The coherence of the Psalms and all scripture viewed sequentially comes clear. Psalm 1 introduces the new man and Psalm 2 is the first psalm believed Messianic because it predicts the two central elements resulting from Messiah's incarnation, rejection and exaltation. Much of the identification of Messianic psalms is done for us by new testament writers in that they quote them profusely, but every psalm so quoted is not necessarily messianic. The distinctions are not always easy to grasp so there is room for critics to disagree about the exact number of psalms with this special second meaning. The risen Lord exposited all the scriptures concerning himself ( Luke 24.27) to the two disciples on the road to Emmaus. Likewise the next day in Jerusalem he told again to the eleven, including the doubting Thomas, all things written in the law of Moses, and in the prophets and in the psalms concerning me (Luke 24.44). Had we the text of that presentation it would be definitive, but come to think of it, we do. We may assume that the New Testament used what Jesus said to those who were present and that Luke and Paul, who were not there, learned after the fact from those who were. Thus the establishment of the Messianic Psalms is authoritative, given by Messiah himself, and a judgment from the evidence, for other psalms beside those considered Messianic also speak of Him.
Psalm 2 presents both themes in miniature, Messiah's rejection and exaltation. The psalm is cited twice in the New Testament where at Antioch Paul gives Psalm 2.7 to prove that Jesus is the promised savior and king to follow from David's seed: thou art my son, this day have I begotten thee, and in Hebrews 1.5, to prove the Son supreme, which says, for unto which of the angels said he at any time, "Thou art my Son, this day have I begotten thee?
From the beginning then, Messiah is rejected by heathen, people, kings of the earth and rulers who take counsel together against God and His anointed. If we consider kings to refer to Herod we begin down a long road of official condemnations of upsetters of the Roman and Hebrew status quo. Both secular and sacred authorities oppose Messiah. In return poets and prophets condemn the nations and their idols from Daniel to Revelation. The rulers seek to break the bands of God throughout.
Vex the Nations
We seek to understand the psalms from the mechanics of writing and the necessities of self expression. For instance in Psalm 2, that the deity vexes (5) does not increase our sympathy for the nations, for they were never very restrained in their plunders. The poet here pains God in a bitter mood. Of course David himself was continually vexed so it is no wonder he writes this way. The divine ruler is like to an earthly king and we know that they are easily annoyed, but the extension of earthly conditions of kings and human emotions and language to the divine majesty is provocativeif inevitable. Perhaps God is also vexed by poets who fractionalize him over into themselves. Again though, what did you expect? Humans see all things humanely and this goes much farther than the express of the hand of God. Since we have no contrast with ourselves to measure the degree of our terrestrializing the celestial we do the best we can. It makes for good emotive poetry.
Against the pleasure of worldly rulers the psalm says that God has set up his own government. This puts Messiah in the revolutionary party. But if the ancestors of our present kings and governments, in form and not in person, were the original usurpers, even if we are enjoined to obey them, that makes Messiah not a revolutionary but a restorationist. The individual, social and political throne that fell to evil is to be restored to its rightful possessor Adam by his champion Messiah. No wonder kings are angry. [The whole background of this occurs in Enoch I, found in the Qumran caves.]
Prophetic Dialogue
Verse 7 about the begetting of the sun quoted in the New Testament is in the form of a prophetic dialogue beginning at v. 5, then shall he speak unto them. The I who is speaking in v. 6 is the Father, but the I who speaks in v. 7 is the Son. Thus God says I have set my king upon my holy hill of Zion and Messiah immediately following says, I will declare the decree: the LORD hath said unto me, Thour art my son. Here Messiah is quoting the decree of the Father. In v. 8, ask of me, and I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for they possession, we have to choose the speaker whether it continues with Messiah still quoting the decree of v. 7, or whether the dialogue switches back to the Father who speaks v. 8. Whichever is the case the speaker of v. 8 will also be the speaker of v. 9, thou shall break them with a rod of iron; thou shall dash them in pieces like a potter's vessel. Clearly enough the poet is again the speaker in v. 10, be wise now therefore O ye kings and he continues speaking to the end of the psalm. So we have three speakers including the poet narrator. Verses 6-9 therefore comprise the prophetic dialogue, perhaps the singlemost important aspect of the writing of the Messianic Psalms because they reveal in action and dialogue instead of mere narration the highest and most astounding thoughts of God. This same astonishing thing happens in Psalm 16.
Another unusual perspective shift in Psalm2 is the time and place of the prophetic speaking. V. 7 relating the decree must have been said out of both time and space, both before creation and above the heaven (Psalm 8.2). This implicit explosion of earth time/space perspective is contrasted by the poet's language when he says, this day have I begotten thee. That it was a particular day implies diurnal earth time, like the days in Genesis, but again, what can a poet do with such ideas but translate their unknown into his known? Debating the time of this day is the business of the avenger.
The sense of begotten has been much observed. First it denotes the birth, but for very God it denotes the decree setting up divine government, the restoration of Messiah's exaltation proclaimed before time began. This declaration is the one Milton in Paradise Lost (V, 603-09) finds the most insulting to the injured merit of Lucifer:
This day i have begot who I declare
My only Son, and on this holy Hill
Him have anointed, whom ye now behold
At my right hand; your Head I him appoint;
And by my Self have sworn to him shall bow
All knees in Heaven and shall confess him Lord.
Messiah is proclaimed the Head and given the uttermost parts of the earth for his possession. Looking ahead we see this as the justification of the promised new pastoral age of Psalm 37, but Messiah is also promised the heathen for thine inheritance. Rejection and exaltation are the hands of the one clock which will fulfill the proclaimed decree for the son in Psalm 16 who will seek the path of life by which he will redeem humanity; thus he restored that which he took not away (Psalm 69.4).
The rod of iron (9) with which Messiah will rule the nations and shatter the rebellion is the much celebrated Day of the Lord, the judgment preceding the rule of peace and maintained throughout. This is on the old earth before the new is created. When the poet speaks again at v. 10 it is to warn the kings and judges of the earth to be wise, seeing that these things will be so. The judgment of the rod of iron is reason enough to serve the LORD with fear and to rejoice with trembling (11). This stick and not the carrot has been uncharitably mistaken by those who believe violence is never justified. Mainly thieves say this and those who seek to cover up even greater violence. The carrot is offered a bite in the last verse where we are enjoined to kiss the Son. This is both our obedience in kissing and our love. We welcome correction of the Father. Who the Lord loves he chastens and scourges every son that he receives. The fear of the Lord is well justified. Whether either motive the poet is satisfied with the result. Still better he adds are the blessed and all they that put their trust in him.
To write of these matters is the highest and more, where Creator and creation speak back and forth the perception of direct truth. As in Deuteronomy (5.4-5), text is a mid point for insight that brings face to face, first hand in the instant of words written before the fact, caught up before the future, like the fore edge painting on a book.
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