3. Psalm 1
1.Blessed is the man who does
not walk in the counsel of the
wicked, Nor stand in the way of
sinners, nor sit in company with
scoffers.
2.Rather, the law of the LORD is
his joy; and on his law he
meditates day and night.
3.He is like a tree
planted near streams of water,
that yields its fruit in season;
Its leaves never wither;
whatever he does prospers.
4But not so are the wicked,
not so! They are like chaff
driven by the wind.
5Therefore the wicked will
not arise at the judgment,
nor will sinners in the
assembly of the just.
6Because the LORD knows
the way of the just,
but the way of the wicked
leads to ruin.
4. Psalm 1
Introduction
A preface or introduction to the whole Book of Psalms,
contrasting with striking similes the destiny of the
good and the wicked. The Psalm views life as activity,
as choosing either the good or the bad. Each “way”
brings its inevitable consequences. The wise through
their good actions will experience happiness and life,
and the wicked, destruction and death.
The first word “happy” is a key word and sets tone for
the whole Psalter. The Psalter invites the faithful to
follow God’s law (enshrined in the torah) in order to get
5. Psalm 1 - Structure
Vv 1-3 – Happy man who pleases God.
Vv 4-5 – Wicked who displeases God
V 6 – Conclusion: The just man is vindicated, but the
way of the wicked leads to doom.
----------
Negative (v.1) – Happy man described negatively
Positive (v.2-3) – Happy man described positively
Negative (4-5) – Wicked person
Positive and Negative (v.6).
6. Psalm 1 - Literary Genre
Psalm 1 is a post-exilic Wisdom Psalm (JBC, 376).
As mentioned earlier, wisdom deals with the pursuit of
happiness and success in life. It is a mastery of life,
according to God’s moral order. This psalm therefore is
a reflection on how a person can attain success and
happiness and joy in life, according to God’s moral
order. The psalmist congratulates the person who
makes the right choice in life.
7. Psalm 1:1 - Exegesis
V.1 “Blessed is the man who does not walk in the counsel of the
wicked, nor stand in the way of sinners, nor sit in company with
scoffers.
יש ִ
אָה י ֵ
ר ְׁ
ש ַא
--
ְַךלָה ֹאל ר ֲֶׁשא
,
ים ִע ָש ְׁ
ר תֲַצעַב
;
ים ִ
אָטַח ְך ֶׁ
רֶׁד ְּׁוב
,
דָָמע ֹאל
,
ים ִֵצל ב ַמֹוש ְּׁוב
,
ב ָָשי ֹאל
.
The Psalm begins with the word ר ֶש ֶא (ashere) which means
“happy”. Some translations like NAS render it “blessed” (baruk)
but “happy” is the better rendering. Baruk normally deals with
our relationship with God who blesses (vertical relationship)
whereas ashere deals with the horizontal relationship.
Ashere - Happy is only in the plural form. The use of the plural
may denote fullness and variety. It is in the construct state, and
takes the nature and force of an interjection - " O the happiness of
the man!" or "O happy man!“
Deuteronomy 33:29 : "happy art thou, O Israel!" 1 Kings 10:8:
8. Psalm 1:1 – Interplay of
Words
Interplay of Words – Emphasize the great distance between
the happy man and the wicked. Two ways are presented by
use of the Hebrew word derek which here means “human
behaviour” and halak which means “to walk” meaning
“following”. These words of movement are followed by
“sedentary” words “stand” ( דָָמע ) and “sit” (ב ָָשי )
Division between the happy and the wicked: The three
clauses of the verse with their threefold parallelism - walk,
stand, sit: counsel, way, session: wicked, sinners, scorners -
emphasise the godly man’s entire avoidance of association
with evil and evil-doers in every form and degree. This
interplay of words shows how the happy man is far from the
wicked.
9. Psalm 1:1 - Negative
Just person keeps away from bad company
Hebrew word râshâ means “unrest “or “wicked”. The just
one isolates himself from wicked people.
He also keeps away from chatta “sinners”, i.e. those who
“miss the mark” or go astray from the path of right. The
intensive form of the words used shows that these are
habitual offenders who commit injustice against others,
and refuse to follow the Lord’s law of true freedom. He
does not stand with them.
10. Psalm 1:2 - Positive
V2. “Rather, the law of the LORD is his joy;
and on his law he meditates day and night.”
The word Torah appears twice in this verse
to underline its importance in the life of a
happy person. Truly happy is the person who
is joyful with the Torah of the Lord and who
meditates it all the time.
The Torah does not only mean “law” in a
legalistic sense, but rather two aspects
which show God’s action towards us, first,
God’s salvation (Exodus and Genesis), and
second, the obligations, the precepts, and
guidelines that shape the people’s life and
relationship with God.
11. Psalm 1:2
Halakah and aggadah
In verse one the is an interplay of words of movement
ַךלָה – “walk” and ְך ֶׁ
רֶׁד – “way” and sedentary words
“stand” דָָמע and “sit” ב ָָשי These two complementary
dimensions are expressed in Jewish understanding of
law as halakah (legal material) and aggadah
(legendary materials) which restates the division
between as Jewish behaviours (halakah) and the
reasons/motivations for those behaviours (aggadah).
Balancing between the importance of Jewish
behaviour (halakah) and the meaning that Jews find in
those behaviours (aggadah) normally creates a
productive tension that defines Jewish life. The former
can also mean the letter of the law and the latter the
12. Psalm 1:2 – Joy of the
Torah
Fruits of halakah and aggadah.
Joy –The Torah is how God shapes the
human being, like a road map that
guides and identifies landmarks toward
a destination. It is important to note that
it involves enjoyment. The joy here
means a deeper understanding and
practice of the law – internalizing the
law.
Habitual - The Torah is the personal
preference of the righteous. An
individual is formed by what one loves
and reflects on it continually and this
brings joy. The choice of the Torah is not
just an occasional choice, rather a
13. Psalm 1:3 – Happy Man
V.3 He is like a tree, planted near streams of
water,
that yields its fruit in season; Its leaves never
wither;
whatever he does prospers.
Tree - The comparison of a “happy man” and
a “fruitful tree” was also very common in the
Near East. The practice of the law (torah)
leads to fruitfulness and prosperity. The
image of the tree besides the water is very
appropriate, since it shows the vitality of the
tree and the fruits of the tree. In the same
way the righteous person draws strength
from the continuous meditation of the Torah
and brings fruits of life. Since success is
14. Psalm 1:4 - Wicked
V.4But not so are the wicked, not so! They
are like chaff driven by the wind.
Their condition is far different; but are
like the chaff which the wind drives
away- withered and worthless, restless
and unquiet, without form or stability,
blown about by every wind, and, at
length, finally dispersed from the face
of the earth, by the breath of God’s
displeasure. The wicked are unstable.
15. Psalm 1:5-6 – Wicked and Just
V.5 Therefore the wicked will not arise at the
judgment, nor will sinners in the assembly of the
just.
Therefore (ki) shows the fate of the wicked and
sinners. They will not stand the judgement of
God and of people (just).
6Because the LORD knows the way of the just,
but the way of the wicked leads to ruin.
Because (ki) here shows the overall conclusion of
the wicked and the just by way of antithetic
parallelism. The word “way” (derek) forms an
inclusion.
“The LORD knows the way of the just” Knowing
means deeper than intellectual knowledge, it
also means a closer relationship. Whereas for the
16. Psalm 1 - Message
Just Rewarded, Wicked Punished
This Psalm sets the tone for the whole
Psalter. From the beginning we can see a
clear day light division between the just
who are rewarded and the wicked whose
ways lead to doom.
This sharp division is going to play an
important in understanding God’s anger
against the wicked, against the nations
(Ps 2).
17. Psalm 2
1. Why do the nations protest
and the peoples conspire in vain?
2Kings on earth rise up
and princes plot together
against the LORD and against his
anointed one:
3“Let us break their shackles
and cast off their chains from
us!”
4The one enthroned in heaven
laughs; the Lord derides them,
5Then he speaks to them in his
anger, in his wrath he terrifies
them:
6“I myself have installed my king
on Zion, my holy mountain.”
7I will proclaim the decree of the
LORD, he said to me, “You are
my son; today I have begotten
you.”
8Ask it of me,
and I will give you the nations as
your inheritance, and, as your
possession, the ends of the earth.
9With an iron rod you will
shepherd them, like a potter’s
vessel you will shatter them.”
10And now, kings, give heed;
take warning, judges on earth.
11Serve the LORD with fear;
exult with trembling, Accept
correction, lest he become angry
and you perish along the way
when his anger suddenly blazes
up. Blessed are all who take
refuge in him!
18. Psalm 2 – Royal Psalm
Historical Background – Sitz im Leben
Celebration of Victory: It has been supposed that
David composed this Psalm after he had taken
Jerusalem from the Jebusites, and made it the
capital of the kingdom; 2 Samuel 5:7-9. The
Philistines, hearing this, encamped in the valley of
Rephaim, near Jerusalem.
Josephus, Antiq. lib. 7: c. 4, says that all Syria,
Phoenicia, and the other neighbouring people,
united their armies to those of the Philistines, in
order to destroy David before he had
strengthened himself in the kingdom. David,
having consulted the Lord, 2 Samuel 5:17-19,
gave them battle, and totally overthrew the whole
of his enemies. So this Psalm then was written to
celebrate the taking of Jerusalem, and the
overthrow of all the kings and chiefs of the
neighbouring nations.
19. Psalm 2 – Royal Psalm
Genre: Royal Psalm. It was used on the
occasion of King’s accession to the throne
or his anniversary of his enthronement
(JBC, 576)
Jesus Christ
According to the New Testament, this
Psalm finds fulfilment in Jesus Christ.
Acts 4:27, David typifies Jesus Christ
(Hebrews 1:5; Hebrews 5:5). In Hebrews
5:5, it used in reference to Jesus Christ’s
priesthood.
20. Psalm 2 – Literary Structure and Genre
Structure: In a highly poetical style, the
writer, in “four stanzas of three verses each,”
the author, expresses hostility of men to God
and His anointed, God‘s determination to
carry out His purpose, the establishment of
the mediatorial kingdom, and the imminent
danger of all who resist, as well as the
blessing of all who welcome this mighty and
triumphant king.
VV. 1-3: The Nations Conspire against the
Anointed.
Vv. 4-6: God Derides the Heathens
Vv. 7-9: God Assures His Anointed One.
21. Psalm 2:1
1. Why do the nations protest
and the peoples conspire in vain?
ל
הָָמ
,
םִגֹוי שּוְׁג ָ
ר
;
ים ִ
ֻמאְּׁול
,
ּגּו ְֶׁׁהי
-
יק ִ
ר
.
Synonymous parallelism: The same ideas are
repeated in the two lines. And the peoples -
Le'umiym means “people” expressing
substantially the same idea as “goyim”,
“nations”.
The word, “goyim” means “nations”, those who
are commonly called the Gentiles or non-Jews.
The Greek use ἔθνος ethnos . Some translators
use a derogatory word “heathen”.
The word rendered “protest”, râgash - means to
“make a noise” or “tumult”, “rage” and would be
expressive of violent commotion or agitation. It
22. Psalm 2:1
Violet Agitation: The psalmist here sees the
nations in violent agitation or commotion, as if
under high excitement, engaged in
accomplishing some purpose - rushing on to
secure something, or to prevent something. The
image of a mob, or of a tumultuous unregulated
assembly, would probably convey the idea of the
psalmist. It is evidently implied that it would
be a somewhat general movement; a movement
in which more than one nation or people would
participate.
Nations Against David/Israel: What is implied
here of the particular plans against the David
23. Psalm 2:2
2Kings on earth rise up, and princes plot together
against the LORD and against his anointed one:
The kings on the earth - This verse is designed to
give a more specific form to the general statement
in Psalm 2:1. In the first verse the psalmist sees a
general commotion among the nations as engaged
in some plan that he sees must be a vain one; here
he describes more particularly the cause of the
excitement, and gives a nearer view of what is
occurring. He now sees kings and rulers engaged
in a specific and definite plot against Yahweh and
against His Anointed.
The word “kings” here is a general term, which
would be applicable to all rulers - as the kingly
government was the only one then known, and the
nations were under the control of absolute
monarchs.
24. Psalm 2:2
Against the LORD and against his anointed
one:
A revolt against the Lord is also a revolt
against the “anointed one”. The word
“anointed,” means Messiah. The word also
is an allusion to the custom of anointing
kings and priests with holy oil when
setting them apart to office, or
consecrating them to their work.
Acts 4:25-27: Jesus too is anointed of
God. Peter quotes this verse after being
25. Psalm 2:3
3“Let us break their shackles
and cast off their chains from us!”
Against the Rule of God: The figure of
breaking shackles and chains is taken from
fastening a yoke on oxen, or the bands or
cords which were used in ploughing - the
bands of the yoke being significant of their
subjection to the authority or will of another.
They do not want to be under God. The idea
here is, that it was the purpose of Yahweh
and his Anointed to establish a dominion
over men, and that it was equally the
purpose of the kings and rulers here referred
to that it should not be done.
Jesus’ Yoke: The same figure is used by
26. Psalm 2:4-6
4The one enthroned in heaven laughs; the Lord derides
them,
5Then he speaks to them in his anger, in his wrath he
terrifies them:
6“I myself have installed my king
on Zion, my holy mountain.”
V4 commences the second strophe or stanza of
the psalm; and this strophe (Ps 2:4-6)
corresponds with the first Ps 2:1-3) in its
structure. The former describes the feelings
and purposes of those who would cast off the
government of God; this describes the feelings
and purposes of God in the same order, for in
each case the psalmist describes what is done,
and then what is said. There is much
27. Ps 2: – Nations and God
Ps 2:1-2 the nations
rage, rise up and
revolt against God
and his anointed.
Ps 2:3 and then say
“Let us break their
shackles. And cast
off their chains”
Ps 2:4 God sits
calmly in the
heavens, smiling
on their vain
attempts
Ps 2:5-6, and then
solemnly declares
that, in spite of all
their opposition, he
“has installed his
King upon his holy
28. Psalm 2:4-6
God Ruler and Calm: The Psalmist
envisioned God as ruler over all, sitting
on His royal throne in heaven, not at all
threatened or worried about the plan of
the nations, but laughing at its futility.
The figure of God sitting on His throne is
a common personification that the
psalmists used (cf. Ps 9:11; Ps 22:3; Ps
29:10; Ps 55:19; Ps 102:12; Ps 113:5; Is
6:1; Ez 1:26; Rev 4:2; 5:1).
This is the only place in Scripture
30. Psalm 2:4-6
6“I myself have installed my king on Zion, my holy
mountain.” - יֲִנאַו
,
י ִכְׁלַמ י ִ
ת ְׁכַָסנ
:
ַלע
-
ּיֹון ִצ
,
רַה
-
י ִ
ש ְׁ
דָק
.
Zion Holy Hill: was called the “holy hill,” or
“the hill of my holiness” (Hebrew), because it
was set apart as the seat of the theocracy, or
the residence of God, from the time that David
took the ark there. That became the place
where God reigned, and where his worship was
celebrated. The holiest place on earth.
Jerusalem: This is a reference to Jerusalem,
referred to here as holy, meaning not that
Jerusalem's citizens were holy, but that God
had recorded his name there and that, in time,
the Anointed would appear on her streets, that
there he would be crucified, buried, and rise
from the dead, and that there "The word of the
31. Psalm 2:7
7I will proclaim the decree of the LORD, he
said to me, “You are my son; today I have
begotten you.”
V 7. I will proclaim the decree
ה ָ
ר ְׁפֲַסא
,
ל ֶׁא
-
קֹח
hôq - “decree” is a written oath after the
analogy of the Egyptian royal ritual used for
authenticating a king (cf. JBC 576). The word
hôq means properly something decreed,
prescribed, appointed. The irrevocable decree of
God is opposite to that decree of gentile rulers,
Psalms 2:3.
This is a firm statement a Divine confirmation
that he is the son and all nations have to
32. Psalm 2:7
V7b The Lord said to me, “You are my son; today I have begotten
you.”
ָהוְהי
,
ה ָ
ת ַא יִנ ְ
ב יַל ֵא ר ַ
מ ָא
--
יִנֲא
,
יך ִ
ת ְ
ד ִ
ְלי ּיֹום ַה
.
This promise was made by God to David.
David wanted to build a house for the Lord
but God said that he will raise an offspring of
David. David’s dynasty ended with exile but
the Davidic covenant was eternal.
2 Sam 7:13-14 “He it is who shall build a
house for my name, and I will establish his
royal throne forever. I will be a father to him,
and he shall be a son to me. If he does wrong,
I will reprove him with a human rod and with
human punishments.”
33. 2 Samuel 7 - Davidic Covenant
1After the king had taken up residence in his house,
and the LORD had given him rest from his enemies
on every side,
2the king said to Nathan the prophet, “Here I am
living in a house of cedar, but the ark of God dwells in
a tent!”
3Nathan answered the king, “Whatever is in your
heart, go and do, for the LORD is with you.”
4But that same night the word of the LORD came to
Nathan: 5Go and tell David my servant, Thus says
the LORD: Is it you who would build me a house to
dwell in?
6I have never dwelt in a house from the day I brought
Israel up from Egypt to this day, but I have been going
about in a tent or a tabernacle.
7As long as I have wandered about among the
34. 2 Samuel 7 - Davidic Covenant
8Now then, speak thus to my servant David, Thus
says the LORD of hosts: I took you from the pasture,
from following the flock, to become ruler over my
people Israel.
9I was with you wherever you went, and I cut down
all your enemies before you. And I will make your
name like that of the greatest on earth.
10I will assign a place for my people Israel and I will
plant them in it to dwell there; they will never again
be disturbed, nor shall the wicked ever again oppress
them, as they did at the beginning,
11and from the day when I appointed judges over my
people Israel. I will give you rest from all your
enemies. Moreover, the LORD also declares to you
35. 2 Samuel 7 - Davidic Covenant
12 when your days have been completed and you rest
with your ancestors, I will raise up your offspring
after you, sprung from your loins, and I will establish
his kingdom.
13He it is who shall build a house for my name, and I
will establish his royal throne forever.
14I will be a father to him, and he shall be a son to
me. If he does wrong, I will reprove him with a human
rod and with human punishments;
15but I will not withdraw my favor from him as I
withdrew it from Saul who was before you.
16Your house and your kingdom are firm forever
before me; your throne shall be firmly established
forever.
17In accordance with all these words and this whole
vision Nathan spoke to David.
36. Psalm 2:7 New Testament
Jesus and David – Matthew
Ps 2:7 is one of the most quoted OT verses in
the New Testament. The expected Messiah
was seen as a New David who would fulfill
the covenant made to David to establish an
everlasting kingdom.
Jesus is born at Bethlehem the city of David.
He is from the line of David (genealogy) –
Mary and Joseph trace their lineage from
David (Mtt 2)
Jesus is also called “Son of David” – Mat 1:1.
Blind men shout: "Son of David, have mercy
37. Psalm 2:7 New Testament
Mark
Sonship of Jesus plays an important role in the
Gospel of Mark. The identity of Jesus hinges on
the being the son of God.
- Mark 1:1 – “Beginning of the Gospel of Jesus
Christ the Son of God.” (Son of David = Textual
problem – There was a tendency to expand titles
of Jesus).
- Mk 15:39 – Centurion said: “Truly this man was
the Son of God.”
- Mk 1:1 and 15:39 – An inclusion.
- The Messianic Secret – The identity of Jesus not
revealed until his death. Jesus was revealed by
Peter at Caesarea Philippi (8:27-30) but even
Peter did not understand the true identity of
38. Psalm 2:7b
Mk 1:11: Baptism - “You are my beloved
Son; with you I am well pleased.”
Mk 9:7: Transfiguration – “This is my
beloved Son, Listen to him.”
Mk 3:11: Demons’ Testimony – “You are the
Son of God.” Cf. Mk 5:7 - “Son of the Most
High.”
Demons knew the identity of Jesus whereas
his disciples struggled to know him.
Jesus had come to engage the demons who
held Israel bondage.
39. Psalm 2:7b
Sonship and Death of Jesus
Sonship was a sticking issue in Jesus’
confrontation with the Jewish religious
authorities. It culminated in the death of
Jesus.
Mk 14:61-2: The High Priest asked Jesus:
“Are you the Messiah, the son of the
Blessed One?” Then Jesus answered “I
am.” … At that he high priest tore his
garments and said, “What further need
have we of witness?”
Tearing the garments meant that Jesus
40. Psalm 2:7 and Hebrews
Hebrews – In Hebrews, Ps 2:7b is used to prove
that first, it is an allusion to Jesus and second,
in reference to the priesthood of Jesus.
Heb 1:5: “For which of the angels did God
say: “You are my son; this day I have begotten
you”? Or Again: “I will be a father to him, and
he shall be a son to me”?”
Here the author put together Ps 2:7b and
Sam 7:14 to show that the offspring promised
to David refers to Jesus Christ.
41. Psalm 2:7b and Hebrews
Priesthood of Christ - Jesus a priest in Hebrews
Heb 5:5-6: “It was not Christ who glorified himself
in becoming a high priest, but rather the one who
said to him: “You are my son; this day I have
begotten you.” just as he says in another place “You
are a priest forever according to the order of
Melchizedek.”
The author of Hebrews interprets the promise made
to David to refer to Jesus Christ’s priesthood.
Eternal Priesthood: The reference made to
Melchizedek (Ps 110:4) has its origin in Genesis
when Abraham met Melchizedek king of Salem -
Gen 14:18-20. It is intended to show that the
priesthood of Jesus is a priesthood forever like the
42. Psalm 2:7b and Resurrection
Sonship and the Resurrection of Jesus
Acts 13:16-41 – Paul’s Speech to Antiocheans
v. 22 -23 – Reference to Davidic covenant
fulfilled in Jesus Christ. “I have found David,
son of Jesse, a man after my heart: he will
carry out my every wish. From this man’s
descendants, God according to his promise, has
brought to Israel a savior. ”
v. 33 – “He has brought to fulfillment for us,
their children, by raising up Jesus as it is
written in the second psalm, “You are my son;
this day I have begotten you.””
43. Psalm 2:7b and Resurrection
Rm 1:3 – “The Gospel about his Son,
descendant of David according to the flesh, but
established as Son of God in power according to
the Spirit of holiness through resurrection from
the dead, Jesus Christ our Lord.”
- Paul distinguishes Jesus lineage through the
flesh – descendant of David and Son of God by
the Spirit.
Col 1:18 – Jesus first born from the dead (Re
1:5).
44. Psalm 2:8
8Ask it of me, and I will give you the nations as
your inheritance, and, as your possession, the
ends of the earth.
God invited His son, David, to ask for his
inheritance. As the great universal King, God
promised to give him all the nations of the
earth for his inheritance (cf. Psalms 2:1). David
personally never ruled the whole world, but
David's Son who would be completely faithful
to His heavenly Father will do so someday.
45. Psalm 2:9
9With an iron rod you will shepherd them, like a potter’s
vessel you will shatter them.”
God will deal with all rebellious peoples severely
when He sets up the Messiah on His throne. It was
customary for the Egyptian Pharaoh to smash
pottery jars that represented rebellious cities or
nations with his scepter. Perhaps that practice was
the source of the imagery used in this verse.
“Shatter” really means "break" (Heb. ra'a'). The
emphasis in this verse is on the putting down of
rebels rather than the rule that will follow that
subjugation.
"Rod" describes a shepherd's staff, a fitting scepter
for Him who is the Shepherd of all humankind (cf.
46. Psalm 2:10
10And now, kings, give heed;
take warning, judges on earth.
The leaders of these nations are invited to
listen would be wise to bow in submission
not only to David, but, what is more
important, to the King behind him in
heaven.
47. Psalm 2:11
11Serve the LORD with fear;
exult with trembling, Accept correction, lest he
become angry and you perish along the way
when his anger suddenly blazes up. Blessed are
all who take refuge in him!
They should respond like the righteous by
worshipping (serving), reverencing (fearing),
rejoicing, and trembling before Him.
The fear of the Lord – this means reverence to
God, obedience. It expresses true religious
disposition to God.
48. Psalm 5
1For the leader; with wind instruments. A psalm
of David.
2Give ear to my words, O LORD; understand my
sighing.
3Attend to the sound of my cry,
my king and my God! For to you I will pray,
LORD;
4in the morning you will hear my voice; in the
morning I will plead before you and wait.
5You are not a god who delights in evil; no wicked
person finds refuge with you;
6the arrogant cannot stand before your eyes. You
hate all who do evil;
49. Psalm 5
1For the leader; with wind instruments. A psalm
of David.
2Give ear to my words, O LORD; understand my
sighing.
3Attend to the sound of my cry,
my king and my God! For to you I will pray,
LORD;
4in the morning you will hear my voice; in the
morning I will plead before you and wait.
5You are not a god who delights in evil; no wicked
person finds refuge with you;
6the arrogant cannot stand before your eyes. You
hate all who do evil;
50. Psalm 5
8But I, through the abundance of your mercy, will enter
into your house. I will bow down toward your holy
sanctuary out of fear of you.
9LORD, guide me in your justice because of my foes;
make straight your way before me.
10For there is no sincerity in their mouth; their heart is
corrupt. Their throat is an open grave; on their tongue
are subtle lies.
11Declare them guilty, God;
make them fall by their own devices.
Drive them out for their many sins;
for they have rebelled against you.
12Then all who trust in you will be glad and forever
shout for joy. You will protect them and those will rejoice
in you who love your name.
13For you, LORD, bless the just one;
51. Psalm 5
Literary Form
This psalm is an individual psalm of lament.
It has 3 elements matching:
(1)the existential situation (e.g. danger of
life or slander),
(2) the content (cry to God to redress the
situation, to save from danger and demand
for justice) and
(3) stylistic literary form.
52. Psalm 5
Literary Structure:
vv. 2-4 -Opening address to God. Petition for help
uttered in the Temple.
Description of the situation of danger.
vv. 5-7 Yahweh will not tolerate sinners in the
Temple.
vv. 8-11 By God’s favour the psalmist can enter the
Temple and ask for God’s help so that the deceitful
can be punished.
vv. 12-13 Profession of trust and confidence in
God.
Promise to praise God.
In order to appreciate this psalm one has to
identify with a situation of being falsely accused,
53. Psalm 5
Symbolic dimension
In this psalm (as in the psalms of lament) we
find three protagonists:
(1) God,
(2) the enemies, and
(3) the psalmist. God is invoked as “my God”
and “my king” (v. 2).
“My God” indicates personal relationship and
a profession of faith: — You are my God. I do
not have other gods. I have a personal
relationship with you.
The omnipotence of God.
54. Psalm 5
1For the leader; with wind instruments. A psalm of
David.
2Give ear to my words, O LORD; understand my
sighing.
3Attend to the sound of my cry,
my king and my God! For to you I will pray, LORD;
The leader – it may refer to a leader of a choir.
“Wind Instruments” “Nehiloth” it is like a pipe.
Petition - “My sighing”, “my cry” – Expression
of the pain he going through. It is an emotional
prayer.
“My King” indicates that God is the supreme
judge. In Israel the King was the supreme
55. Psalm 5
4in the morning you will hear my voice; in the
morning I will plead before you and wait.
5You are not a god who delights in evil; no
wicked person finds refuge with you;
The sessions of judgement would start early in
the morning cf. Jer 21:12. The judge must be
impartial. The impartiality of God the judge is
proclaimed and underlined by three negatives
verbs and three positive ones (4-5). Negatives:
(1)you are not a God who delights in
wickedness;
(2)evil will not sojourn with you;
(3) The boastful will not stand before your eyes.
56. Psalm 5
Positive:
(1) You hate all evildoers.
(2) You destroy those who speak lies;
(3) the LORD abhors the bloodthirsty and
deceitful.
The God and Judge has no compromise with
evil. This concept is summarized by the word
tzedakah (v. 8) and hesed (v.9).
Righteousness, tzedakah is not the forensic
justice, i.e. doing to someone according to what
one has done. The concept has a salvific value
that guides and directs the way, so that the
innocent may not stumble. God eventually
delivers the righteous person from
57. Psalm 5
Mercy: used to translate the
Hebrew word, hesed. It means
everlasting or steadfast love. This
term means a relationship between
persons. It is manifested in concrete
actions to persons with some need or
desire. The one who offers hesed has
the ability to respond to that need of
the other person. Other possible
ways translate hesed include
“steadfast love” and “loving
58. Psalm 5
Enemies
The enemies are defined by their actions and by
adjectives.
In v. 4-6 we have 6 adjectives, which qualify their
action: wicked, evil, arrogant, doers of evil, liars,
bloodthirsty and deceitful.
V. 9 describes their action: there is no truth in
their mouths; their hearts are destruction; their
throats are open graves; they flatter with their
tongues.
In v. 10 their action is qualified in the worst
possible way, as rebellion (PESHA’).
Concretely, WHO are these enemies? Perhaps
they are the judges of the ordinary tribunals.
That would explain the appeal to the supreme
judge, i.e. God the King. We cannot clearly
identify these enemies
59. Psalm 5
The Psalmist
He is the person who has confidence in the Lord.
He is innocent (12) and takes refuge in the Lord.
His actions are the following (not presented in
chronological order in the psalm:
He enters the Temple (7a),
He asks for an audience (3a),
He exposes his cause, he makes a sacrifice and
waits (3b),
He praises the judge for his impartiality (4-6),
He accuses his adversaries (9),
He asks for their punishment (10).
The psalmist does not say much about himself,
contrary to the other psalms of lament.
60. Psalm 5
He asks to be guided in the future (8). He trusts in
the Lord, more than on himself.
Eventually, probably after a long time, his horizon
widens. He is not concerned any more about
himself. He invites the pious ones to rejoice and
have confidence in the Lord (11-12).
Message
In a situation of great personal distress (e.g.
slander from adversaries) the believer must have
recourse to the Lord.
The Lord (supreme judge and most powerful God)
is going to give his salvation, his superabundant
love, to the righteous, but it might take a long
time to achieve it.
The important thing is to have absolute confidence
61. Psalm 5
New Testament
We Christians must have even greater
confidence in the Lord, since God is not only
our God and our king, but he is also our
brother.
Heb. 4:14 “Since, then, we have a great high
priest who has passed through the heavens,
Jesus, the Son of God, let us hold fast to our
confession. 15 For we do not have a high priest
who is unable to sympathize with our
weaknesses, but we have one who in every
respect has been tested as we are, yet without
sin. 16 Let us therefore approach the throne of
62. Psalm 22
1 My God, my God, why
have you forsaken me?
Why are you so far from
helping me, from the
words of my groaning? O
my God, I cry by day
2, but you do not answer;
and by night, but find no
rest.
3 Yet you are holy,
enthroned on the praises
of Israel.
4 In you our ancestors
trusted;
they trusted, and you
delivered them.
5 To you they cried, and
were saved; in you they
6 But I am a worm, and not
human; scorned by others, and
despised by the people.
7 All who see me mock at me;
they make mouths at me, they
shake their heads;
8 “Commit your cause to the
LORD; let him deliver— let him
rescue the one in whom he
delights!”
9 Yet it was you who took me from
the womb; you kept me safe on
my mother’s breast.
10 On you I was cast from my
birth, and since my mother bore
me you have been my God.
11 Do not be far from me, for
trouble is near and there is no one
63. Psalm 22
12 Many bulls encircle me,
strong bulls of Bashan
surround me;
13 they open wide their
mouths at me, like a ravening
and roaring lion.
14 I am poured out like water,
and all my bones are out of
joint; my heart is like wax; it
is melted within my breast;
15 my mouth is dried up like a
potsherd, and my tongue
sticks to my jaws; you lay me
in the dust of death.
16 For dogs are all around me;
a company of evildoers
encircles me. My hands and
feet have shrivelled;
17 I can count all my bones. I
18 they divide my clothes
among themselves, and for my
clothing they cast lots.
19 But you, O LORD, do not be
far away! O my help, come
quickly to my aid!
20 Deliver my soul from the
sword, my life from the power
of the dog!
21 Save me from the mouth of
the lion! From the horns of the
wild oxen you have rescued me.
22 I will tell of your name to
my brothers and sisters; in the
midst of the congregation I will
praise you:
23 You who fear the LORD,
praise him! All you offspring of
Jacob, glorify him; stand in
64. Psalm 22
24 For he did not despise
or abhor the affliction of
the afflicted; he did not
hide his face from me,
but heard when I cried to
him.
25 From you comes my
praise in the great
congregation; my vows I
will pay before those who
fear him.
26 The poor shall eat and
be satisfied; those who
seek him shall praise the
LORD. May your hearts
live forever!
27 All the ends of the
earth shall remember
and turn to the LORD;
28 For dominion belongs to
the LORD, and he rules over
the nations.
29 To him, indeed, shall all
who sleep in the earth bow
down; before him shall bow
all who go down to the dust,
and I shall live for him.
30 Posterity will serve him;
future generations will be
told about the Lord,
31 and proclaim his
deliverance to a people yet
unborn, saying that he has
done it.
65. Psalm 22
Structure – Two parts
Lamentation: 1-21.
Thanksgiving and Praise: 22-31.
Literary Genre
The psalm is clearly an Individual Lament with
the two main elements of the Lament: (1) request
for help and (2) promise to give thanks and praise,
once the help has come. However the Psalm has
some special features:
The request is very urgent, like an ultimatum.
The expressions of lament are very intense.
The psalmist does not hint at his own fault.
The thanksgiving and praise are extraordinarily
long: They embrace all the world and also future
generations.
This psalm has exercised, more than the others,
66. Psalm 22
God – Far and Near
Vv. 1-2 In the first part, God is invoked in a
personal and dramatic way: “My God, my God,
why have you forsaken me?” (v.1). “O my God, I
cry by day” (v.2).
The great complain is that God is far from the
terrible situation the psalmist in vv. 1-2 and he
pleads for God not to be far (vv. 11 and 19). The
trouble is that God is far, when the danger is very
close (v. 12).
The enemy surrounds the psalmist and threatens
his life (vv. 12-13, 16). In the past it was not like
this. The ancestors felt God as very close to them;
he delivered them from danger (vv. 4-5). God was
also involved and close to the newly born (vv. 9-
10). This makes the present situation even worse.
The psalmist feels that the biggest trouble is the
67. Psalm 22
Enemies
vv. 12-13 - Many bulls encircle me, strong bulls
of Bashan surround me; they open wide their
mouths at me, like a ravening and roaring lion.
The enemies, the wicked are presented as wild,
frightening beasts. They are called bulls (v. 12),
strong ones of Bashan (v. 13), dogs (v. 16. 20),
lions (v. 13, 21) and wild oxen (v. 21).
These images underline the ferociousness of the
behaviour of the wicked. They are accused of
awful behaviour. In front of them, the faithful
believer feels like a worm (v. 6).
Later, in the Apocalyptic literature, the foreign
rulers and their empires are presented as wild
beasts, totally unreasonable, with whom there
can be no dialogue (Cf. Dan 7).
68. Psalm 22
SHAME
vv. 6-7: But I am a worm, and not human; scorned
by others, and despised by the people. All who see
me mock at me; they make mouths at me, they
shake their heads;
Honour is a fundamental value in the
Mediterranean culture. It is preferable to be dead
than to be ashamed. The psalmist feels shamed by
his enemies. In front of his enemies the psalmist is
like a dead man; so they divide his clothing among
them and cast lots on his mantle (v. 18).
With all these images in the first part of the
psalm, the psalmist presents the terrible situation
he is in. This situation is even more painful,
because of the very good situation in which the
ancestors lived, and the closeness with God, which
69. Psalm 22
Intensity of the Physical Pain: Melting Point
vv. 14-15 Another image, which shows the
horrible situation of the psalmist is dryness. I
am poured out like water, and all my bones are
out of joint; my heart is like wax; it is melted
within my breast; my mouth is dried up like a
potsherd, and my tongue sticks to my jaws; you
lay me in the dust of death.
v. 16-17 My hands and feet have shrivelled; I
can count all my bones. I can count all my
bones.
By using the imageries of the parts of the body,
the Psalmist shows the intensity of his physical
pain – bones, joints, heart – the seat of
emotions is melting away. He is the dust of
70. Psalm 22
Praise
Vv. 22-23: I will tell of your name to my brothers and
sisters; in the midst of the congregation I will praise
you: You who fear the LORD, praise him! All you
offspring of Jacob, glorify him; stand in awe of him, all
you offspring of Israel!
The second part of the psalm (22-31) is like a series of
waves of praise, which engulf a wider and wider
audience. These are: The congregation of the children of
Israel (22-25). They are all invited to witness the
marvellous deeds of the Lord for the afflicted.
The poor who look for help are going to find help in the
Lord (26). All the nations of the earth are witnesses of
God’s deeds (27). Those who die are going to
acknowledge God (29), together with the future
generation (30-31).
The religious experience of liberation of the psalmist is the basis
for the excited and joyful proclamation to ever wider circles.
71. Psalm 22
New Testament
This psalm is used for the suffering of Christ
Psalm 22 shows the experience of the life of a
person who suffered in a terrible way, was
dejected, felt abandoned by God and then he was
rescued.
This is the same pattern of Jesus’ life: he felt
dejected, lying in death, but then he was rescued.
According to the evangelists, Jesus prayed this
psalm while he was on the cross: Mk 15:34; Mat
27:46.
So the NT writer, seeing the close correspondence
between the experience of the psalmist and the life
experience of Jesus Christ, used this psalm as a
type for the suffering, death and resurrection of
Christ. The psalm presents the innocent sufferer
who is persecuted by people, but saved by God.
72. Ps 22 and New Testament
Ps. 22:1 My God, my God,
why hast thou forsaken
me?
יִל ֵא יִל ֵא
,
יִנ ָת ְַׁבזֲע הָָמל
Ps. 22:6 But I am […]
scorned by men, and
despised by the people.
Ps. 22:7 All who see me
mock at me, they make
mouths at me, they wag
their heads;
Mark 15:34 And at the
ninth hour Jesus cried
with a loud voice, “Elo-i,
Elo-i, lama sabach-thani?”
which means, “My God,
my God, why hast thou
forsaken me?” Cf. Mat
27:36.
Mark 15:32 Those who
were crucified with him
also reviled him.
Mark 15:29 And those who
passed by derided him,
wagging their heads
73. Ps 22 and New Testament
Ps. 22:8 “He committed
his cause to the LORD; let
him deliver him, let him
rescue him, for he
delights In him!”
Ps. 22:15 my strength is
dried up like a potsherd,
and my tongue cleaves to
my jaws;
Ps. 22:16 They have
pierced my hands and feet
Matt. 27:43 He trusts in
God; let God deliver him
now, if he desires him; for
he said, ‘I am the Son of
God.’”
Matt. 27:48 And one of
them at once ran and took
a sponge, filled it with
vinegar, and put it on a
reed, and gave it to him to
drink.
John 19:37 And again
another scripture says,
“They shall look on him
74. Ps 22 and New Testament
Ps. 22:18 they divide
my garments among
them, and for my
raiment they cast lots.
Ps. 22:24 For [….] he
has not hid his face
from him, but has
heard, when he cried
to him.
Mark 15:24 And they
crucified him, and
divided his garments
among them, casting
lots for them.
Matt. 27:50 And Jesus
cried again with a loud
voice.
