Up, Up, and Away
I say, “My God, do not take me away in the middle of my days, Your years are throughout all generations. Psalm 102:24 NASB
Take me away – When you read this verse, does it seem like a non sequitur? What does “Your years are throughout” have to do with “don’t take me away”? Of course, God is eternal, but how can that have anything to do with a plea not to die too soon? Does the poet really expect that divine eternality gives any justification at all for keeping him alive?
The verb is a bit unusual too. ʿālâ isn’t really about “taking away.” It’s about “ascending, climbing higher, lifting,” and in one case, “healing.” It’s important to note the various occurrences of this verb:
There are nearly 900 occurrences of the verb ʿālâ in the ot. The most common meanings in the simple tenses are “go up” (over 300 times), “come up” (over 160 times) and “ascend” (17 times). In the causative stems the two predominant meanings are “to bring up” (over 100 times) and “to offer” (77 times). The other 230 uses of the word are translated about 85 different ways in the [Authorized Version].[1]
A derivative of this root is used 286 times for burnt offerings, i.e., the smoke that “goes up.” Certainly the poet knew about this nuance. Perhaps he’s suggesting that he doesn’t want to be a burnt offering sacrifice. He’d rather be the sacrifice of Romans 12:1, you know, the living kind. We would probably agree. If this is the nuance he is expressing, then we should notice a few things. First, God is delighted in the smoke that goes up from the burnt offering. Why? Not because it smells good but because it is a demonstration of total devotion. Remember Rabbi Ami: “A man’s prayer is answered only if he stakes his life on it.”[2] In fact, Matthew Wilson has demonstrated that “holiness” in the Tanakh is really “devotion.” Burnt offerings give it all. But, of course, the consequence of giving it all is death, and as the poet notes, he will not be able to offer praises to YHVH in She’ol. If God wants praise, God will have to keep the poet alive.
Notice that the psalmist asks not to be lifted away in the middle of my years. There’s a Hebraic assumption here. A man’s life span is governed by God. To be lifted away prematurely (in the middle) is to disrupt the intended life span. This happens typically because of sin. But since our poet is not confessing, sin isn’t the issue here. That implies that his life should be allowed to finish out the plan, that is, run it’s full course. And, of course, God is the only one who can see to that. “Don’t cut me off” is the equivalent of saying, “Let me finish the course that You have given to me.” Once again, the fact that the psalmist will continue to live is a statement of God’s sovereignty. If he dies, God’s reign and rule could be questioned.
Now, perhaps, we see a connection to the statement about God’s eternality. God will go on, no doubt, but if the psalmist isn’t rescued, if he is taken away like the smoke of an offering, then who will be there to praise Him? God will lose a greater supporter.
Does this strike you as a bit self-centered? After all, the beneficiary of this approach seems to be the psalmist. But if we draw that conclusion, we will have neglected the Hebrew tradition of Moses. Moses would have been the apparent beneficiary of God’s decision to exterminate the “stiff-necked” people and start a new nation with Moses. Yet Moses argued that the real result of such a plan would diminish God even if it benefitted him. “So, Lord, don’t do it. It’s not in Your best interest.” And now the psalmist plays the same card. “Let me live. That will enhance Your reputation! You will go on, but if I live, the generations will know that You are merciful. That’s what matters!”
Now you have a Hebraic prayer tactic. It’s never really about you. It’s about ʿālâ, that is, “lifting up” God. Try that the next time you feel abandoned.
Topical Index: ʿālâ, to lift up, to rise, to ascend, burnt offering, Psalm 102:24
[1] Carr, G. L. (1999). 1624 עָלָה. R. L. Harris, G. L. Archer Jr., & B. K. Waltke (Eds.), Theological Wordbook of the Old Testament (electronic ed., p. 666). Chicago: Moody Press.
[2] Abraham Heschel, Man’s Quest for God, p. 71.
