In a previous article on an overview of the Book of Psalms, I mentioned that Psalms 1 and 2 serve as an introduction to the Psalter. Many scholars believe that they are one literary unit and that together they form an acrostic, which begins and ends with a blessing:
Psalm 1:1 – “Blessed is the man who…”
Psalm 2:12b – “Blessed are all who take refuge in him.”
And in between, the psalmist presents a contrast between two ways. The way of the wise person (1:1-3), and the way of the wicked person (1:4-6); the way of the foolish nation (2:1-3) and the way of the wise nation (2:10-12). The way of wisdom, therefore, frames the introduction to the Psalms. And in the center of the two, the climactic point of the two Psalms is the enthronement of the king (2:4-9).
The Themes of the Law and the King in the Psalter
Moreover, the theme of Psalm 1 is the Torah (1:2), and the theme of Psalm 2 is the reign of God through the Son (2:6-9). These two central themes of the book prepare us for their occurrence throughout the rest of the book. In fact, three times we find, in a strategic place in the psalms, this pairing of a Torah psalm with a Kingly psalm:
- Psalms 1 (Torah) and Psalm 2 (Kingly)
- Psalms 18 (Kingly) and Psalm 19 (Torah)
- Psalms 118 (Kingly) and Psalm 119 (Torah)
Psalm 1: A Wisdom Psalm
Psalm 1 has been called a Wisdom Psalm. It opens with a comparison between the righteous person and the wicked. This contrast in negative terms initially focuses on what the righteous person does not do: He doesn’t walk, stand, or sit with the wicked. We see a progression in the action. Life is never static. We are either moving towards God or towards evil. If we begin walking with and enlisting the counsel of evil men and women around us, it won’t be long before we are sitting at the table with them, dispensing their corrupt counsel ourselves.
Discernment in our Interactions with the World
This psalm teaches us that we need to be discerning in whom we allow to influence us. Jesus taught us that we are to be in the world but not of it. The influence is supposed to go in one direction: We are to be salt and light in the world. If what we read, listen to, and watch begins to have a greater influence on us than the wisdom found in Scripture, that’s when it’s time to reevaluate what we expose ourselves to.
Delighting in God’s Word
Returning to Psalm 1, we see in v. 2 that the psalmist next draws a positive contrast between the wise man and the wicked. This blessed man’s greatest joy is God’s Law. It’s what he falls asleep thinking about and wakes up craving. What a needed reminder to us that the study of theology must always be more than a mere intellectual exercise. May Christ and his Word be our delight, treasure, and joy!
The Blessed Man and the Valiant Woman
As a Wisdom Psalm, Psalm 1 resembles in many ways the book of Proverbs. It’s a mini manual for walking in wisdom. Yet over the years, I have found the example set by this man as unattainable – similar to the example set by the valiant woman of Proverbs 31. Incidentally, it’s worth noting that the books of Psalms and Proverbs are often paired together in biblical studies: The Psalter opens with the imagery of the ideal man, and Proverbs concludes with the imagery of the ideal woman.
Psalm 1 in Light of Christ
The imagery of the blessed man of Psalm 1 is poetic language meant to inspire, not crush. Christ alone perfectly embodies him. So, when we find ourselves discouraged because we don’t measure up to its standards, that’s the point! These words are intended to point us to Christ, the only man who ever walked perfectly in the way of the righteous. And in looking to him, we find hope.
The Imagery of the Tree and the River throughout Scripture
When we read Psalm 1, we should consider how it relates to the rest of Scripture. For example, v. 3 speaks of a tree planted by streams of water. We first find a tree and a river linked together in Genesis 2:9-10, where we learn of the tree of life and of the river that flowed out of Eden. The two are paired again in Ezekiel 47:12 and Jeremiah 17:8.
Moreover, throughout redemptive history, that tree grows into a symbol of the redeemed nation of Israel. Tragically, due to its unfaithfulness, the tree is cut off. The people of God are sent into exile. And all that remains is the faithful remnant, represented by the stump (Isa 6:13). But from that stump would come the One who would keep the covenant, fulfill the law, and thus regather Israel (Isa 11). And we as believers live in dependence upon him. We draw from his springs of living water. And we await that great day when, at last, we will stand by “the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb” and “the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations.” (Rev. 22:1-2).
The Importance of Biblical Theology
Making these connections helps us see the unity of Scripture. We can thus better appreciate how it builds upon itself. These commonalities are not a coincidence. They show us how both the human and divine authors were creating one united storyline from Genesis to Revelation. Recognizing these links is a skill we can develop as we learn themes in biblical theology.
Themes in Psalms 2
Psalm 2 contains four themes that we find throughout the Psalms and the rest of Scripture:
1) The LORD is King over all the nations
- Book 1 – Psalm 10:6
- Book 2 – Psalm 47.2
- Book 3 – Psalm 84.3
- Book 4 – Psalm 95.3
- Book 5 – Psalm 145. 1,13
2) The LORD reigns from Zion (Jerusalem) – but also from heaven!
- Book 1 Psalm 20:2
- Book 3 Psalm 99:2
- Book 4 Psalm 146:10
3) David’s kingship is permanent
- Book 1 Psalm 18:50
- Book 2 Psalm 45:16
- Book 3 Psalm 89.3-4
- Book 4 Psalm 95.3
- Book 5 Psalm 132. 10,11
4) The throne of Yahweh and the throne of David will become one
- 1 Chronicles 29.23
- Psalm 110:1-2[i]
Psalm 2 Misunderstood
This psalm has often been taken out of context. Many missions-focused songs quote v. 8: “Ask of me, and I will make the nations your heritage, and the ends of the earth your possession.” Perhaps this is because the Great Commission in Matthew 28 also uses the expression “the ends of the earth.” However, this psalm is not speaking of missions, but of judgment. The next verse completes the thought begun in the v. 8. “You shall break them with a rod of iron and dash them in pieces like a potter’s vessel.” Verse 9 certainly never appears in any of the worship songs I’ve ever sung based on this psalm!
The context is one of judgment over the rebellious nations. They will all be brought under the authority of the Son. Some will do so willingly, by kissing the Son, as the psalmist invites them to do in v. 12. But those who refuse will bear the Son’s wrath and perish in the way.
Psalm 2 in Context
When we read this Psalm as Christians, the reality that Jesus is the Son it speaks of is clear to us. But it’s important, first, to understand what its words meant to the original audience. This has been called a Coronation Psalm. The words the king declares are concerning the royal covenant. At the heart of the covenant is the concept of sonship. On one side is the son, the human partner in the covenant, and on the other is God, who is father. This imagery and principle of covenant sonship go all the way back to the Sinai Covenant in Deuteronomy 1 and 8. God promises to care for and discipline Israel as a father cares for and disciplines his son.
But whereas the focus of the Sinai covenant is the relationship between God and Israel as a nation, the focus of the Davidic covenant narrows to a relationship between God and the king. And yet the concept of sonship remains central. We see this in 2 Samuel 7 when God speaks this promise to David through the prophet Nathan: “I will be his father and he shall be my son.” This is why David could say to God: “You are my father” (Ps 89:26).
One commentator goes on to explain that although the Davidic covenant was eternal, it, like all covenants, was renewed from time to time. In this case, through coronation, a new descendant of the Davidic dynasty ascended to the throne. Thus, when God declares “you are my son” he is renewing his relationship with David’s house in the person of the newly crowned king. And the word “today” demonstrated that the words were announced on the coronation day when the divine decree became effective.[ii]
Psalm 2 in Light of Christ
The original audience understood this Psalm as messianic. Even today, Jewish readers await the Anointed One who will fulfill this promise made to them. But as believers in Jesus Christ, it’s clear to us that this Psalm foretold the coming of the Son who would rule over the nations. And while our culture loves the gentle Jesus (as do I!), he is also the Christ who will come to judge the living and the dead. For those who take refuge in him (as the Psalm invites in its conclusion in v. 12), there is blessing and life. But for those who reject the Saviour, there is wrath. Also, that the Son will reign with justice over the nations and their kings speaks of the inbreaking of God’s kingdom over the kingdoms of men.
These truths are timeless, and we rejoice that we are a part of his everlasting kingdom. We have kissed the Son! This kiss is an act of submission befitting a humble subject. That indeed is the posture we all ought to have.
Implications
- Psalms 1 & 2 remind us to come with a posture of humility before the Son. Yes, he is our friend and brother. But he is also the King whom we should serve with fear (2:11).
- Psalms 1 & 2 also remind us of our dependence upon Christ. Without his help, we are doomed to failure. We cannot perfectly emulate the blessed man of Psalm 1. Apart from his grace, we can’t avoid the judgment that awaits the rebel nations of Psalm 2. From beginning to end, the Christian life is one of utter dependence upon Christ and his enabling Spirit.
- In Psalm 1 & 2, the Son’s inevitable rule over the nations and their kings should comfort us today when we feel marginalized as a minority group in our secular, post-Christian cultural contexts.
[i] I am indebted to Doug Virgint and his course “Preaching in the Psalms” for the lessons I share here.
[ii] Peter C. Craigie, Psalms 1–50, 2nd ed., vol. 19, Word Biblical Commentary (Nashville, TN: Nelson Reference & Electronic, 2004), 67.
