realism
should be taken seriously by those who value Scripture as the
instructions for God’s people. We dare not let our own notions of what
God is about in the world and false notions about how we are to live as
God’s people overshadow the truth about our humanity lived under God
plainly spoken from the pages of Scripture.
Along with the questions are the practical observations about life,
observations that do not rise to the level of prophetic pronouncement,
but are nevertheless important for God’s people to know and learn about
life and living. They are observations about family relationships, about
marriage and commitment, even about sexuality and its joy as a gift from
God, about how to get along with others in community, how to avoid
conflict and strife, about the dangers of pride and laziness, the folly
of ignorance and selfishness, and all manner of advice about how to live
life well as God’s people.
These observations about living well as God’s people in God’s world
were not proclaimed as the word of God in any authoritative manner. They
arose from within the community as they lived and experienced life, and
learned what made for peace and well being in God’s world (shalom) and
what caused contentions, unhappiness, and strife. As God’s people, they
accumulated a wisdom that dealt with the practical aspects of daily
living. And they passed on the wisdom of the community to succeeding
generations as a truth of God. This is the human dimension of Scripture
that, for us, is no less authoritative than the words of God at Sinai,
or the words of the prophets, or the writings of Paul. Walter
Brueggemann, a world renowned Old Testament scholar, captured this
aspect well when he titled a book on the wisdom traditions In Man We
Trust: The Neglected Side of Biblical Faith (John Knox, 1972).
And yet, as Brueggemann’s subtitle suggests, we too often neglect
this human dimension of Scripture. There are many reasons for that
neglect that includes sociological and psychological factors. However, a
significant reason within Christianity is the influence of Greek dualism
and certain theologies developed in Christianity from those assumptions.
As a result, we have not trusted human beings to understand very much
about God, let alone allow human wisdom, no matter how God inspired, to
become part of God’s word to us. So we wait for the prophetic word, or
the authority of the preacher, or official doctrine and law, not
realizing that embedded within all of life there is truth about God that
we can grasp as God’s people if we are willing to see with the eyes of
Faith.
This is not to say that "nature" itself is a source of revelation,
although there are some who contend just that. Rather, it is to say that
God can reveal himself and his truth in more ways than through fire,
lightening, and thunderous words. The psalmic and wisdom traditions
believed that God also spoke to his people through the ordinary modes of
human existence, in the everyday things that all human beings do. It was
a belief grounded in the idea that all of life is sacred because it is
created by God and is lived under God in His creation. This is sometimes
called "sacral humanism" as opposed to those who can only see humanity
in negative terms as "secular humanism" (see
Humanism in Scripture and
Culture: Recovering a Balance).
With such a commitment to God as Creator, not just of the world but
also of humanity and human existence, the people began with a profound
reverence for God and the world that God had created and in which humans
live. This is what the wisdom traditions called "fear of the Lord" (in
Hebrew the word "fear" is the same word that is also translated
"reverence"). It is this "fear of the Lord" that is the beginning of
authentic knowledge and understanding, wisdom, about human existence
(Proverbs 1:7, 9:10). It is this wisdom that understands God, the world
that God created, and human existence in that world under God (Job
28:28, see The Character of Wisdom and
Patterns for Life: Structure,
Genre, and Theology in Psalms). It allows humans to live realistically
and faithfully in a world that does not always work according to our
expectations and wishes.
By living in God’s world as his people, and with the proper reverence
of God, the biblical traditions believed that human beings could receive
wisdom from God concerning how to live in the world, as they themselves
put forth the effort to seek it and value it (Proverbs 2:6-7). That is
the basis for the truth of The Psalms and the wisdom traditions, not
just as God’s words thundered from the heavens or as the traditions of
men and women apart from God, but as Scripture.
As Scripture, the psalms and wisdom traditions, with all of their
earthy, unvarnished reality, provide us with resources to live as God’s
people in a world in which hallelujahs are not always authentic and
hand-clapping praise is not always honest. That does not mean that
biblical confessions bring no hope in the midst of the occasional (or
frequent) darkness of human circumstances. They do. But it does mean
that Scripture is far more balanced and realistic in dealing with the
reality of human experience than we usually recognize. And the
Scriptures, in their totality that includes all of the psalms and the
wisdom traditions, teach us that such honesty and biblical realism is
authentic faith.
-Dennis Bratcher, Copyright ©
2013, Dennis Bratcher -
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Related pages Character of Wisdom
Humanism in Scripture and
Culture
Patterns for Life: Structure, Genre, and Theology in Psalms
The Writings
Scripture in the Church
Biblical Theology |