I haven’t been posting on my blog nearly as much as I did in years past. There is a reason for that. I’m busier in my church now. I am an elder and I teach as well. Starting last September I have been teaching an adult Sunday School class in addition to teaching children in a kids club which runs about from September through May each year. I have taught the adult class every single Sunday except when we canceled church from that blizzard in April. There are other duties I have as well, so that makes me have less time to study these end times things and type them up here.
All of that is in addition to working full time. If you didn’t know, I’m a mailman with lots of mailman stories. It’s not like I’m getting paid to write this blog here, so if something has to give, my writing here will be less frequent. I still love to study the end times and not a lot of people will just sit there and talk to me about the stuff I like to dialogue on.
BUT! I did get a chance in between book studies (where we study a book of the Bible as a whole) to present a short three lesson study on Psalm 1 and 2 in the SS class. I titled it “Who’s the Man?” It operates under the premise that Psalm 1 and 2 are one psalm and can give us further insight into the Messiah by studying them together. Also, my church has been recording most of my lessons and making them available on the internet. So for you listening pleasure, I will include links to you can hear my nerdy voice.
What is below is not one of my typical blog posts. This is the material that I presented to my Sunday School class which served as a means to discuss the topic. Included are handouts for lessons #1, #2, and #3. There is also the commentary of Keil and Delitzsch on the subject matter. They do not agree that Psalm 1 and 2 are one psalm, but they take the time to interact with an even older view than theirs (they wrote in the 1800s) which states that the two psalms are one psalm because of parallel language between the two. It’s quite scholarly and contains Hebrew and Latin phrases which I don’t quite know how to translate. But the whole thing is fascinating because it shows that this is something that I am not discovering just now, but has some serious history behind it. Also, I typed up the two psalms in the ESV, so that is included below. I also typed up the Bay Psalm Book rendition of the two psalms. While not the best translation, I thought it interesting because it is an attempt to translate Hebrew poetry into English poetry. Finally at the very bottom, you will find links to the audio of the lessons I taught. Keep in mind it’s a discussion forum where others are sharing different points of view. The “good stuff” is in lesson three where there was less commentary from others and more of me working through Psalm 2, which is where the eschatological meat is primarily located.
So here ya go!
Who’s the Man?
This is a study of Psalm 1 and Psalm 2 as one psalm. Those who translated the scriptures added chapter divisions. Sometimes those chapter divisions separated portions of scripture with one theme. Let’s consider some examples in the psalms.
I. Sometimes consecutive psalms should be considered as one longer psalm.
Example #1- Psalm 42-43.
Psalm 42-43 is one psalm. There is no heading above Psalm 43. See the three stanzas, 42:1-5, 42:6-11, 43:1-5. Each stanza ends with the same verse. If we only examine psalm 42, we see only lament, but including psalm 43 we see the psalmist turning to God as his strength.
Example #2- Psalm 110-118.
Psalm 110 through Psalm 118 is another example. There are no headings above Psalm 111-118. Instead, in between some of the psalms there is the line all by itself, “Praise ye the LORD.” It seems as if the translators took this as a sign that some division must be made there and inserted a chapter division. Psalm 110 begins focusing on the Messiah. Matthew 22:41-46 quotes Psalm 110:1. Peter quotes Psalm 110:1 in Acts 2:34-35. Hebrews 5:5-6 quotes Psalm 2:7 and Psalm 110:4. Hebrews 7:21 quotes Psalm 110:4. Matthew 21:42 quotes Psalm 118:22. Peter quotes Psalm 118:22 in Acts 4:11. At the triumphal entry, the people were singing Psalm 118:25-26, see Matthew 21:9. Hosanna means “Save now.” It is a compound word of Hebrew origin that the Greek language left un-translated. Yasha’ (Strong’s #3467, to be saved or to be delivered, Joshua means Deliverer) plus Na’ (Strong’s #4994, I pray, now, or then). Romans 15:11 quotes Psalm 117:1.
Some conclusions. Psalm 110-118 is about the Messiah and about the Messiah’s people. The Messiah would be a King, but a King must have a kingdom and kingdom citizens. The entire Grand Messianic Opus sings us a song about a variety of subjects that all interrelate to each other. Psalm 117 is proof that the Gentile nations would be in some way a part of the Messiah’s dominion, which began with Israel, see Psalm 114:1-2.
II. Sometimes what we think is a different subject is really the same subject from a different point of view. Consider Psalm 24.
Psalm 24 has 3 stanzas: verses 1-2, verses 3-6, and verses 7-10. The first stanza states that the earth belongs to the LORD because He created it. The second stanza asks and answers the question, “Who can enter into the presence of the LORD?” The third stanza pictures the King of Glory entering into the presence of the LORD. Handel’s Messiah, Part II Scene 3, is titled “Lift up your Heads,” and is taken directly from Psalm 24:7-10. Handel ascribes Psalm 24:7-10 as being the LORD Jesus Christ. But what about the first two stanzas? Are they related to the last stanza? It is my contention that Psalm 24:3-6 also speaks of the Messiah, but more to His perfect humanity while 24:7-10 speaks of His deity.
Next week we will study Psalm 1 and 2 to see how they relate to each other.
Psalm 24 ~ ESV
A PSALM OF DAVID
The earth is the LORD’s and the fullness thereof,
the world and those who dwell therein,
for he has founded it upon the seas
and established it upon the rivers.
Who shall ascend the hill of the LORD?
And who shall stand in his holy place?
He who has clean hands and pure heart,
who does not lift up his soul to what is false
and does not swear deceitfully.
He will receive blessing from the LORD
and righteousness from the God of his salvation.
Such is the generation of those who seek him,
who seek the face of the God of Jacob.
Lift up your heads, O gates!
And be lifted up, O ancient doors.
that the King of glory may come in.
Who is this King of glory?
The LORD, strong and mighty,
the LORD, mighty in battle!
Lift up your heads, O gates!
And lift them up, O ancient doors,
that the King of glory may come in.
Who is this King of glory?
The LORD of hosts,
he is the King of glory!
Who’s the Man?
I. The idea that Psalm 1 and 2 could be one Psalm
A. The definite article. Yes, the definite article is there. “happy is the man . . . ”
Without giving you a whole bunch of grammatical rules . . . The Hebrew definite article is the letter “he (pronounced with a long A sound. Plus the vowel sign (sound) “patach” which is an “A” sound like in “hat.” Thus, HA.
It is always an inseparable prefix and never an independent word.
Its presence is indicated by many different things and changes but is always detectable.
At Psalm 1.1 it is very clear. The letter “he” plus the vowel sign for A (as in father) and the word for man (ish). Thus, haish.
The Hebrew wording is making a point of THE man here. Many times words are anarthrous. This is a fancy word that means without joints, think of arthritis, inflammation of the joints. The word anarthrous means generic, sort of. Many times different languages use definite articles in different ways. For instance, in Greek it is proper to call someone by the first name with the definite article, such as THE George. We drop that in English.
The Spanish language makes a special emphasis with El Niño. This is the warm phase of El Niño Southern Oscillation and is associated with a band of warm ocean water that develops in the central and east-central equatorial Pacific including off the Pacific coast of South America. It typically brings a warm rain around Christmas time to those countries thus considered a blessing from the Christ child. The original name, “El Niño de Navidad”, traces its origin centuries back to the Peruvian fishermen who named the weather phenomenon in reference to the newborn Christ. In Latin American countries, it is not Santa Claus who brings presents, but the Baby Jesus Himself. Thus, El Niño, accompanied by the definite article, means the Christ Child, or the One and Only Baby.
B. Keil and Delitzsch commentary on Psalm 1, see attached.
C. No heading over Psalm 2
D. The construct of Psalm 24 that we studied last week. Psalm 24:3-6 talks about Who can go into the presence of the LORD. Psalm 24:7-10 pictures the Messiah coming into the gates. In Psalm 1, who is THE man, followed by a description of a righteous man constantly meditating on the Word of God. Then in Psalm 2, “You are My Son,” the Messiah who will smash the nations with a rod of iron. In both settings, the perfect humanity of the Messiah is followed by His deity.
II. A study of Psalm 1.
A. What are the characteristics of this man?
1. Psalm 26:4-5, Proverbs 4:14, Jeremiah 15:17
2. Joshua 1:8, Psalm 25:5, Psalm 63:5-6, Psalm 119:16
3. Psalm 92:12-14, Jeremiah 17:8
B. What are the characteristics of the ungodly?
4. Job 21:17-18, Psalm 35:5, Matthew 3:12, Isaiah 17:13 as a parallel to Psalm 2 being a judgment on the nations
5. Psalm 37:10, Psalm 5:5, 9-10 (quoted in Romans 3:13)
6. Psalm 11:6, Psalm 37:18, Jude 11
C. Who is this Psalm talking about? Who is THE Man?
D. Should we apply this to our lives? For instance, should we meditate in His law day and night? Is it possible to live up to this psalm?
E. When does this judgment of the wicked occur? Within their lifetimes or after death?
Who’s the Man?
A study of Psalm 2
I. The declaration of unbelieving nations, verses 1-3.
A. Cross reference Acts 4:23-30.
B. Nations are like the raging sea, see Isaiah 17:12-13.
C. The nations will gather against Christ in Revelation 19:19, see also Revelation 16:14.
II. The response of God, verses 4-6.
A. How to make God laugh. Psalm 37:12-13, Psalm 59:8.
B. Zion, a guide for biblical chronology, see II Samuel 5:6-10, II Chronicles 6:6, Psalm 132:13-14.
C. Parallel verse 6 with Psalm 110:2.
III. The Messiah speaks, verses 7-9.
A. A shift in voice. The Messiah is repeating what the LORD told Him.
B. Acts 13:33 names this as the second psalm.
C. The Messiah is more excellent than the angels, see Hebrews 1:5.
D. The LORD appointed the Messiah, see Hebrews 5:5-6, as a priest after the order of Melchizedek, see Psalm 110:4.
E. I will make Him my firstborn, see Psalm 89:20-29.
F. The Gentile nations as an inheritance, see Daniel 7:13-14.
G. A rod of iron, Revelation 2:26-27, 12:5, 19:15.
IV. The Decree to the Nations
A. Instruction for the leaders, Zechariah 14:16-17.
B. Fearing the LORD comes through submission to the Son of God, Philippians 2:9-11.
C. The wrath of the Son, see Revelation 6:15-17.
V. Conclusion: Now that we have studied the Messiah in His power and glory, what kind of expectations would people have had based on this passage?
If you were waiting for the Messiah in the days of John the Baptist, what would you have expected?
If you believed that Psalm 1 and Psalm 2 both spoke of the Messiah, would that change your view?
Psalm 1 is speaking of THE Man, the perfect Man, who would always meditate on the word of God. This is followed by a description of the Son of God as the Messiah. Psalm 24 has this same progression. Who is perfect enough to enter God’s presence? Who has kept their hands perfectly clean? Only after this do we hear the cry for the doors and gates to be opened for the King of Glory. If what I am presenting has merit, people should have expected the Messiah to be a perfect man first. He would live His life among them, keeping the law, constantly meditating on the Word of God. Only after this would He be installed as the King of Glory on the Holy Hill of Zion.
Mark 12:35-37 And as Jesus taught in the temple, He said, “How can the scribes say that the Christ is the Son of David? David himself, in the Holy Spirit, declared,
“ ‘The Lord said to my Lord,
Sit at my right hand,
until I put Your enemies under Your feet.’
David himself calls Him Lord. So how is He his son?”
And the great throng heard Him gladly.
Mark 12:35-37 quotes Psalm 110:1. Jesus poses a question to the scribes. Matthew’s account says it is to the Pharisees. How can the Messiah be both David’s Son and David’s Lord? They have no answer. They found it hard to grasp the idea of a Messiah that was both a descendant of David and the Son of God. But look at how the common people or great throng heard Him gladly. Could it be that the truth that the scribes could not understand were more easily understood by the crowd in general? Did they see some of these patterns in the psalms?
Keil and Delitzsch Commentary
The Radically Distinct Lot of the Pious and the Ungodly
The collection of the Psalms and that of the prophecies of Isaiah resemble one another in the fact, that the one begins with a discourse that bears no superscription, and the other with a Psalm of the same character; and these form the prologues to the two collections. From Acts 13:33, where the words: Thou art My Son … are quoted as being found ἐν τῷ πρώτῳ ψαλμῷ , we see that in early times Psalm 1:1-6 was regarded as the prologue to the collection. The reading ἐν τῷ ψαλμῷ τῷ δευτέρῳ , rejected by Griesbach, is an old correction. But this way of numbering the Psalms is based upon tradition. A scholium from Origen and Eusebius says of Psalm 1:1-6 and Psalm 2:1-12: ἐν τῷ Ἑβραΐκῷ συνημμένοι , and just so Apollinaris:
Ἐπιγραφῆς ὁ ψαλμο`ς εὑρέθη δίχ� Ἡνωμένος δε` τοῖς παῤ Ἑβραίοις στίχοις For it is an old Jewish way of looking at it, as Albertus Magnus observes: Psalmus primus incipit a beatitudine et terminatur a beatitudinei.e., itbegins with אשׁרי Psalm 1:1 and ends with אשׁרי; Psalm 2:12, so that consequently Psalm 1:1-6 and Psalm 2:1-12, as is said in B. Berachoth 9b (cf. Jer. Taanith ii. 2), form one Psalm (חדא פרשׁה). As regards the subject-matter this is certainly not so. It is true Psalm 1:1-6 and Psalm 2:1-12 coincide in some respects (in the former יהגה, in the latter יהגו; in the former תאבד … ודרך, in the latter ותאכדו דוך; in the former אשׁרי at the beginning, in the latter, at the end), but these coincidences of phraseology are not sufficient to justify the conclusion of unity of authorship (Hitz.), much less that the two Psalms are so intimately connected as to form one whole. These two anonymous hymns are only so far related, as that the one is adapted to form the proaemium of the Psalter from its ethical, the other from its prophetic character. The question, however, arises whether this was in the mind of the collector. Perhaps Psalm 2:1-12 is only attached to Psalm 1:1-6 on account of those coincidences; Psalm 1:1-6 being the proper prologue of the Psalter in its pentateuchal arrangement after the pattern of the Tôra. For the Psalter is the Yea and Amen in the form of hymns to the word of God given in the Tôra. Therefore it begins with a Psalm which contrasts the lot of him who loves the Tôra with the lot of the ungodly, – an echo of that exhortation,Joshua 1:8, in which, after the death of Moses, Jahve charges his successor Joshua to do all that is written in the book of the Tôra. As the NewTestament sermon on the Mount, as a sermon on the spiritualized Law, begins with maka’rioi, so the Old Testament Psalter, directed entirely to the application of the Law to the inner life, begins with אשׁרי. The Firstbook of the Psalms begins with two אשׁרי; Psalm 1:1; Psalm 2:12, and closes with two אשׁרי; Psalm 40:5; Psalm 41:2. A number of Psalms begin with אשׁרי, Psalm 32:1-11; Psalm 41:1-13; Psalm 112:1-10; Ps 119; Psalm 128:1-6; but we must not therefore suppose the existence of a special kind of ashrê-psalms; for, e.g., Psalm 32:1-11 is a משׂיל, Psalm 112:1-10 a Hallelujah, Psalm 128:1-6 a שׁיר המעלות.
As regards the time of the composition of the Psalm, we do not wish to lay any stress on the fact that 2 Chronicles 22:5 sounds like an allusion to it. But 1st, it is earlier than the time of Jeremiah; for Jeremiah was acquainted with it. The words of curse and blessing, Jeremiah 17:5-8, are like an expository and embellished paraphrase of it. It is customary with Jeremiah to reproduce the prophecies of his predecessors, and more especially the words of the Psalms, in the flow of his discourse and to transform their style to his own. In the present instance the following circumstance also favours the priority of the Psalm: Jeremiah refers the curse corresponding to the blessing to Jehoiakim and thus applies the Psalm to the history of his own times. It is 2ndly, not earlier than the time of Solomon. For לצים occurring only here in the whole Psalter, a word which came into use, for the unbelievers, in the time of the Chokma (vid., the definition of the word, Proverbs 21:24), points us to the time of Solomon and onwards. But since it contains no indications of contemporary history whatever, we give up the attempt to define more minutely the date of its composition, and say with St. Columba (against the reference of the Psalm to Joash the protegé of Jehoiada, which some incline to): Non audiendi sunt hi, qui ad excludendam Psalmorum veram expositionem falsas similitudines ab historia petitas conantur inducere.
(Note: Vid., Zeuss, Grammatica Celtica (1853) ii. 1065. The Commentary of Columba on the Psalms, with Irish explanations, and coming from the monastery of Bobbio, is among the treasures of the Ambrosiana
Psalm 1 and 2 in the ESV
Blessed is the man
who walks not in the counsel of the wicked,
nor stands in the way of sinners,
nor sits in the seat of scoffers;
but his delight is in the law of the LORD,
and on his law he meditates day and night.
He is like a tree
planted by streams of water
that yields its fruit in its season,
and its leaf does not wither.
In all that he does, he prospers.
The wicked are not so,
but are like chaff that the wind drives away.
Therefore the wicked will not stand in the judgment,
nor sinners in the congregation of the righteous;
for the LORD knows the way of the righteous,
but the way of the wicked will perish.
Why do the nations rage
and the peoples plot in vain?
The kings of the earth set themselves,
and the rulers take counsel together,
against the LORD and against his anointed, saying,
“Let us burst their bonds apart
and cast away their cords from us.”
He who sits in the heavens laughs;
the LORD holds them in derision.
Then he will speak to them in his wrath,
and terrify them in his fury, saying,
“As for me, I have set my King
on Zion, my holy hill.”
I will tell of the decree:
The LORD said to me, “You are my Son;
today I have begotten you.
Ask of me, and I will make the nations your heritage,
and the ends of the earth your possession.
You shall break them with a rod of iron
and dash them in pieces like a potter’s vessel.”
Now therefore, O kings, be wise;
be warned, O rules of the earth.
Serve the LORD with fear,
and rejoice with trembling.
Kiss the Son,
lest he be angry, and you perish in the way,
for his wrath is quickly kindled.
Blessed are all who take refuge in him.
Bay Psalm Book Psalm 1 and 2
|The Bay Psalm Book
O Blessed man, that in the advice
But in the law of Jehovah
And he shall be like to a tree
And all he doth, shall prosper well
Therefore shall not ungodly men
For of the righteous men, the Lord
|Why rage the heathen furiously?
Muse vain things people do
Kings of the earth do set themselves
Princes consult also
With one consent against the Lord
Who sits in heaven shall laugh; the Lord
But I anointed have my King
God spake to me, thou art my Son
And of the earth thou shalt possess
And now ye kings be wise, be learned
Kiss ye the Son, lest he be wroth
Audio Part 1 (38 minutes)
Audio Part 2 (43 minutes)
Audio Part 3 (46 minutes)
P.S. As a bonus, for those of you that managed to scroll down this far, I have had a recent conversation whereby I was able to draw a few lines between 3 key passages, one of them being in Psalm 2. So here are some new notes on that discovery.
As pertaining to the wrath of God, I can only find 3 instances in the entire Bible where that wrath is specified to come from Jesus. I believe Jesus to be God incarnate, so in some sense the wrath of God is the wrath of Jesus, but the Bible specifically names the wrath as the wrath of Jesus, or the Messiah in only 3 passages that I can find. Those passages are Psalm 2:12, Psalm 110:5, and Revelation 6:16.
In Psalm 2:12, it is the wrath of the Son, meaning the Son of God as the Anointed/Messiah/Christ, see verses 7 and 2 respectively. In Psalm 110:5, it is the voice of Adonai which in Psalm 110:1 was shown to be the Son of David, the Messiah to whom the LORD, Yahweh, said, “Sit at My right hand.” It is the Messiah striking through kings in the day of His (Messiah’s) wrath. In Revelation 6:16 it is stated to be the wrath of the Lamb, which is a reference to Jesus Christ, see Revelation 5:5-6.
It is also interesting that in all three of these passages that there is a reference to the kings of the earth. In Psalm 2:12 it is an appeal to the kings of the earth, mentioned in Psalm 2:10, to submit to the Son in order to be spared from the His wrath. In Psalm 110:5 it is a declaration that the Messiah will strike through kings in the day of His wrath. In Revelation 6:16 it is the kings of the earth hiding in terror because of the wrath of the Lamb. All of these references can be shown to be at the onset of the Day of the LORD which is a day of wrath.
If we take a composite view, that all the passages should complement each other, we may come up with something like this:
The King is now on the Holy Hill of Zion ruling in the midst of His enemies. The wrath of the Lamb is imminent. Because the LORD will strike through kings in the day of the His wrath, be wise you kings. Yes, hide in terror at the presence of the LORD. Fear Him because just a little kindling from His wrath is all it takes for you to be destroyed. Anyone who trusts in Him will be blessed, but all who refuse the truth will be deceived because they did not love the truth. The nations are gathered together against the Messiah and He will smash them all with a rod of iron.
Have fun and stay busy – Luke 19:13
-The Orange Mailman