Discus the doctrine of two ways and retribution in the Book of Psalms with the help of some relevant text.
Ps 1. Here on one side we have the upright, the needy, the poor, the innocent, the other side we have the wicked, the evil doers, sinner. Ps 15
According to this doctrine the wicked will be punished, but now it seems that the wicked prosper and the upright suffer. When does the way of the wicked leads to doom? Is it in this life or after death? The idea is that this prosperity of the wicked will not last. The idea in the book of Job.
Ps 12: Help Lord, cut off the evil doers. Why is t that the just are suffering when the wicked prospers? Ps 14
Ps 73 I lost my balance when I saw the prosperity of the wicked. Is it in vain that I have kept my heart clean? The end gives again hope and confidence for the upright. It is practically the summary of this doctrine of two ways and retrubition.
General notion
Before we deal with the question of two ways and retribution in the Book of psalms, we would like to present briefly the general understanding of the Book of Psalms. As presented by E.J. Kissane, the Book of Psalms is a collection of religious songs used in the liturgy (of the second Temple 520 B.C -70A.D). Some were composed expressly to be sung by Levites and the assembled people in the Temple during the sacrifices on the occasion of great festivals. It is also noticeable that some are from a private character, expressing the sentiments of an individual Israelite, but taken over by the community as a fitting expression of the religious sentiments of the people in similar circumstances. The Psalter is divided in five books: 1-41; 42-72; 73-89; 90-106; 107-150. Each part ends by a doxology.[1]
Each psalm has a theme that is may be some times the expression of joy, sorrow, homage , thanksgiving, asking for pardon, hopes and fears of an individual or the nation to the Creator.
The question of the two ways
The Book of Psalms expresses the ups and downs of the relationship of Israelites and their God. In this way we see a kind of continuation of what is expressed in the Books of Torah, in the historical books and in the prophetic books. Actually, the Pentateuch is all about God’s laws and decrees to his People through the covenant. Through the covenant (Ex. 19) Yahweh is the God of his people and their King who promised to make them strong over the other nations, provided they walk with Him, they lead their lives according to his laws and decrees. On the other hand, the prophetical books recount the intermediary role played by the prophets reminding the people the covenant and all that they had to come across if they could live according to covenant. The historical books talk of the different interventions of God who promised to be with them according the covenant they made together.
The question of the two ways is that in living according to the covenant, the Israelites will have life (Dt.4: 1), will be the strongest in the midst of other nations, they will be happy and prosperous. However, if they do not live in accordance with the covenant, death, weakness, misery and misfortune will be theirs as heritage. This is what some texts in the Book of Psalms are all about. It sings the faithfulness of God (Ps.41), the hope of people, it reminds people to fulfill the vows they made to Yahweh (Ps.50: 14). The two ways are the way to life for those who fear the Yahweh (Ps.16: 11) and the way to destruction or death (Ps.9: 7) for those who do not fear the Lord. The Book of Psalms speaks of the faithfulness of God to his promise that is to be always with his people (Ps.46:4-12). Ps.1:1-6 talks of the happiness of the Just (the one who lives according to the covenant) and the ruin of the wicked.
Doctrine of Retribution
On the other hand, the Book of Psalms prolongs the doctrine of Retribution that is developed in the Pentateuch. Ex.20: 5 and Dt.5: 9 are about God rewards the just and inflicts punishment to the children and grand children of those who do not obey his decrees and law. The doctrine of retribution is much related to the doctrine of two ways. If people chose the way to life, God makes them prosperous but if they choose other wise, He will punish them. The same idea is found in the Book of Psalms. If one keeps the law he will be rewarded and if he or she does not keep the law punishment will follow (Ps.18: 21ff).
According to Kissane, the principle of Retribution is that “God is just, and will protect the good and chastise the wicked.”[2] This principle is dealt with in Ps.9-10. We will bear in mind that the principle of retribution is also connected to the doctrine of judgment which is about God rewarding the just and punishing the wicked (Ps.37). However, the principle of retribution raises a question that needs a particular attention: the suffering of the Just and the prosperity of the wicked. This problem occurs also in the Book of Job whereby a righteous is presented with problems and sufferings (Job 1:13-22). The Book of Psalms deals with the same issue of prosperity of the wicked (Ps. 10: 3-11). The question is why the just suffers and the wicked prospers? Actually this issue came about because it was believe that suffering is linked to sin, it means those who suffer are unfaithful to the covenant. In fact, God promised to make prosperous those who obey his commandments. This question has the response in Ps.35 and Ps. 37 where the fate of the wicked is destruction and that the life of the just is in God’s hand no matter the hardships he endures. The book of Wisdom (2-3) can also help to understand the suffering of the just. In addition, the down fall of the wicked is also presented (Ps.23-29; 137: 7-9).
Conclusion
God urges his people to choose life in living faithfully to the covenant because his judgment is there to reward the righteous and to punish the wicked. Also, the suffering of the just must not disturb us because God intervenes in due time in favor of the just. Thus, as the two ways doctrine is linked to retribution, the same way the rewarding of the good and the punishment of the wicked are inseparable on the day of Judgment. In the so called Historical Psalms (44; 78; 105; 106; 135; 136) review the history of Israel to show how inevitably retribution followed sin and how abundantly God rewarded loyalty to Him and to His law.
Appreciations and critics
1) The traditional doctrine of retribution interpreted as Justice of God and universal law might have made a necessary inspiration for the “lex talionis” whereby eye for eye, nose for nose becomes a solution to divine justice.
2) Retribution principle fosters in a way the moral love of Israel for Yahweh. Such a love must be guided by the demands of righteousness, and hate of sin and wrong. It involves mutual duties and obligations biding Yahweh to faithfulness towards Israel and Israel to obedience towards Yahweh. This means Yahweh’s faithfulness seems to depend on the way Israel handles its duties commanded by Yahweh.[3]
3) Retribution rejects the everlasting goodness and mercy of God. One might be wrong to consider that every misfortune is a sign of Israel’s sin or every success is a sign of Israel’s goodness. This conception is dangerous within a believing society. It may bring about discrimination and division in the society (the born blind).
4) The retribution principle makes an appeal to human responsibility. Meanwhile, it may at times be of a mechanical or magical conception of human experience since both righteous and wicked people can experience happiness and suffering which do not have direct link with their deeds.
5) Retribution principle puts a lot of confidence in human beings who can do right once it is known. The weak side or the tragedies of human beings are undermined in this aspect. Human beings do not perform only good deeds once they know them. Human knowledge or human free will is never sufficient for beginning and effecting spiritual actions and good works as the pelagianism doctrine pointed it out. Human beings have to be guided by supernatural or divine powers. God’s assistance and grace are paramount so that good actions to be performed.[4]
[1] Cf. E.J. Kissane, The Book of Psalms, vol.1 (Dublin: The Richview Press, 1953), p. ix.
[2] E.J. Kissane, The Book of Psalms, vol. 1 (Dublin: The Richview Press, 1953), p. xiv.
[3] Driver and al, Op. cit., pp. xxvi-xxxiii.
[4] Martin CHEMNTZ, Free will, in examination of the council of Trent, FRED KRAMER,
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