Bible 101 - Psalms 1-3

Presented February 6, 2006 by Phyllis Gilbert

Psalm 1: As we read through this psalm together, what did you conclude about its theme? Did you see the contrast the psalmist sets up between the godly person and the wicked person? We are meant to see real life in these verses. The person who avoids the wicked, who does not associate with such people, is blessed. We hear Jesus saying "blessed are those who hunger and thirst after righteousness, for they shall be filled" (Matt. 5:6) as we read this Psalm. And we see a foreshadowing of a theme which will be expanded in Ps. 119, that the wisdom to live by is in the Word of God. This psalm also reminds us of the debate between Job and his friends as we see that the righteous person has deep roots and prosperity whereas the wicked has a brief life. What's important here is not to interpret this as "trust God and all your problems are over and you'll be healthy, wealthy and wise," but rather to see it as happiness which is better viewed as contentment in knowing that God is on his throne. He is the source of all we have; as long as we have a relationship with him, we can handle the storms of life.

Psalm 2: The psalmist (unknown) begins with a question: "why do the nations conspire, and the peoples plot in vain?" or as the KJV puts it "why do the heathen rage, and the people imagine a vain thing?" It's a rhetorical question; the psalmist is saying that all the arrogant attitudes and schemes of human beings will come to nothing because God is in control. We can recall a prime example in Gen. 11 with the Tower of Babel incident. The people's attitude was selfish and self-reliant to the exclusion of God, and God put a stop to their building by confusing their languages. Shortly after this, God called Abraham and through him, began to express his plan of salvation. Psalm 2 is the first "Messianic" psalm because we read of the "Anointed one" v. 2 and "my Son," v. 7. In both cases, this chosen one is honored above all others. Paul echoes this in Phil. 2:5-11 in which he first exhorts us to have the same servant attitude Jesus did, Jesus who was fully God, became fully man, and "humbled himself and became obedient to death - even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth, and under the earth, and every tongue confess that Jesus Christ is Lord to the glory of God the Father."

Psalm 2:10: This psalm begins with a question and answers it in the final verses with this advice: "Therefore you kings be wise; be warned you rulers of the earth. Serve the Lord with fear and rejoice with trembling." If the rulers of the earth (our president, the kings and queens of nations, prime ministers and dictators) are told to revere God above themselves, how much more should we revere God? In sum, this psalm is a warning to anyone who exalts him or herself above God. Notice a couple of poetic devices: "The one in heaven laughs; the Lord scoffs at them." (v. 4). Here God is given human attributes. We don't often think of God laughing, though we know God has a sense of humor. In this case, however, the laughter is not that of delight but of derision. It's God's "put down" of human beings who think they have power and can with their minds and strength, out think and outdo God. The last verse, "Kiss the Son lest he be angry and you be destroyed in your way, for his wrath can flare up in a moment. Blessed are all who take refuge in him" (v. 12). Here we have classic parallelism: The first image is of being humble and reverent in the face of God's great power; it's an image of anger and destruction which must be appeased. And then we're told "take refuge in him." Here's a paradox: The God of wrath is also a God of loving concern. If we're to survive, we hide in him.

Psalm 3: Here's the first example of an imprecatory psalm, and it is also the first attributed to David. We're told further that it was while he was fleeing from Absalom that he composed it. The psalm is a prayer from beginning to end: David describes the situation: "how many are my foes" and he repeats it twice in synonymous parallel lines. He's crying out to God while in a truly bad situation. And then we hear his contrast: "But you are a shield around me, O Lord." Even though my enemies are many - even my own son - you, Lord, are greater than they and you will keep me safe. David often uses military images. The shield he speaks of is both literal and metaphorical. As a man of war, he was accustomed to swords, spears, slingshots, armor and shields, chariots, horses and places where he could hide from enemies, observe enemies and launch attacks on them. We'll hear these terms over and over in his psalms. Perhaps this is why Paul uses such language in his advice to Christians to "put on the whole armor of God" to fight forces of the Devil. (Eph 6). David continues his prayer in confidence: "To the Lord I cry aloud, and he answers me from his holy hill." (v. 4) God is above us; he sees our needs; he is all powerful and can answer our cries for help. David's confidence in God is so great that he can "lie down and sleep" and he does so even when "tens of thousands [are] drawn up against me." (v. 5, 6). Now the imprecation: "Arise, O Lord, deliver me, O my God! Strike all my enemies on the jaw; break the teeth of the wicked." These are strong words: deliver, strike, break; David asks for definite action against those pursuing him. And God did answer his prayer. The way the psalm ends encapsulates David's trust: "From the Lord comes deliverance. May your blessing be on your people." David is conscious of who God is: not only his source of deliverance, but he is King of Israel. It is God who will rule and God's plan will prevail.

Next week: We'll continue our journey through this first book of Psalms, picking up with Psalm 4.

Homework for those who want to go deeper:

Let's close in prayer.