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centuries. Its importance to Christianity can hardly be understated. Some report that this poetic
book has garnered more attention from Christians, including New Testament writers, who
frequently quoted it or made allusions to it, than any other Old Testament book.[1] The Psalter
contains prayers, praises, and much more as we shall see.
Through the use of a poetic styling, the Psalter provides us with “a cross section of God’s
revelation to Israel and of Israel’s response in faith to the Lord.”[2] The 150 psalms are divided
into five “books” of unequaled length reflecting an external structure, in theory paralleling the
five books of Moses.[3] The theory has long been assumed that an editor marked the internal
divisions within the Psalter by the presence of doxologies found at the end of certain “seam”
psalms (41:13; 72:18-19; 89:52; 106:48), however there is a sense of extreme pessimism toward
this view by some.[4] In defense of this view Wilson stresses, “a careful study of the use of
psalm-headings to group the psalms of the Psalter indicates that the doxologies mark real,
intentional divisions rather than accidental ones.”[5]McCann Jr. states, “it is a nearly unanimous
consensus that Ps.1 was either written or very intentionally chosen to be the introduction to the
Psalter, and many interpreters also conclude that Pss. 1-2 constitute a paired
introduction.”[6] Wilson believes these intentional divisions, indicated by what he terms “seam”
psalms, help to reveal the editorial structure and to signify the editorial agenda.[7] If the “book”
divisions and the introduction of Pss. 1-2 are indeed intentional, then we must assume that the
editors placed Pss. 1-2 to introduce an interpretative program for the entire book. Robert Cole
agrees,
Understanding the meaning of the first two psalms of the Psalter is essential in any attempt to
describe the message of the book as a whole. In their role as introduction to the Psalter, one’s
reading of them should be determinative for the interpretation of subsequent psalms.[8]
This view follows in the path of the Jewish rabbinical tradition of the Talmud (Berakhot 9b)
which describes Pss. 1-2 as one unit based on Berakhot 10a, “David began and ended every
passage of which he was particularly fond with the word ashrei – ‘happy. He began with ashrei,
as it is said (Ps. 1:1) ‘Happy is the man,’ and he ended with ashrei, as it is said (Ps. 2:12) ‘Happy
are all who put their trust in Him.’”[9]
If that is true, then we must mine the meaning of Pss. 1-2 as if it were a very precious diamond in
order to arrive at a correct holistic understanding of the Psalter. Jesus claimed that things in the
Psalter were written about Him in order to be fulfilled (Lk. 24:44), therefore the Christian must
approach this book, belonging to the third division of the Old Testament, the Writings, with great
reverence and interpretive care.
Psalm 1 Exegesis
Introduction:
As noted, Psalm 1 is important to the entire outworking of the Psalter. According to Wilson,
there is undisputed manuscript evidence to support Psalm 1 being placed as a preface to the
Psalter, indicating “the use of a thematic or programmatic composition to provide an
interpretative introduction.”[10]
There are a wide variety of views as to what the editorial “thematic or programmatic
composition” is designed to achieve. J.C. McCann sees Psalm 1 as inviting the reader to view all
that follows it as encouraging the reading of the Psalter as a source of God’s instruction, torah,
for righteous living.[11] Brueggemann recommends that “it announces that the primary agenda
for Israel’s worship life is obedience, to order and conduct all of life in accordance with God’s
purpose and ordering of the creation.[12] VanGemeren suggests an alternative reading,
The placement of Psalm 1 is significant in that it sets forth God’s “ideal” person…The Psalter is
not predicting Jesus as the Messiah, but it is instructing the godly to look for the kind of messiah
with whom the Lord is pleased (40:8) and who does not sin against the Lord (40:12)…Both
Israel and the Davidides failed to live up to this ideal. The best of the godly Israelites and of the
Davidides were unable to bring in the state of happiness and peace to which Psalms 1 and 2 (cf.
Ps.72) witness. The apostolic reading of the life and ministry of Jesus Christ in the light of the
Psalter helps the modern reader see how the Psalter witnesses to Jesus as “the human” who
alone has pleased God and by whom alone redemption, happiness, and peace are secure.[13]
It appears that all three readings have merit. The strength of Psalm 1 may lay in the fact that it
accomplishes all three; however, it appears more likely that VanGemeren is on the more solid
interpretive path. With this in mind, Psalm 1 must be interpreted at two separate levels: first as
an individual psalm and then in its relation to the entirety of the Psalter.
Psalm 1, as a didactic poem, by virtue of its language and content, must be classified as a
wisdom psalm.[14] As Miller notes, “the poetry of Psalm 1 is reflected not only in the rich
parallelism but also in the structure and movement of the psalm as a whole and the two similes of
the tree and chaff that stand at the center of the psalm.”[15] VanGemeren suggests, “the
structural divisions bring out the discriminating way of the godly, who live on earth with a
constant consideration of the future when the Lord shall judge the wicked and reward the
godly.”[16] He suggests the following chiastic structure:
A The Discriminating Way of the Godly (vv.1-2)
God has clearly laid out a plan for the installation of a Davidic king who would one day rule
everything. Cole asserts,
It becomes increasingly clear that Psalms 1 and 2 at the head of the Psalter do not present two
differing themes of wisdom and/or Torah and kingship respectively, but rather both depict the
ideal kingly warrior who enjoys complete domination of his enemies…In conclusion, the
Psalter’s introduction has as its principal subject matter a righteous and royal figure who is
granted complete military dominance over wicked rulers from his heavenly throne.[63]
Therefore, the Psalter is a book of remembrance that also looks forward. It is a book of lament,
prayer, praise, and ultimately hope for a people living in a fallen reality. Wilson reminds us,
“Like Israel, the reader of the Psalter is called to encounter God as the eternal king enthroned on
the praises of his people. To experience God in his majestic kingship.”[64]
[1] Tremper Longman III and Raymond B. Dillard, An Introduction To The Old
Testament(Grand Rapids: Zondervan, 2006), 237.
[2] VanGemeren, Willem A, The Expositor’s Bible Commentary: Revised Edition, ed. Tremper
Longman III and David E. Garland, Psalms (Grand Rapids: Zondervan, 2008), 23.
[3] Ibid., 47.
[4] Gerald H. Wilson, “The Shape of the Book of Psalms,” Journal of Interpretation 46, no. 2
(April 1992): 130-131.
[5] Ibid., 131
[6] J. Clinton McCann Jr, Theological Interpretation of the Old Testament, ed. Kevin J.
Vanhoozer (Grand Rapids: Baker Book House Company, 2008), 159.
[7] Wilson, 133
[8] Robert Cole, “An Integrated Reading of Psalms 1 and 2,” Journal for the Study of the Old
Testament 98 (2002): 75.
[9] Amos Hakham, The Koschitzky Edition, The Bible: Psalms 1-57 with the Jerusalem
Commentary (Jerusalem: Mosad Harav Kook, 2003), 2.
[10] Wilson, 132.
[11] Ernest C. Lucas, A Guide to the Psalms and Wisdom Literature, Exploring the Old
Testament, vol. 3 (Downers Grove: InterVarsity Press, 2003), 31.
[12] Walter Brueggemann, The Message of the Psalms (Minneapolis: Augsburg Publishing
House, 1984), 38-39.
[13] VanGemeren, 77.
[14] Peter C. Craigie, Word Biblical Commentary, ed. David A. Hubbard and Glenn W.
Barker, Psalms 1-50 (Waco: Word Book Publishers, 1983), 58-59.
[15] Patrick D. Miller, Interpreting the Psalms (Philadelphia: Fortress Press, 1986), 81.
[16] VanGemeren, 77.
[17] Ibid., 30.
[18] Ibid., 77.
[19] Miller, 84.
[20] James L. Mays, Interpretation: A Bible Commentary for Teaching and
Preaching, Psalms (Louisville: John Knox Press, 1994), 40.
[21] VanGemeren, 78-79.
[22] Lucas, 34.
[23] Craigie, 60.
[24] Mays, 41.
[25] Craigie, 60.
[26] VanGemeren, 80.
[27] Miller, 82.
[28] Ibid., 83.
[29] Craigie, 60.
[30] Ibid., 61.
[31] VanGemeren, 82.
[32] Lucas, 35.
[33] Craigie, 61.
[34] VanGemeren, 82.
[35] Ibid., 82-83.
[36] Ibid., 83.
[37] Ibid., 84.
[38] Mays, 44.
[39] Craigie, 64-65.
[40] Mays, 45.
[41] VanGemeren, 90.
[42] Ibid., 91.
[43] Miller, 88.
[44] VanGemeren, 91.
[45] Craigie, 66.
[46] VanGemeren, 92.
[47] Ibid., 93-94.
[48] Craigie, 66.
[49] Mays, 47.
[50] Lucas, 36.
[51] Craigie, 67.
[52] Ibid., 67.
[53] VanGemeren, 95.
[54] Ibid., 96.
[55] Ibid., 97.
[56] Craigie, 68.
[57] Lucas, 36-37.
[58] Miller, 91.
[59] Mays, 48.
[60] Brevard S. Childs, Introduction to the Old Testament as Scripture (Philadelphia: Fortress
Press, 1979), 514.
[61] Wilson, 137.
[62] Hill, 347.
[63] Cole, 80, 88.
[64] Wilson, 142.
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