We love the psalms of triumph. Prayed songs that orient our worship and bring coherence to our varied experiences of everyday life. These psalms, like psalms 33, 8, 119, 131, and many more help to stabalize us. They insist that God does govern, rule, and order, regardless of what the evidence of our media suggests. Perhaps that’s why we are drawn to them so because, what we often experience in the world is disorientation.
Psalm scholar, Walter Brueggemann, suggests that “Such a ‘mismatch’ between our life experience of disorientation and our faith speech of orientation could be a great evangelical ‘nevertheless,’” a “yes, but” to world as we see it. “But,” as Brueggemann contends, “at best, this is only partly true. It is my judgment that this action of the church is less an evangelical defiance guided by faith, and much more a frightened, numb denial and deception that does not want to acknowledge or experience the disorientation of life. The reason for such relentless affirmation of orientation seems to come, not from faith, but from the wishful optimism of our culture. Such a denial and cover-up…is an odd inclination for passionate Bible users, given the large number of psalms that are songs of lament, protest, and complaint about the incoherence that is experienced in the world. At least it is clear that a church that goes on singing ‘happy songs’ in the face of raw reality is doing something very different from what the Bible itself does.”
We don’t like the psalms of lament, those psalms that name our disorientation. But the people of God have always believed that it is crucial to not leave anything out in our conversations with God. “everything must be brought to speech, and everything brought to speech must be addressed to God, who is the final reference for all of life.” In this way, the psalms of lament, protest, and complaint help us name how life really is, so that new life “reorientation,” might be possible.
Psalm 73 is a disorienting psalm, the “most remarkable and satisfying of all the psalms…because in the career of faith it seems to be the last word on disorientation, even as it utters the first words of new orientation.” Psalm 73 is unqualifiedly candid. The psalmist admits being seduced by the ways of the world and feeling the isolation and shame which disorientation fosters. The psalmist moves into the disorientation and also shows us the move out to something new, an “alternative way of reading reality.”
In light of our current moment in history, perhaps there is no more appropriate psalm for you and me. As you enter into the psalm, notice the movements of the psalm. Verse 1 states the thesis and conclusion in a similar way to how you were taught in English class to provide your thesis sentence in the first paragraph and again in the final section. The premise: communion with God is about heart orientation.
After letting us know where the psalm is heading, the psalmist then moves into the body of the work and invites us to honestly consider our heart’s orientation towards the ways of the world. Honestly naming why we desire them and honestly naming by what means the things we desire are attained. Notice the intimacy in which the psalmist knows the “they” in verses 4-11. The psalmist is admitting obsession with what the rich and powerful, succesful and happy have—an easy life, untroubled by the hang-ups of the less fortunate, with well-cared for and healthy bodies. What fault could be found in such a life? Who wouldn’t want this life?
But also notice the “shrewd economic critique” of the psalmist. The fascination with this life has revealed its foundation. “People who live like that are not disinterested. They are not well off because they are lucky. Such wealth and comfort…is based on violence (v. 6) and oppression (v. 8). They are skillful and adept at self-interest and have no shame about it. They are genuinely autonomous people who look after themselves (v. 11).” And the psalmist is troubled because it seems like their way of life works (v.12)!
Here is where the disorientation begins. The psalmist knows history, knows the words of faith heritage, and they do not resonate with what is observed (v. 13-15). Rather than dismissing the dissonance, the psalmist enters it, is overwhelmed by it (v. 16), but is not abandoned to it. Instead, the psalmist enters into communion with God (v. 17). It appears that not dismissing disorientation is enough to purify!
In “the sanctuary of God,” the holy place, the psalmist recognizes and is freed from the ideology of self-sufficiency which privilege and resources tend to engender (v. 18-20). And, the psalmist is released to repent, though it is a painful admission (v. 21-22). Yet the remorse is not the conclusion; it does not linger. Instead, repentance allows the psalmist to move into where the psalm began, an unabashed companionship with Yahweh, and without apology.
PREPARATION:
IMPORTANT: Try to make sure you have at least 30 minutes of uninterrupted time for this practice. Be realistic and honest about how much space and stamina you have for the quiet components. Some of us will welcome stillness and silence, but most of us will likely struggle to get through even 3-5 minutes of silence—and that is okay! Arrange whatever time you think reasonable (suggested times are provided), and set a timer, it helps. Get into a comfortable position but not too comfortable, so you don’t fall asleep.
PRACTICE:
READ
Read Psalm 73 slowly.
Now that you are familiar with the context and words, close your eyes and take three deep breaths. As you breathe in, pray “Holy Spirit… and as you breathe out, pray, “…Give me ears to hear.” Ask God to give you an openness to hear whatever the Spirit wishes to bring to you today. If (when!) your thoughts wander in the stillness, breathe the centering prayer to quiet your mind. Focus on your breaths as you envision breathing in God’s presence.
Now, reread the passage slowly, immersing yourself in the psalm’s movement through disorientation to reorientation. As you read,
Listen for a word or phrase or detail of dis- or reorientation that stands out to you. Don’t choose this yourself, let the Spirit bring it to your mind. Even if you don’t like it, try to welcome it with humility (it’s key!) and see what happens.
Consider where you are in the movement through disorientation? At the beginning, more envious of the world? In the middle, confused at why the world’s way seems to work? At the heart, confused and wearied? In the first stage of moving to the other side, repentant? Or reoriented to an alternative way of seeing reality?
Give yourself 3-5 minutes to ponder the questions and listen quietly.
REFLECT
Reread the psalm, slowly. As you reflect on the psalm, consider the following:
The word or phrase or detail that stood out to you. Why do you think these words resonated with you?
Your place in the movement through disorientation.
Give yourself 3-5 minutes to ponder all this. Then, ask God, “How does this connect with my life today? What do I need to know or be or do?”
RESPOND
Read the psalm one last time, preparing yourself for what you want to say to God about what you think the Spirit might have spoken to you or what came to you as you imagined moving with the psalmist through disorientation.
Pray whatever you need to pray. You might thank God for something or confess to God something or ask God for something.
Give yourself 2-3 minutes to respond.
REST
Do as you are led for the last 5 minutes. You may wish to wait quietly on God—to simply be with Jesus. You may want to pay attention to God, pondering: what God does in this psalm and what we do, or what about God makes you marvel, or least be with him? Sit in the companionship of God—the one who welcomes the disoriented heart into his presence.