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| By blessing, this view usually means material goods, fertility, long life or lots of children. There are other theologies, both in the Old and the New Testaments, which bring a creative tension to this theology. Jesus himself said, “Blessed are those who are persecuted for righteousness’ sake” (Matt. 5:10). It’s not that DH theology is wrong; God is complex enough that one theology cannot fully comprehend how God works in the world. Psalm 73 is one place where we see a righteous person struggle with this theology. The wicked are prospering materially, and the righteous people are not! “In vain I have kept my heart clean!” says verse 13, which stands in direct contradiction to verse 1. But something happens that changes the psalmist’s mind. The psalmist starts thinking about the community of believers (verse 15) and then, in the sanctuary, he or she receives a new insight. The psalmist perceives the end of the wicked. This can mean many things, but at least the psalmist sees that the wicked may not be as content as first thought. One way this poem works through the theodicy issue is by redefining “good.” The psalmist discovers that perhaps “good” doesn’t mean material wealth and fame and a fine reputation. Perhaps it means being at peace in the presence of God. Verses 23 through 28 talk about being with God. “Nevertheless I am continually with you” says verse 23, and verses 28 puts it bluntly, “But it is good to be near God.” The life situation doesn’t change for the psalmist. Wicked people don’t get burned in front of him, nor does the psalmist start to receive incredible riches for being faithful. But his understanding of God’s blessing does change. God does bless the righteous, and sometimes that is in material ways, and sometimes, perhaps even better, the blessing comes in the privilege of being in the presence of God’s very being. |
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