Thread by @JamesBejon

THREAD: Connection, Contrast, and Christ (Psalms 1–4).

The book of Psalms introduces us to a world of contrasts.

When we first open it (in Psalm 1), we find two types of men set before us:

‘the righteous’ (צדיקים) and ‘the wicked’ (רשעים).

The righteous is (typically) singular (e.g., האיש = ‘the man’),

while the wicked is invariably plural.

Our minds are hence directed towards the Righteous One (singular) set forth in the Gospels (cp. Pilate’s ἰδοὺ ὁ ἄνθρωπος!)—man as he should be—,

against whom the wicked (plural) rail (cp. Acts 2.23, 3.14).

In subsequent Psalms, particular words/concepts are juxtaposed in order to bring to mind further contrasts.

Psalm 1 refers to one who meditates (יהגה) on the law of YHWH,

...while Psalm 2 refers to those (plural) who meditate (יהגו) (plural) on evil,

...all of which brings to mind how the Messiah withdraws in order to meditate on the things of God (Mark 3.7 w. 1.35, 3.13, Luke 6.12–13),

while the religious authorities (plural) ‘plot’ how to destroy him (Mark 3.6).

Note also how the one-versus-many opposition of Psalm 1 is reflected in Psalm 2’s conflict...

...between the kings of the earth (plural) (מלכי ארץ)

...and YHWH’s appointed king (מלכי) (singular).

Ultimately, however, the kings of the earth’s plans are destined to fail (cp. 1.6).

Pilate may ‘take a seat’ (ישב) among the ‘scornful’ (במושב לצים) (cp. 1.1),

yet ‘the one who sits in the heavens’ (יושב בשמים) will have the last laugh.

Put another way, man’s action is contingent, situated in time (יָשַׁב),

while YHWH’s is part of who he is—‘the one who sits in the heavens’ (יוֹשֵׁב בשמים).

The next couplet of Psalms (2 & 3) relate to one another in a similar way.

The familiar one-versus-many conflict is reflected in the interaction between the Psalmist and ‘the many’ (רַבִּים) (cp. 3.2–3),

while a ‘holy hill’ becomes an object of contrast/contention.

Whereas Psalm 2’s ‘holy hill’ is a source of terror (to the kings of the earth),

in Psalm 3, the Psalmist’s prayer is answered from that same ‘holy hill’,

...which reflects the two-edged nature of the Messiah’s reign.

The authority of the Messiah is the answer to the prayers of the downtrodden,

yet is a threat to those who want to hold onto their earthly authority.

Finally, in Psalms 3 and 4, the issue of ‘glory’ (כבוד) rises to the fore.

As far as the author of Psalm 3 is concerned, God is his shield and his ‘glory’ (כבוד),

yet, as far as the ‘men’ (בני איש) of Psalm 4 are concerned, that ‘glory’ (כבוד) is his shame (כְּלִמָה).

Similar men will take a similar attitude when the Messiah is glorified.

Even as he is enthroned in a mock ceremony by the religious authorities, and crowned with thorns by wicked men,

Jesus will be ‘crowned with glory and honour’ (כבוד והדר) by his God (cp. Psa. 8 w. Heb. 2).

Our Lord chose to enter into the very world of contrasts reflected in the Psalms above,

yet God was his glory and ‘the lifter of his head’ (3.4).

He cried to YHWH (3.5), slept, and awoke again (3.6a), for YHWH sustained him (3.6b).

THE END.