Opening the Door to Psalm 119, Part 16

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‘Nun’

Taking the ‘path of least resistance’—also known as the principle of least effort—is the brain’s natural impulse to choose the easiest route. Art Markman, cognitive scientist at the University of Texas, suggests that the path of least resistance is also a dead end to finding solutions to difficult problems. “Our memory drives us back to things tried and true” says Markman, even if those solutions no longer work for today’s problems. For instance, the ‘white lie’, used in the past to escape interpersonal consequences for seemingly ‘unimportant’ issues, becomes a major dead end to developing a long-term relationship like marriage. Markman suggests three solutions to combatting the principle of least effort: “expand the information you have in memory, re-frame the creative problem, and change your collaborators.”

The psalmist pens a lyrical yet strangely parallel message in ‘Nun’, his fourteenth stanza of Psalm 119.

“Your word is a lamp to my feet and a light for my path. / I have taken an oath and confirmed it, that I will follow your righteous laws. / I have suffered much; preserve my life, O LORD, according to your word. / Accept, O LORD, the willing praise of my mouth, and teach me your laws. / Though I constantly take my life in my hands, I will not forget your law. / The wicked have set a snare for me, but I have not strayed from your precepts. / Your statutes are my heritage forever; they are the joy of my heart. / My heart is set on keeping your decrees to the very end” (Psalm 119:105-112).

The psalmist seems to apply Markman’s three points to the ancient yet common human dilemma of breaking out of the rut of life. Look carefully and we see the psalmist’s formula: Scripture as a directive resource, eternity-informed living, and God as collaborator.

Step One. The truest way to break out of our comfort zone and see the world and ourselves in a new way is to take God’s Word seriously. The psalmist recognizes God’s Word as the only light to truly reveal wise living, and he takes an oath to bind himself to it; he is fully cognizant of the restraint this will put on his future decisions, but he understands the principle of freedom-producing restrictions. A mindset of keeping God’s decrees—summed up by Jesus as firstly loving God wholeheartedly and secondly loving our fellow human beings as creations of God—expands the information in our memory as to be a powerful decision-making resource.

Step Two. Eternity-informed living is the most radical way to re-frame our problem. Earth as the stage wherein we access God’s mercy through Jesus’ sin-paying ransom for us is the most profound and far-reaching innovative thought to ever hit our species. The hope offered us not only sets our sights on a glorious afterlife, it gives us strengthening support in our present hardships.

Step Three. Make God our number one collaborator. God’s approach to human living is radically different than our natural bent. Read the gospels and see if the way Jesus lived and taught wasn’t counter-cultural to the nth degree. A commitment to listening to the Holy Spirit speaking through Scripture and through the life of Jesus will force us to consider things from a completely new perspective. Yet the psalmist recognizes God is not only the perfect collaborator; He is ultimately Master and Lord. Our autonomy must bow to His authority. Then and only then will we experience the strange oxymoron that dying to self produces full, flourishing life.

Bowing to the deep innate drive to satisfy self is nothing more than the path of least resistance, the principle of least effort. Bowing to the Almighty Creator resists that path. Obeying God’s Word, accepting Jesus’ authority, and inviting His Spirit to indwell us is the beautifully releasing restraint that guides us to be truly human for eternity. It’s a choice—a challenging, breath-taking, leap-of-faith choice—but it’s infinitely more satisfying than the old life. Come; join the resistance.

Photo Credit: Mr. Arif Solak [[File:Caglayan Waterfalls Honaz Denizli Turkey.jpg|thumb|Caglayan Waterfalls Honaz Denizli Turkey]]

Opening the Door to Psalm 119, Part 7

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‘He’

Eight verses; nine requests. A flood of appeals leaps off the page as the psalmist makes his entreaty to God. For what does the ancient writer ask? Is he pleading for fertility for his land, his people, and his own posterity—like the Greeks would assign to their gods Aphaea and Demeter? Does he want power over invading armies—like the Assyrians’ pleas to Ashur and Ishtar? Is he demanding protection from environmental disasters—like the Incas did through their child sacrifices to the sun god Inti? Is he exploiting the powers of a deity of the dead—like the Egyptian demands of the embalming afterworld gods, Anubis and Ra? No. Rather, the fifth stanza of Psalm 119—petition to the One known as LORD—is a prayer for authentic, holistic, whole-life relationship with God.

Teach me, O LORD, to follow your decrees; then I will keep them to the end./ Give me understanding, and I will keep your law and obey it with all my heart./ Direct me in the path of your commands, for there I find delight./ Turn my heart toward your statutes and not toward selfish gain./ Turn my eyes away from worthless things; preserve my life according to your word./ Fulfill your promise to your servant, so that you may be feared. / Take away the disgrace I dread, for your laws are good. / How I long for your precepts! Preserve my life in your righteousness”. (Psalm 119:33-40).

The psalmist has come to the Great One Himself to ask to be part of God’s plan for humanity. He wants to become what God envisions for him, and is willing to undergo whatever the process requires. Did you see that as you read his request?

He asks for a transformed mind (”Teach me…Give me understanding”)—he recognizes that his natural mind is prone to misunderstandings, assumptions, even ignorance. He wants to know God’s commands so that his rational, logical mind can be engaged in the process of obeying God.

He also asks for a transformed heart (“Turn my heart…”)—he acknowledges his usual set-point is one of selfishness, and this self-centredness has distorted his humanity. To get to the root of the problem, the psalmist knows, to be truly authentic his heart must be God-centred. He must love God, but he needs God’s help to do it.

He then asks for clarified goals (“Turn my eyes…”)—he identifies the fickleness of his own desires, the tendency for his sensual nature to override his mind and his heart. To become constant, committed and unswerving, the psalmist asks God for blinders. He wants to repulse the flare and dazzle of temptation so as to be sensible to the radiance and glow of true (hu)manliness. But he needs God’s help if he’s ever going to conquer this powerful adversary.

But the high point of the psalmist’s appeals comes after the requests for his mind, heart, and senses. The zenith of his petition points to a promise. The psalmist has read God’s word and has discovered a treaty, a promise made by God and confirmed by a covenant. It was a promise to bless all peoples (Genesis 12:3) through a ‘seed’ (Genesis 3:15). The psalmist recognizes that a promise made by God is as good as a promise gets, and he wants to benefit from it. What the psalmists doesn’t yet fully understand is how the promise will be fulfilled—that the promise is not a what but a who.

Centuries later who would come onto earth’s scene but a baby, a descendant of the woman of Genesis 3 and of the man of Genesis 12. He was Jesus, the Promised One who alone could assure the transformation the psalmist desired in himself.

For the Son of God, Jesus Christ,” explains a later writer, “…was not “Yes” and “No,” but in him it has always been “Yes,” For no matter how many promises God has made, they are “Yes” in Christ…Now it is God who makes both us and you stand firm in Christ. He anointed us, set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come” (I Corinthians 1:19-22).

So we see it is He, Jesus, who answers and completes the psalmist’s petition. He transforms hearts, minds and goals. He takes away the disgrace the psalmist dreads of being less human than his Creator intended; He is the source of the precepts of Scripture; He is the Righteous One whose ransoming death and resurrection preserves the lives of those who submit to Him. He is the source of relationship with God. He is the answer to every prayer.

(Photo Credit: By Alex Sancliment – Own work, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=33675549)

HOME

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The City of Vancouver has a problem. It’s ranked as the tenth cleanest city in the world, one of the most livable places in North America, and boasts one of the world’s most beautiful metropolitan reprieves, Stanley Park. That’s not the problem. The problem is homelessness. In spite of a goal to completely eradicate the dilemma by 2014, the number of homeless people on Vancouver’s streets is on the rise. But that’s not the worst of it. If we are honest and look deep enough, we have to admit every one of us has contributed to those numbers.

We have all left the safety of home and camped on skid row, figuratively speaking. We’ve cast away the restraints with which our consciences have tried to surround us. We’ve said to the Father of our souls in one way or another, “I’m out of here!” Perhaps we’ve only dared to slip out under cover of night and return before dawn to hide our forays. Or we’ve ignored the Father, while living under His roof, so that others in the household will think all is well. We have all left home one way or another. Away seemed like the answer to our penchant for happiness.

Dr. J. Begbie, a professor at Duke Divinity School, has a theory[1] about this movement we all experience. He sees this trend as descriptive of the Bible’s story of our world. He calls it the “home-away-Home” progression, and he says music illustrates this same phenomenon. There is a beginning, followed by tension, followed by resolution. He says it is one of the fundamental patterns governing our lives. He describes it this way:

Home is “the equilibrium of the good earth and the Garden of Eden, with the first humans live in harmony with God and delight in each other.” That’s only a distant genetic memory for us, but we sense it, don’t we? We long for it in the quiet moments of our lives.

Away describes the tensions that have entered. “Humans rebel, they say no to God.” We’ve done that. We’ve wandered, explored places we should never have gone. We’ve been homeless.

 Home is God’s “work on a resolution, beginning with a character called Abraham, climaxing in Jesus, and finishing with what the last book of the Bible calls ‘a new heaven and a new earth’…not simply a return to how things were but to a universe remade.” That’s the resolution we each need in our lives—souls remade.

Jesus describes a similar story about our problem of homelessness. He talks about His going home to the Father to prepare a place for those who turn to Him. It’s the Home our souls have longed for. It’s where the Father resolves the tension of our wayfaring souls.

We’re all at different places on the journey. Jesus says no one is so far away that they have to remain homeless; if they truly want to come Home He can bring them there. That’s what you and I need, isn’t it? Someone who can turn our hands and feet, heart and soul toward Home. He’s there for the asking.

Father of my soul, I’ve been away far too long. My wanderlust has led me places I never meant to go. Only You can make me fit for Your Home of homes. Let Your love bind me to Yourself so I will always be where You are. Thank you Jesus.

 

[1] Willard, D. ed., A Place for Truth, IVP Books, Downers Grove, IL, p.217-219.

(Photo Credit: Ajith Rajeswari, Wikimedia Commons)