Have you ever sat through someone else’s holiday photographs? It is rarely an edifying experience. Have you ever heard someone waxing lyrical about an event that you never experienced? It is difficult to draw any excitement from someone else’s experience. Something is lost in translation as we hear of experiences second-hand. Even as the person with first-hand experience of an exciting event we only have our memory.
Later we might struggle to remember the feelings, the emotion, pathos, or adrenaline, depending on the performance we are thinking of. This is of course part of the reason why Jesus uttered the words, “Do this in remembrance of me”.
The same challenge is true of the psalms. They are prayers, poems, and songs. Prayers function properly when prayed. Poems are at their best when performed. Songs are made for gathering together.
In this sense preaching a psalm is only an hors d’oeuvre, a starter, a taster, an invitation to do something with the psalm in question. Trying to distil the propositional truth from any psalm, or any piece biblical poetry—including the Prophets of the First Testament and Jesus’ teaching in the Second Testament—is akin to dissecting a butterfly to show how beautiful it was in flight.
The stakes are higher with the Bible. The power of praying goes beyond the best theatre, concert, or sport. As God-breathed, the Bible does not just work at an emotional level it has transformative potential. It works through the Spirit and in Christ to save, and to sanctify—to make us more like Jesus Christ.
Blessed and Happy
Psalm 32 as prayer, song, and poem, opens with two verses that start with the word ‘blessed’ or ‘happy’, depending on the English translation. Or as the New Living Translation puts it:
Oh, what joy for those
whose disobedience is forgiven,
whose sin is put out of sight!
Yes, what joy for those
whose record the Lord has cleared of guilt,
whose lives are lived in complete honesty!
Psalm 32:1–2, NLT
The very first psalm, the one that sets the ball rolling in the Book of Praises, starts with the same Hebrew word, ’ašrê. There the imagery of a tree planted by streams of water reminds us that not only are we blessed and happy in Christ, but we are places where God’s grace is at work, where others can find the living water that Jesus promised, and the fruitfulness of being rooted in Christ.
Psalm 119 also starts off with the same idea of double blessing as Psalm 32. There is an English saying about counting your blessings. There’s even a hymn that tells us to do this:
Count your blessings, name them one by one;
Count your blessings, see what God hath done.
Johnson Oatman, 1897
Whilst counting our blessings, in one sense, is a sensible response to all the wonderful things that God has given us in creation and in our lives, the blessing in Psalm 32 is of a different level. The double blessing here is the most basic happiness, blessing, and joy, that we can experience, because it enables life to be lived to the full—here and now. More than that, it is the foundation of a relationship with the living God and therefore our future life too. It is the knowledge of sin and guilt taken away by God.
Most of us will remember the joy described here, that of our first taste of forgiveness. This joy, that comes from having no barriers between us and God, is not meant to be a one-off event. Such joy, that comes through faith and forgiveness, is the central plank of a relationship with God the Father, through Jesus Christ. If we do not have this forgiveness there is no relationship for us to deepen. As with a human relationship, trust and faith are essential not just for growth but for survival.
Illness and Sin
Before the psalmist experienced the blessing, happiness, and joy captured poetically on a scroll, they were in a dark place. The natural sense of this psalm is that the psalmist—the heading encourages us to see David as the psalmist—experienced illness. An illness summed up as ‘wasting away’ and experiences that led to ‘groaning’:
When I refused to confess my sin,
my body wasted away,
and I groaned all day long.
Day and night your hand of discipline was heavy on me.
My strength evaporated like water in the summer heat.
Psalm 32:3–4, NLT
Perhaps it is metaphorical language? Is it possibly the language of anxiety or fear? Perhaps it is a psychosomatic illness arising from fear of God? Or is it old age or a virus? All of these are plausible when we look at other penitential psalms (Psalms 6, 38, 51, 102, 130, and 143) as a group. It is also apparent that the psalmist links their emotional or physical illness with sin.
Sin can be the cause of both emotional and physical illness, but this is not the same as suggesting that all ailments can be explained in this way. Nor that we should be quick to make such judgements. The Book of Job warns against such missteps.
An important point is raised here—the same point raised by Hebrews 12. Do we moderns, or post-moderns, still have an openness to being disciplined as God’s children? Do we ever stop for a minute to ask such a question? The psalmist is in no doubt, on this occasion, that they learned the need to repent of sin from an experience of lack of blessing, happiness, and joy. The author of Hebrews tells us to learn discipline from God as his children:
In your struggle against sin, you have not yet resisted to the point of shedding your blood.
And have you completely forgotten this word of encouragement that addresses you as a father addresses his son? It says,
“My son, do not make light of the Lord’s discipline,
and do not lose heart when he rebukes you,
because the Lord disciplines the one he loves,
and he chastens everyone he accepts as his son.”
Hebrews 12:4–6, NIV [Quoting Proverbs 3:11–12 LXX]
Our first thoughts, and our first prayers, look to deliverance from every ill from the trivial to the severe. There is nothing wrong with this being our first thought and prayer, and of course God in his mercy can deliver. But what if there is something to be learned from our affliction?
I confess I do not entirely like this idea. It is, however, too much of the fabric of the Bible to be ignored. Paul has a struggle, a ‘thorn in his flesh’ (2 Cor. 12:7), that he wanted gone but God saw fit to discipline him through it. The beatitudes in Luke 6 and Matthew 5—sayings of happiness, blessing, and joy turn the notions of blessing on its head. The beatitudes celebrate being poor in spirit, weeping, and being persecuted.
Praying the Psalms
This is exactly why we need the psalms. In praying them we find ourselves praying differently to the one-dimension prayer we default to—the dreaded shopping list prayer.
The psalms are tantalising snapshots of all manner of the type of conversations that we can experience with God. We can find new things to say and we can hear new things in return, when we open up to them. Though they can appear to be hard work at times, they have famously been understood as a school of prayer by spiritual giants such as Saint Augustine, Martin Luther, and more recently Eugene Peterson. If they are a school perhaps, we should not be surprised that they are hard work. Why would we be surprised that being a disciple should require discipline?
Learning prayer from the Bible helps us avoid two errors in prayer. One of these errors is the praise of self rather than God. This is what prayer becomes when it is the wish list, or shopping list, of what we want. The second error avoided by using the Psalms, and other biblical prayers, is the vacuum of no prayer which we sometimes find ourselves in.
As Stubborn as a Mule
One of the challenges of the psalms is how they switch between ideas, images, and moods. A good practice in praying a psalm is to ask the question, “Who is saying this verse?”. Verses 8 and 9 come across as being spoken by God himself. Now we might expect that God has some nice words with which the psalmist is inspired at the close of the psalm. Not so much. Instead God says:
I will instruct you and teach you the way you should go;
I will counsel you with my eye upon you.
Do not be like a horse or a mule, without understanding,
whose temper must be curbed with bit and bridle,
else it will not stay near you.
Psalm 32:8–9, NRSV
God is reminding us that we are as stubborn as mules, we are sinners despite also being saints through Christ.
We are all asses when it comes to walking with God, praying, and especially staying close to God by confessing our sin. Or perhaps it is just me?
As the proverb says, ‘You can lead a horse, or a mule, to water but you cannot make it drink’. So, it is over to you. What will you do with Psalm 32? How can you experience it for yourself?
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