Tag Archive for: Psalms

For years, Hebrew poetry mystified me. When I was about to read the Book of Psalms for the first time at age 17, I was excited. So many people had told me that Psalms was their favorite book of the Bible, and I couldn’t wait to experience what they had experienced.

But I was disappointed.

Why? Because I thought they were repetitive, and none followed the standard flow of an essay: Introduction, three to five points, conclusion. Instead, the middles and ends often repeated the beginning. As a result, I could not make sense of many of them.

That is, until years later when I finally learned how to interpret Hebrew poetry. Then the structure—which relied on repetition—made sense.

\Not only could I now interpret the psalms, but I also could finally pray them the way they were meant to be prayed. Here’s what I needed to know.

Psalm 1:1
Psalm 1:1

Psalms Are Poems

One reason that psalms don’t follow an essay’s structure is that they aren’t essays. Indeed, they’re poems.

Hebrew poets penned the praises and prayers they worshiped God with as psalms. Psalms are poems meant to be sung, so the poets at times gave their psalms to the temple choirmasters. The choirmasters then gathered the psalms into collections. What we know today as the book of Psalms is a collection of those collections.

So how does Hebrew poetry work? Let’s take a look.

Hebrew Poetry Uses Parallelism in Poetic Lines

It’s much easier to understand psalms if we know a little about Hebrew poetry. A Hebrew poem’s basic unit is a poetic line. Most lines have two segments, although some have three or four and a few have only one. In some Bible translations, the first segment starts at the left margin and the rest of the segments are indented to show their relationships (see the pictures above and below of Psalm 1).

Unfortunately, verse numbers and text note references often obscure the indentions, and there isn’t room to show more than one level of indention (what looks like a third level is actually the prior segment wrapping to the next line because of lack of space). That’s why in these pictures of Psalm 1 in this post, I’ve omitted the verse numbers.

Most line segments in Hebrew poetry use parallelism. They say something similar in multiple ways, giving us different ways to grasp the poet’s meaning. The best part about parallelism is that it translates well, so we don’t have to know Hebrew to enjoy it. God was planning ahead when he helped the Hebrews develop their poetry!

Here are the parallel elements of Psalm 1:1 aligned in columns:

Unit AUnit BUnit CUnit D
Line Segment 1Blessed is the man   
Line Segment 2 who walks notin the counselof the wicked
Line Segment 3 nor standsin the wayof sinners
Line Segment 4 nor sitsin the seatof scoffers
Psalm 1:1

When you find parallelism, compare the parallel elements to see how they relate. In this case, they intensify.

Illustrating the Relationships Between Poetic Lines

We can symbolize parallelism by using capital letters to represent units and a prime mark (‘) to show how many times a unit repeats. Here’s a diagram of verse 1 with a slash(/) representing a new line segment:

Psalm 1:2-3
Psalm 1:2-3

            A / B  C  D / B’ C’ D’ / B” C” D”

This structure is called incomplete parallelism because unit A doesn’t repeat.

Psalm 1:5 has normal parallelism. Here, I’ve underlined the first unit of each segment and italicized the second:

            Therefore the wicked will not stand in the judgment
                        nor sinners in the congregation of the righteous

Here’s a diagram of verse 5:

            A B / A’ B’

Another common parallel structure is found in verse 2. I’ve underlined one pair of matching segments and italicized the other pair.

            But his delight is in the law of the LORD
                        and on his law he meditates day and night.

If you were to draw lines between the matching segments, they would form an X. Like verses 1 and 5, verse 2 uses parallelism, but this time the parallel elements are placed in a pattern called chiasm (KEY-asm; chi is the Greek name for the letter X). We illustrate verse 2’s chiastic parallelism like this:

            A B / B’ A’

By comparing the parallel elements, we see that delight in God’s instructions is shown through meditating on those instructions. In the Bible, the word meditate means thinking about and saying softly.

Hebrew Poetry Uses Parallelism in Stanzas

In poetry, a stanza is a group of related poetic lines. It’s similar to a paragraph, which in prose is a group of related sentences. Some modern Bible translations break the psalms into stanzas to make them easier to read. In fact, the Bible in which I first read Psalms grouped poetic lines in stanzas. But that only made me wonder why they didn’t flow like an essay’s paragraphs:

           Introduction, Point I, Point II, Point III, Conclusion

Psalm 1:4-5
Psalm 1:4-5

And that’s not what they did.

For example, look at Psalm 1. Psalm 1’s first stanza (verses 1-3) describes the righteous, the second (verses 4-5) describes the wicked, and the last (verse 6) draws a conclusion. So far, so good.

But here’s where Hebrew poetry differs. The psalmists often linked the first and last stanzas, the first and middle stanzas, and/or the middle and last stanzas. For instance, Psalm 1 links the first and last stanza with a description of the way of the wicked, inviting us to compare the two. Here is its diagram, using letters to represent stanzas:

            A B A’

This is another chiasm, this time using stanzas instead of line segments. In fact, psalmists often arranged stanzas in a chiasm.

Another Example: Psalm 71

Psalm 71 has seven stanzas. The psalm’s theme is in the middle stanza (verse 14). All the stanzas equal distance from the middle link. Here’s the structure, again using letters to represent stanzas:

            A B C D C B’ A’

This structure invites us to compare the linked stanzas. When we do, we see that the troubles identified in the first half of the psalm are resolved in the linked stanzas in the second half.

This is a beautifully structured poem! No, it doesn’t follow the rules of Western essays. Instead, it does something better, providing us multiple connections and layers of meaning.

But that’s not all.

Hebrew Poetry Uses Parallelism in Psalm Collections

The Psalter contains five major collections called books. Each of the books contains multiple collections. These collections have links too.

For instance, Psalms 1 and 2 are the Psalter’s introduction. Psalm 1 portrays the ideal man and Psalm 2 the ideal king. The first line of Psalm 1 links to the last line of Psalm 2:

Psalm 1:6
Psalm 1:6

Psalm 1:1

            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

Psalm 2:12d

            Blessed are all who take refuge in him.

Him here is the King God has set on Zion, the Son of God.

Conclusion

Understanding Hebrew Poetry enables us to immerse ourselves in the psalms so they can enliven our prayers and transform us.

Adapted from Discovering Hope in the Psalms.

Join me in a new online Bible study on Discovering Hope in the Psalms.

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Psalm 51 Scripture art

I used Prismacolor Premier pencils first in this Psalm 51 Scripture art, and then added a silver metallic gel pen on “clean” and “God,” a green pen on “right spirit,” and a red pen around the outside of the heart.

Many people are asking what to use to color the gorgeous Scripture art that Karla Dornacher created for Discovering Hope in the Psalms. I’ve followed the advice of Karla and other artists on what to buy, and I like the results.

Karla recommends the Prismacolor Premier Soft-core Pencils 72-count. These run around $25 today. You can get as many as 150, or as few as 24. Prices change often, especially before Christmas. I started with 24 and mixed colors (the lavender in the Psalm 51 Scripture art is a mix of pink and blue). Later I bought a bigger set–no more mixing required. The light grays and multiple blues in the Psalm 23 Scripture art are from the new set and weren’t possible in the small set.

Karla offers a terrific free color chart here: www.karladornacher.com/free-colored-pencil-color-chart-and-coloring-tips. I started out keeping a color chart at the back of my book, but when I bought more pencils, I downloaded and used her chart. I love it.

The pencils require a pencil sharpener made for soft cores. A sharpener that holds the shavings and has two hole sizes runs about $5 (I could find only two packs when I wrote this). Many sellers bundle the pencils with an eraser and sharpener, but the bundles often aren’t a good deal. Plus, sometimes they combine Premier pencils with Scholar sharpeners, and vice-versa. (The Prismacolor Scholar pencils have a harder core.)

There’s also a nice Prismacolor 7-piece Accessory Kit. This includes a small sharpener, two erasers, a colorless blender, a solvent blender, an ebony pencil, and a pencil extender. It’s usually under $7. Note that color pencil marks can’t be fully erased, so use erasers to lighten marks. The colorless blender allows you to put down one or more colors lightly and then blend them so that the color goes into the little valleys in the paper. The solvent blender dissolves pencil marks so they look like watercolors (see the water on the Psalm 23 picture).

Psalm 23 Scripture art

I used a solvent blender on the water in this Psalm 23 Scripture art. Gel pens outline “Lord” and “my Shepherd.” Everything else is Prismacolor Premier pencils.

Coloring over the words in Scripture art washes them out, but you can use gel pens to trace the words and make them stand out again. You can see what I mean in the Psalm 23 picture, where I left most of the words muted so they looked like they were part of the water and grass. I bought 100 GelWriter gel pens at Costco before Christmas and like them. Many are metallic and glitter–see the Psalm 51 picture. They’re running $30-$40 on Amazon, but 140 Smart Color gel pens are $20 today. I haven’t tried them, but the reviews look good. Be sure to let the page dry when you use these.

Or you can go over the words with Pigma Micron pens. This set has 6 colors for $11. I use them in my Bible because they don’t bleed. Karla uses the black ones for outlining her illustrations.

For applying watercolors, water brush pens are easy to use. A set of 3 are about $9. The brushes work with watercolor pans, watercolor pencils, and inks. Use as little water as possible to keep the paper from warping.

For instructions and ideas, the book, Complete Guide to Bible Journaling, features Karla Dornacher and other Christian artists. It has lots of examples of Scripture art, art and words to trace, and stickers. Finally, the book’s website has lots of links to free tutorials: www.DiscoveringHopeInThePsalms.com/Extras.

So what are your favorite supplies for Scripture art? Comment below and share photos in the Facebook group, Discovering Hope in the Psalms.

Psalm 2 addresses the reality that those who want to live according to God’s word dwell among those who don’t. Some people rebel against the laws God gives to protect and bless us, and their rebellion causes suffering.

Our newspapers display the evidence daily. Terrorists murder and maim. Con artists bilk the elderly. The rich exploit the poor. Abusers scar children. Liars lock the innocent behind bars. Each of us has our own stories of wrongs perpetrated against us and our loved ones. And we know in our hearts we’ve hurt others.

When discouragement starts settling in my heart over all the icky things of this world, I turn to Psalm 2. There I find the hope of King Jesus’ return to bring all who trust in him into his kingdom forever. Sin, temptation, and anyone who rejects Jesus’ rule cannot pass its gates.

But Psalm 2 presents a few challenges on a first read-through. So here are seven tips for interpreting Psalm 2.

Tip 1: Read the Entire Psalm

Psalm 2 text

Figure 1: Psalm 2

First we need to get the big picture by reading the whole psalm at least once through. Figure 1 shows Psalm 2 with the background color changing at stanza breaks. (Click Figure 1 to open in a new tab.)

If you’re familiar with the Old Testament historical books, you’ll recognize that it’s about kings descended from King David. If you’re familiar with the New Testament’s teachings about Jesus, you’ll realize it’s also about one particular King: Jesus.

Tip 2: Identify Psalm 2’s Type

We call psalms about kings descended from David royal psalms. This one declares that God gave David’s descendants authority to rule. That makes it perfect for coronations, which was its main use for four centuries.

The New Testament applies Psalm 2 to Jesus, a descendant of David through Mary (Revelation 19:13-16). Since the psalm foretells the crowning of Jesus the Anointed One (“Messiah”), it is also a messianic psalm.

Tip 3: Look Up Unfamiliar Terms

If there are any unfamiliar words or historical references, check those out next. A study Bible with cross-references helps. My book, Discovering Hope in the Psalms, covers Psalm 2’s background in detail, showing how it applied to Solomon and his rebellious brother, to Jesus and the plotting Jewish and Gentile leaders, and to Jesus in the kingdom of heaven. So here, I’ll just briefly explain a few terms.

  • Decree: Psalm 2:7 begins, “I will tell of the decree,” and the stanza following summarizes the decree poetically. What it’s talking about is God’s promise to David in 2 Samuel 7:5-16. God decreed that King David would have a dynasty in which his “throne shall be established forever,” beginning with his son Solomon (2 Samuel 7:16; 1 Chronicles 28:6).
  • Anointed: As part of the coronation ceremony, a priest and/or prophet anointed the new king with oil, so he was called the “Lord’s anointed.” Messiah comes from the Hebrew for “anointed one” and Christ comes from the Greek for it. God anointed Jesus with the Holy Spirit (Luke 4:18; Acts 10:38).
  • Zion: The Davidic kings ruled from Jerusalem on Mount Zion. When applied to Jesus, Zion refers to the “heavenly Jerusalem” (Hebrews 12:22).
  • Son: In 2 Samuel 7:14, God decreed that he would be a father to all the kings descended from David, and they would be his sons. Some translations don’t capitalize “son” so readers catch this reference. Others capitalize “Son” to make sure readers see it also applies to Jesus, who descended from David through Mary and was also the only begotten Son of God.
  • Kiss: “Kiss the Son” in verse 12 means submit to him as ruler. Think of the way people might bow and kiss Queen Elizabeth’s hand.

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Tip 4: Identify the Participants in Psalm 2

The first two verses name all the participants: the psalmist, the Lord, the Lord’s anointed king, and the people who rebel against the Lord and his king.

Tip 5: Identify the Arrangement of Psalm 2

This is something I didn’t have room to include in the chapter on Psalm 2 in Discovering Hope in the Psalms.

It helps to identify a psalm’s arrangement by looking for related elements. Psalm 2’s arrangement is straightforward. We can divide it into five stanzas by main speaker. The psalmist is the main speaker in the first stanza. God is the main speaker in the second stanza. The king being crowned speaks in the middle. The king quotes God in the fourth stanza, making God the main speaker there, too. The psalmist is again the main speaker in the last stanza. So this is the order of the main speakers:

Psalmist / God / New King / God / Psalmist

We call this layout (A B C B’ A’) a chiasm (pronounced “KEY-azm”). If we put each speaker on a separate line and indent related stanzas equally, we get this:

Psalmist

God

New King

God

Psalmist

See how that makes it easy to compare related parts? Figure 2 summarizes Psalm 2’s stanzas in this kind of layout. I added the addressees and summarized each speech for you. Notice how easy it is to see the message flow now.

Psalm 2 Arrangement

Figure 2: Psalm 2 Arrangement

Tip 6: Identify Links in Psalm 2

Psalm 2 Links

Figure 3: How the 4 participants view God, his King & rebels

Once we discover that a psalmist arranged a psalm in a chiasm, finding links becomes easy. In a chiastic psalm, the theme is in the center. Often, stanzas equal distance from the center are linked and share elements. That’s clearly the case in Psalm 2. Look back at Figure 2 above and compare stanzas equal distance from the center (I gave them the same background color to make comparison easier).

While Figure 2 shows the main links, this psalm has so many repeated elements that I put them in a chart to make them clearer. Figure 3 compares how each speaker views God, the King, and the rebels. (Since the psalmist quotes the rebels, I list them on a separate line for clarity. Click Figure 3 to open in a new tab.)

Tip 7: Look up How the New Testament Uses the Psalm

The New Testament quotes Psalm 2 quite a bit. For example, Acts 4:24-25 says the Lord spoke this psalm through the mouth of David by the Holy Spirit. Acts 4:25-27 and 13:33 say Jesus’ crucifixion was a plot to reject Jesus’ rule, but it was in vain because God raised Jesus from the dead. Revelation 12 symbolically describes Satan initiating this plot. Revelation 19 depicts Jesus as King of kings and Lord of lords in the same words as Psalm 2, and the next three chapters describe how he ends all rebellion and takes his throne in the new heavens and earth.

So how does this psalm bring me hope when I see the world has run amok? It reminds me that Jesus denies entrance into his kingdom to the unrepentant terrorists, con artists, oppressors, abusers, and liars. Their place is the lake of fire, and they can’t harm God’s children ever again. He’s resurrecting the repentant sinners into bodies that have never sinned and have never been sinned against. He’s rewarding us for all that we did of eternal worth, for no one can take from us anything of eternal value from us. He’s bringing us into his kingdom, where there will be no more mourning or sin or death. We’ll live with him forever.

This world is but a stepping stone to eternity. The kingdom of God awaits. Come quickly, Lord Jesus.

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If you’d like to learn more about Psalm 2, including how its message worked out in Solomon’s coronation, Jesus’ life on this earth, and in the end times, see Discovering Hope in the Psalms or click the Amazon affiliate link below (Harvest House, 2017).

Embroider Scripture Psalm 30

Embroider Scripture: Psalm 30

Edited 9/12/23.

I like to embroider Scripture. It’s fun and doesn’t take a lot of talent. By the time I finish a piece, I’ve got the Scripture memorized and I’ve meditated a lot on its meaning. Then I can frame and hang it so that it becomes not just a daily reminder of the passage, but a conversation piece for guests.

Last year I finally finished a large needlework that had taken years to complete. I wanted to try some smaller, faster pieces. I sketched some ideas for Psalm 71:14. But that was right about when artist Karla Dornacher joined author Pam Farrel and me in creating the book, Discovering Hope in the Psalms. She created bookmarks that people could trace or cut out. I realized these would be perfect small projects!

I hoped to finish all of them before the book came out, but that didn’t happen. I’m working on the third bookmark now, so here I’ll explain how to embroider Scripture from two of the book’s eight bookmarks. I’ll also explain the symbolism I used. I hope this inspires you in your own creative endeavors, whether or not you choose to embroider Scripture.

How to Transfer Bookmarks to Fabric

The bookmarks I used are on page 223 of Discovering Hope in the Psalms. Mine differs a tiny bit because I used Karla’s early illustrations, before she created the page with four bookmarks.

If you have an all-in-one printer that can scan and copy, the easiest way to transfer the bookmarks is to scan and print or copy the page on printable fabric. I scanned and printed the bookmarks on EQ Printables Inkjet Cotton Lawn Fabric Sheets that I loaded into my HP Inkjet.

If you don’t have access to an all-in-one printer, big box office stores can print on fabric. Or you can go low-tech and trace the bookmarks onto your fabric with a sharp, pale fabric pencil.

Optional: Add a Colored Background to the Fabric

I used Adobe Photoshop to add a semi-transparent gradient background to each bookmark before I printed.

How to Prepare Fabric to Embroider Scripture

If you’re using printable fabric, follow the instructions that come with it for removing excess ink. When it’s dry, sew 4” strips of scrap fabric to all sides, enlarging the 8.5” x 11” original to 16.5” x 19” so it can fit into a 13” diameter embroidery hoop.

Supplies

Embroider Scripture

Bookmarks printed on fabric

  • Prepared fabric (see above)
  • Embroidery hoop at least 13″ across
  • Embroidery needles
  • Needle threader
  • Embroidery scissors
  • Magnifying lamp (I use the Carson DeskBrite)
  • Embroidery thread of your choosing

How to Embroider Scripture: Psalm 30:11-12

I love Psalm 30. The first stanza always reminds me of how God delivered and saved me: “You restored me to life from among those who go down to the pit.” So the butterfly Karla put on the bookmark is perfect because a butterfly symbolizes being born again. I changed the bunting around “into” and “me with” to a vine to represent Jesus is the vine and we are the branches (John 15:4).

Paul used a seed “dying” in the ground before springing to new life as a metaphor for our earthly bodies dying before Christ raises us in new, resurrected bodies (1 Corinthians 15:35-44). In my mind, then, the flower stands for the resurrection. The last line of Psalm 30 is “I will give thanks to you forever,” which speaks to me of the resurrection. I changed the scallops at the top and bottom into tiny flowers to represent friends and family who will resurrect as well.

Light orange is my main color because it’s such a happy color, making it perfect for a verse about dancing and gladness. The pale blue background complements the orange. The butterfly and flower seemed a perfect way to practice needle painting. I had to adjust the shape of the flower a bit and left off some internal lines.

Downloads and Links

The Discovering Hope in the Psalms Super Bonus Bundle has more detailed instructions, including the DNC thread colors and stitches I used. For more on needle painting (including more on preparing and protecting fabric), see Needle Painting Embroidery by Trish Burr. For more on selecting color schemes, see Colour Confidence in Embroidery by the same author.

How to Embroider Scripture: Psalm 73:26

Embroider Scripture Psalm 73

Embroider Scripture: Psalm 73:26

The choirmaster Asaph wrote Psalm 73 about how God kept his feet from slipping when envy of the wicked nearly destroyed his faith. The white and gray flowers represent how we see some truths clearly and others dimly until heaven.

“GOD” is white to represent that he is light. I used a padded stitch to look like light radiating. The white didn’t stand out enough from the background so I added a scarlet border to represent the blood of Jesus, the means to bringing us to God.

“STRENGTH” is steel gray to represent the strength of steel, but it’s on a soft, padded background to represent God’s tenderness. He strongly but tenderly binds our broken hearts.

The word “heart” is scarlet, the color of a human heart physically. “Forever” is silver to give the feel of stars sparkling, which reminds me of eternity.

“Portion” is interesting. The first layer is white to represent being filled with the Holy Spirit. I added scarlet lines and dots to represent being filled in another way, through the blood of Jesus. It turned out messy looking and I considered pulling it out, but I decided the Cross was messy. So I left it to remind me of the great pains God took to bring us to him.

The leaves are variegated green because gray would have blended them in with the flowers too much and black would have distracted from the words. It’s purely utilitarian, though I suppose green could represent new life!

I used whitework techniques here. Whitework is typically done on a solid white background, but I didn’t choose the technique until after I’d printed the fabric. I couldn’t keep the Scripture reference where it was and so far don’t see a good place to add it. I’ll probably put it on the ribbon backing I’ll add later.

Downloads and Links

The Discovering Hope in the Psalms Super Bonus Bundle has more detailed instructions, including the DNC thread colors and stitches I used. For more on whitework, see Whitework with Colour by Trish Burr.

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Psalm 1 tells us the blessed person will meditate on God’s instructions, not simply hear or read them: “Blessed is the man … who meditates on his law day and night” (Psalm 1:1-2). “Meditate” means to think deeply and carefully about something. But sometimes we don’t know how to do that. Here are six simple and fun ways to meditate on God’s words.

How to Meditate on God’s Words

Here are the general steps I use to meditate on God’s words. These aren’t hard-and-fast steps so much as habits I’ve found useful over the years. If you’re new to any of these, try one or two ways for a few weeks until you’re comfortable with them, then add another.

Meditate & record Psalm 1

Figure 1: Record the results of meditation with symbols, notes and quick sketches

1.      Pray for Guidance

I pray for the Holy Spirit to guide me and show me anything God wants to particularly speak to me about. Prayer reminds me reading God’s words is a conversation, and that sets the tone for meditation.

2.      Meditate While Reading the Passage

I read through the passage looking for what God is saying. I think about how the passage relates to me and others today. If there are instructions, I ask myself if I’m following them and how I could implement them. I ask God about anything I don’t understand.

3.      Meditate While Reading Notes

If you have a Bible with study notes, you can read the notes next. I highly recommend Bibles with study notes—they explain ancient customs and help you understand context, which enhances meditation on God’s words.

Currently, I’m reading through the NIV Zondervan Study Bible so after I read a passage, I read the notes on it and look up some of the cross-references.

For the Psalms, I put a flower next to the psalm’s header to let me know I’ve read the study notes. I add a second flower to let me know I read my favorite Psalms commentary on it, too. When I’ve finished all the notes in a book of the Bible, I put a flower next to the book’s name in the table of contents.

4.      Record what You Learned from Meditating in Your Bible

Meditate and record

Figure 2: underline similar and contrasting ideas using color

Draw and write the results of your meditation right into your Bible. My Bible’s pages are very thin, so I use the Pigma Micron Bible Study Kit, which is six colored pens that don’t bleed through Bible pages.

I draw symbols next to the text to represent main ideas (for example, a green cross to represent Old Testament passages that relate to Jesus–see Figure 1). Some of the scribbles make sense to only me, but that’s okay: I’m not doing it for other people, just God and me. I know what they mean and they remind me of themes quickly. I created a legend at the back of my Bible to keep track of the symbols. In previous Bibles, I’ve used fewer symbols. This Bible’s notes trace major biblical themes so I’m using more symbols to track these. It’s a good idea to start simple and build, using just symbols meaningful to you.

I look for repeated ideas and either underline them in the same color or put a small symbol next to every instance so I see the connections (see Figure 2).

I might squeeze in a few notes anywhere I can find space, such as the top margin or next to a heading (the prose sections of this Bible—such as the historical books and the letters—have tiny margins). The books of poetry (such as Psalms and Proverbs) have a little more margin so I might illustrate key concepts in more detail (see Figure 1).

Meditate in prayer

Figure 3: Meditative prayer on Psalm 1

5.      Meditate Prayerfully

I often finish up with meditative prayer about what I’ve read. The passage is God’s words to me, so I respond by talking to him about what he said. The book, Discovering Hope in the Psalms (that I co-authored with Pam Farrel and Karla Dornacher) teaches how to do this. Here are the basic steps:

  1. Praise God for something I see of his character in the passage
  2. Confess anything that convicts me in the passage
  3. Ask for help to do something the passage calls me to do
  4. Thank God for something in the passage

6.      Meditate Creatively

After I meditate using my Bible, I decide if I want to do anything further to work the verses into my life. Here are some things I might do to continue meditating on a passage after I’ve closed my Bible.

Torah Psalm by Jean E. Jones

Figure 4: A personal psalm based on Psalm 1

  1. Plan to do something the passage says to do
  2. Write a particularly encouraging verse in a journal, usually with thoughts and illustrations
  3. Write out a passage so I can memorize it
  4. Dictate the passage into my smart phone so I can memorize it
  5. Write a psalm or poem based on the passage (see Figure 4)
  6. Creatively interact with the passage in other ways

Creatively exploring a passage is another form of meditation. It helps us remember a passage better. Many creative expressions are also ways to proclaim a message, either on social media or in our homes where they might spark conversation. Our book, Discovering Hope in the Psalms, has lots of creative ideas, including Karla Dornacher illustrations which can be colored (see Figure 5).

I also like putting verses into cross stitch and embroidery—these are fun ways to memorize Scripture and I end up with something pretty that keeps the verse before me for years while also becoming a conversation piece. Recently, I purchased a Crossway Journaling ESV Bible to hold more detailed illustrations, and I’ve started sketching ideas for that. This will be a way to meditate in a different Bible.

Meditate through art

Figure 5: Psalm 1 art from “Discovering Hope in the Psalms”

Resources

Here are Amazon affiliate links to products and ideas I referred to or used:

And of course, the new book I co-authored with Pam Farrel and Karla Dornacher:

One day while I was meditating on the message of Psalm 1 that those who follow God’s instructions will be blessed in ways that those who don’t miss out on, I started thinking about my own life and the lives of those I knew. I’d seen couples who made forgiving an essential part of marriage grow closer, while those who held grudges divorced. Friends committed to honesty matured spiritually, while those who hid sins behind lies stagnated. Teens who chose godly friends avoided trouble, but those who hung out with the wrong crowd went astray.

One thing in particular stood out: God had delivered me from the tongue of a slanderer, even though some believed her lies. I thought of the hurts, broken relationships, and lost ministry left in her wake.

Then I thought of other women who embraced truth and kindness. Everyone wanted to be their friends, including me. I felt uplifted when I talked to them, and I knew I could trust their every word because they were so cautious to speak truth. I wanted to emulate them.

I decided to write a psalm about what God says about this, using Psalm 1 as a guide. Psalm 1 is a Torah psalm, which is a psalm that proclaims the goodness of God’s instructions (Torah means “law” or “instructions”). It’s a type of wisdom psalm, which is a psalm that explains how to become wise. Here’s what I wrote:

A Wisdom Psalm by Jean E. Jones

Torah Psalm by Jean E. Jones

A Psalm of Jean E. Jones

5 Reasons to Write a Wisdom Psalm

After writing this psalm, I realized more clearly why the psalmists wrote wisdom psalms, and in particular Torah psalms. These psalms

  1. proclaim the wisdom of God’s commands;
  2. teach others how following God’s instructions brings blessing;
  3. encourage meditation on why God’s instructions make sense;
  4. glorify God by proclaiming his goodness for making known how we should live; and
  5. are an act of worship.

When I wrote the first draft of Discovering Hope in the Psalms, I included instructions for optionally writing a wisdom psalm. The women who timed the lessons for me all wrote one, which I’m including below. One of the women, Jean Strand, printed her psalm in a lovely script and framed it. Hanging it on the wall made it something to talk about with guests. She brought it to our summer Bible study last year and everyone asked for copies! They also pleaded for instructions so they could write their own wisdom psalms; I said they’d be in the book.

But as we were finishing up the book, Harvest House (my publisher) asked me to cut ten pages so they could keep the price point down. I decided to move the instructions from the book to here. I’ll provide a link to those instructions in a moment. (Update 9/12/2023: The instructions are now in the Bonus Bundles and Super Bonus Bundles for both Discovering Hope in the Psalms and Discovering Wisdom in Proverbs.)

But first, here are the wisdom psalms my friends wrote. I hope you enjoy them as much as I do!

A Wisdom Psalm by Jean Strand

Torah Psalm by Jean Strand

A Psalm of Jean Strand

A Wisdom Psalm by Angie Wright

Torah Psalm by Angie Wright

A Psalm of Angie Wright

A Wisdom Psalm by Virginia Thompson

Torah Psalm by Virginia Thompson

A Psalm of Virginia Thompson

***

So which of God’s commands amazes you as to how following it brings blessing? Download and print the instructions for How to Write a Wisdom Psalm and create your own this week! You can post them here or in the Facebook group, Discovering Hope in the Psalms. Enjoy!

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One of the delights of deciding to write a book on the Psalms is the excuse to read many books on them. Here are the six best books on Psalms I’ve found, ordered from broadest appeal to narrowest. They’ll enhance your prayer life and deepen your understanding of these prayer songs.

By the way, the Bible study guide I wrote with Pam Farrel and Karla Dornacher, Discovering Hope in the Psalms, is due out August 2017. It will walk you through praying with and understanding psalms as you discover eight hopes in the psalms for you.

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Best Books on Psalms #1

A Long Obedience in the Same Direction: Discipleship in an Instant Society

By Eugene H. Peterson

Audience: Christians wanting to draw closer to God

This superb book is by the translator of The Message. It contains sixteen inspirational chapters on the Songs of Ascent (Psalms 120–134). The Jews sang these songs as they made their way to worship God at the temple in Jerusalem, and so Peterson presents them as “’songs for the road’ for those who travel the way of faith Christ.” This is a book to read over and over. If you can read only one book on the Psalms, this is the one.

Quotation

I knew that following Jesus could never develop into a “long obedience” without a deepening life of prayer and that the Psalms had always been the primary means by which Christians learned to pray everything they lived, and live everything they prayed over the long haul.

Pros

Easy to read and understand. Delightful writing style. Folds many Christian disciplines into praying psalms.

Cons

If you don’t own it already, you should.

Best Books on Psalms #2

Psalms as Torah: Reading Biblical Song Ethically

By Gordon J. Wenham

Audience: Thoughtful Christians with good biblical background wanting to worship with psalms

This book transformed the way I prayed psalms. I already prayed laments (prayer request psalms) and praises, but Wenham’s insights into how praying a psalm becomes transformative deepened the way I approached these psalms and emboldened me to memorize psalms for prayer. It also showed me how to pray other types of psalms, such as wisdom and royal psalms. This book is rich and deeply layered, with chapters such as “The Unique Claims of Prayed Ethics” and “Virtues and Vices in the Psalter.” The chapter, “Appeals for Divine Intervention,” examines three of the harshest psalms: 35; 69; 109. This is an outstanding theological work on interpreting Psalms. I return to it often—it’s that good.

Quotation

If we praise a certain type of behavior in our prayers, we are telling God that this is how we intend to behave. On the other hand, if in prayer we denounce certain acts and pray for God to punish them, we are in effect inviting God to judge us if we do the same. This makes the ethics of liturgy uniquely powerful. It makes a stronger claim on the believer than either law, wisdom, or story, which are simply subject to passive reception: one can listen to a proverb or a story and then take it or leave it, but if you pray ethically, you commit yourself to a path of action.

Pros

Thoughtful, clear discussion of ethics in the psalms and how praying the psalms should transform our lives.

Cons

Requires a good biblical background, and that may deter some.

Best Books on Psalms #3

Interpreting the Psalms: An Exegetical Handbook

By Mark D. Futato

Audience: Christians who want to understand Hebrew poetry and who are comfortable with college reading level

This is a 200-page introduction to interpreting Psalms. It’s the first book I read on Hebrew poetry, and it answered questions I’d always had as well as questions I hadn’t known to ask. It spurred me on to read even more. The first chapter explains Hebrew poetry. The second examines the Psalter’s arrangement. The third touches on historical influences. The fourth discusses psalm categories. The fifth and sixth help the teacher develop an outline. While this book isn’t directly about praying the psalms, knowing how to interpret them enhances prayer. If you can’t afford Ross’s commentaries below, then get this.

Quotation

My objective is to acquaint you with the principle that parallelism is the art of saying something similar in both cola [line segments] but with a difference added in the second colon. Hebrew poets thus invite us to read slowly, looking for a difference in the second colon, be that difference small or great.

Pros

Excellent introduction to interpreting Psalms and understanding Hebrew poetry. Fast to read.

Cons

No transliteration of Hebrew (though English translations are supplied). The last two chapters are really too short to be useful.

Best Books on Psalms #4

A Commentary on the Psalms: Volume I (1-41)

Best Books on Psalms #5

A Commentary on the Psalms: Volume II (42-89)

Best Books on Psalms #6

A Commentary on the Psalms: Volume III (90-150)

By Allen P. Ross

Audience: Pastors and Bible teachers comfortable with graduate reading level

I own quite a few commentaries on Psalms, but this three-volume set far surpasses the rest. Volume I has an introduction to interpreting biblical poetry that equals or surpasses that of Futato above. Ross supplies a history of psalm interpretation (as do Wenham and Futato). He also details literary forms. Then comes the psalm-by-psalm commentary—this is where Ross shines. Each contains the author’s translation; composition and context notes; exegetical analysis (including summary and outline); the main commentary on the text; and message and application notes. This last section has preaching tips and is where Ross’s pastoral heart comes through clearly. There are extensive footnotes, including many Hebrew word studies on difficult words such as she’ol.

Volume I Quotation from introductory chapters

A type is a divinely prefigured illustration of a corresponding reality (called the antitype) it is a form of prophecy, the major difference with direct prophecy being that the passage can only be understood as prophetic once the fulfilling antitype has come into full view. This topic will be discussed in the notes on the royal psalms.

My God, my God, why have you forsaken me? (Ps. 22:1)

The words of the psalm hyperbolically describe the suffering of David but become historically true in Jesus.

Volume II Quotation from Psalm 51 message and application

We, like the psalmist, can and must have complete cleansing before we can fully and freely serve God in any capacity. Our eternal destiny may not be in doubt when we sin, and neither was David’s because he appealed to that covenant relationship, but our fellowship and service will be. God will not tolerate unconfessed sin, but will discipline for it.

Volume III Quotation from Psalm 137 commentary in expository form

All of this is to say that the communal prayer of Psalm 137 was a prayer in harmony with the prophetic oracle concerning the coming judgment on Babylon. They were actually praying for God to do what he said he was going to do, bring punishment on the Babylonians that was a just recompense for their barbaric activities.

Pros

Comprehensive. Many word studies (index in Volume III). Teaching and application tips. If you’re teaching or writing on the Psalms, this is the commentary set to get.

Cons

Typographical errors in verse references. No transliteration for Hebrew words, though English translations are always supplied.

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Best books on Psalms

Long Obedience in the Same Direction, by Eugene Peterson

A reader asks this about good people:

There seem to be a lot of good people doing kind things out there; it’s hard to believe they will be condemned to hell because the only way there is Jesus. I reconcile myself with knowing my Savior is 100% good. But does God send good people to hell just because they don’t accept Jesus as Savior?

To paraphrase R. C. Sproul, “Nothing happens to good people because good people do not need salvation.” Of course, the clear teaching of both the Old and New Testaments is that although some people appear outwardly good, there are no truly good people:

The LORD looks down from heaven on the children of man, to see if there are any who understand, who seek after God. They have all turned aside; together they have become corrupt; there is none who does good, not even one. Psalm 14:2-3

for all have sinned and fall short of the glory of God, Romans 3:23

Now, the Biblical notion that no one is good puzzles people, especially Americans. A 2006 Barna survey found that Americans “generally see themselves as good people, spiritually stable, and living a good and honorable life.” They “hold a generally favorable impression of themselves”: 97% think they are “a good citizen,” 94% think they’re “friendly,” and 90% say they’re “generous.”

good people

Fallen fence stripped of ivy that hid termite infestation

So why the disparity between what Americans think about themselves and what the Bible says? I think that’s best explained with an analogy.

Fifteen-foot New Zealand tea trees with ruby red flowers screened and shaded our yard for twenty-five years, until they died suddenly a few weeks ago. When we pulled them out, our five-foot wood fence covered in English ivy stood visible for the first time in decades, swaying a bit. That night, the wind knocked the fence over, stripping away ivy as it fell and exposing extensive termite damage and decay.

A fence can look good without actually being good.

So can people. Here are seven reasons why.

1)    Looking Good Doesn’t Make Us Good People

Today in America, we’ve got a “fence” of laws and etiquette rules. We tend to think that those who stay on the law-abiding side of that fence are good people.

In Jesus’ day, there was a group of people who likewise had a “fence” of rules that went beyond what God commanded, rules that, if you followed them, most people would say that you’re a good person. Though we think negatively about them now, in Jesus’ day most everyone thought the Pharisees were the epitome of good. Except Jesus: Jesus knew their hearts weren’t pure.

Americans are like Pharisees: We think law-abiding, charitable people are good, because we forget the heart.

Good people

Termite damage

The English ivy covering our fence hid the infestation of termites beneath; we had to look closely and peel back the ivy to see the true condition of the fence.

In the same way, outwardly following decent laws and rules can cover what’s in our hearts and can hide an infestation of hatred, lusts, self-indulgence, and greed within. We need to look closely and peel back our outward good deeds to see the true condition of our hearts.

For example, Jesus explained that fantasizing things you want to do but don’t want to get caught doing—such as hurting someone you hate or sleeping with someone other than your spouse—is sinning in your heart and taints you (1 John 3:15; Matthew 5:28); after all, if the only reason you don’t do what you want to do is you don’t want to get caught and suffer the consequences, then you’re refraining out of self-interest, not goodness. Jesus called controlling outward actions while letting the heart run amok to be equivalent to splashing white paint over a sepulcher of decay, stench, and rot (Matthew 23:27-28).

2)    Mere Looking Good has to Go

Although Clay had often examined the fence closely and knew of the termite damage for years, the neighbor who planted the ivy declined replacing the fence because it meant losing the ivy he liked so much. Similarly, we can decline to fix our heart issues because it may mean we’ll lose the outward trappings we think make us look good.

3)    Doing Good Doesn’t Make Us Good People

good people

Rufous hummingbird perched on orange honeysuckle vine that hid fence’s damage

In a narrow stretch where the tea trees didn’t grow, our fence started curving awkwardly beneath its green ivy load a few years ago, letting us know something was amiss. But an orange honeysuckle vine took root and quickly shot up a dozen feet, hiding the evidence that anything was wrong with the fence while displaying gorgeous orange trumpet flowers that delighted rufous hummingbirds and bright yellow orioles.

Likewise, if we donated money to help Hurricane Katrina victims and watch our neighbors’ yards while they vacation, these good deeds shoot up, look gorgeous, and delight those they help. But just as the honeysuckle hid the termites but didn’t remove them, so our good deeds may hide our sins but can’t remove them.

4)    What Darkness Hides Decays

The variegated ivy that clambered up the fence and tea trees grew so thick that sunlight couldn’t break through. In the dank darkness, the fence decayed.

In the same way, Jesus said those who thought they were good—“who trusted in themselves that they were righteous”—wouldn’t bring their deeds to God’s light because “anyone who does wicked things hates the light and does not come to the light, lest his works should be exposed” (Luke 18:9-14; John 3:20). Because they didn’t acknowledge their sins, they didn’t ask for forgiveness and so they were left unjustified, with their moral decay spreading in spiritual darkness (Luke 18:14, 16:25; Matthew 23:27).

5)    What Darkness Hides Breeds

rats and good people

‘Aventures de la famille Raton’ by Felicien de Myrbach-Rheinfeld (1853—1940) [Public domain], via Wikimedia Commons

The darkness under the thick ivy drew rats that nested and bred more rats. Ugh.

Similarly, those who believe they’re good have the dark environment that draws hypocrisy and lets it nest and breed. Here are hypocrisies Jesus identified in outwardly good people

  • Publicly giving donations and offering showy prayers to gain others’ admiration (Matthew 6:1-6)
  • Showing contempt towards others (Luke 18:9-14)
  • Making a show of following some of God’s commands while ignoring the greater—but less eye-catching—commands of justice, mercy, and faithfulness (Matthew 23:23)
  • Excusing in ourselves what we condemn in others (Matthew 23:28; Matthew 7:1-5)
  • Using human laws unjustly (Mark 7:9-13)

6)    Unfallen Sometimes Means Untested

Good people

New Zealand tea trees on left supported fence for decades

When our tea trees came down, the fence couldn’t stand on its own against the wind. Though it survived strong winds with the tea trees’ help, by itself it fell to minor gusts.

Sometimes we think the reason we haven’t fallen to a particular sin is our goodness, when really it’s just that we’ve never been tested without supports such as health, steady income, strong relationships, dutiful children, success, peace, security, etc.

For instance, the Pharisees claimed they would never have committed their ancestors’ sins, such as killing prophets; they were too good for that. Not true, Jesus said (Matthew 23:29-36). Their “goodness” was being upheld by their positions of authority and popular opinion. When Jesus’ popularity caused those to fall, jealousy and rage set them to do the very deeds to which they were sure they’d never stoop.

7)    What’s Perishable Perishes

The trouble with wood fences is that wood by nature is susceptible to termites and decay, so it’s not eternal.

Our bodies are susceptible to sin and decay too. In fact, “all have sinned” and no one is truly good (Psalm 14:3; Romans 3:10, 12, 23).

But there’s good news. Jesus told Nicodemus—an outwardly good Pharisee—that without Jesus all stand condemned, but with Jesus we can born again and have eternal life (John 3:1-21). Our present bodies will die, but we’ll enter God’s kingdom with a new, imperishable body that’s neither sinned nor been sinned against (1 Corinthians 15:42, 50-54).

That’s very good news.

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Our twenty-one-year-old Green Machine (aka Honda Accord) won’t pass the next California smog test, so we’re car shopping. (We save oodles of money by driving a car till it or Sacramento calls it quits. Since I don’t commute, that can take years.) As we drove into the big parking lots with rows of shiny cars, fluttering flags, and bright signs announcing “New!” and “Deals!,” I favored Honda because this is our second Honda that lasted twenty years with few trips to the shop.

Look for God's hidden blessings

Look for God’s hidden blessings & you’ll find joy

But last week our eleven-year-old silver CRV needed $1200 work to put out an engine light, and today it needs $1600 to fix the air conditioner that gasped, clattered, and died amidst a triple digit heat wave. Thankfully, it perished on a Sunday so driving a black labyrinth of freeways winding through brown and olive-green hills with the windows down and a big barrette clamping my hair back was rather nice. We even made a game out of counting cars with open windows during the thirty-mile drive: There were three.

But while I had forgotten the fun of a weekend open-air drive, I clearly remembered summer weekdays in stop-and-crawl traffic before AC when I would arrive at work with damp hair plastered to my forehead and neck and with the back of my blouse soaked. Yuck. Thankfully, we have the funds, so Clay took it to the Honda dealer first thing this morning and pounded away on his laptop in their chilled waiting room that smelled of coffee and just-baked chocolate chip cookies. (Yes, he indulged.)

The two big repair bills a few days apart made me wonder: Was it really that Hondas are exceptionally well made that we’ve been so blessed with low maintenance costs? Or have I been attributing to a carmaker something that was really God’s hidden blessings during tight times? There’s no way to know for sure how active God was in all of this, of course, though we do know that God takes good care of us.

God’s Hidden Blessings Come Daily

God's hidden blessings

Psalm 71:15 God’s hidden blessings are beyond counting

In fact, Psalm 71:15 tells us that every day God acts for our good in ways we don’t even know about:

My mouth will tell of your righteous acts,
of your deeds of salvation all the day,
for their number is past my knowledge.

This gem is in the middle of an elderly saint’s prayer psalm. He’s walked with God since childhood. He’s met many troubles, and he knows how to pray with hope and praise. He’s described his dilemma, recounted God’s character, and recalled God’s past help.

And something happens: He remembers his purpose is to tell others what God has done for him—a purpose that old age can’t rob from him. He announces how he’s going to do just that, for God does so much for him in twenty-four hours that he doesn’t even know the extent of God’s help!

What faith! The many ways he’s seen God act assures him that God has acted invisibly, too.

Noticing God’s Hidden Blessings

The psalmist’s attitude isn’t natural. It’s easier to forget God when things go well and blame him when things go awry. Ironically, people who are quick to grumble that God didn’t intervene in misfortune seem slowest to acknowledge the divine hand in blessings.

Conversely, those who are attune to God’s blessing begin to see his blessings even in the midst of hardship:

  • Jacob held to God’s promises, despite grief over news of his son’s death. He was unaware the young man was alive and in God’s care.
  • Joseph obeyed God, despite betrayal and false imprisonment. He was oblivious to God’s plan for him to save his family.
  • David sang of God’s faithfulness, despite King Saul’s jealous pursuit. He didn’t know how God would fulfill his promise to make him king.
  • Daniel prayed faithfully, despite the king’s edict against prayer. He wasn’t privy to God’s purpose to use this to proclaim his power throughout the empire.
  • Paul sang hymns, despite imprisonment. He didn’t suspect God planned an earthquake to open the prison doors.

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Am I Missing God’s Hidden Blessings?

So am I oblivious to God’s hidden blessings in my everyday life? When my health is good, do I take it for granted or do I give thanks? When it’s bad, do I complain first or do I thank God for my prior good health? Likewise, when a project goes well, do I congratulate myself on my exceptional foresight, skill, and hard work? Or do I thank God for giving me skills and help? When a project falls apart, do I blame God or do I acknowledge how my past successes may have depended on him?

Praise for God’s Hidden Blessings

The psalmist saw God’s saving hand everywhere. He knew God acted daily in his life. Looking back, he remembered that even when God made him see calamities, God always revived him. He acknowledged that God delivered him more times than he knew. And so he praised God.

Today I pause to thank God for hidden acts:

  • the car parts and house pipes and computer drives that lasted through the recession until funds arrived
  • the dangers avoided during many travels
  • my elderly father-in-law signing over his trust a few weeks before a mini-stroke left him mentally unfit
  • the mistakes I could have made but didn’t
  • the friends and mentors who’ve encouraged and guided

Surely, I do not know the number of his righteous acts, and I give thanks for God’s hidden blessings

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What is a royal psalm anyway? And why should we care?

Just as today we hear many types of songs—love songs, anthems, lullabies, ballads, odes, rap and more—so the ancient Hebrews heard many types of psalms—royal psalms, wisdom songs, laments, thanksgiving songs, hymns, confidence songs, and more. Knowing a psalm’s type helps us know how to interpret it.

Royal psalms tell us how God intends to destroy evil

Acts 4 identifies all the people in Acts 2:1-3

About ten psalms are categorized as royal psalms because they’re about the Davidic monarchy; for example, a coronation song, a royal wedding song, and prayers for the king.

Since ancient Israel was a type of the heavenly kingdom, and King David was a type of King Jesus, royal psalms often have elements that apply to the kingdom of heaven and to Jesus’ reign. When they do, they’re also called Messianic psalms. Messiah means “anointed one”; Messianic psalms are about the One anointed to rule forever: Jesus. Sometimes an entire psalm can apply to Messiah Jesus, while other times just portions suit him.

Why is that important? The ten royal psalms help us celebrate our future and how God intends to end evil. They partially answer those big questions that stab our hearts when jihadists gloat over beheadings; when a friend’s spouse abandons her for a new love; and when pancreatic cancer threatens a young father.

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Let’s look at which psalms are royal and then see how to interpret them.

Ten Royal Psalms

Here are ten psalms scholars commonly classify as royal.

Psalm Author Royal Topic
Psalm 2 David King’s coronation
Psalm 18 David King’s battle victory
Psalm 20 David Prayer for king for battle victory
Psalm 21 David Praise by king for battle victory
Psalm 45 Sons of Korah King’s wedding
Psalm 72 Solomon Prayer for king’s dominion
Psalm 89 Ethan the Ezrahite Davidic covenant
Psalm 101 David King’s charter
Psalm 110 David Priestly kingdom
Psalm 144 David Peace by king’s victory

How to Interpret Royal Psalms

Royal psalms tell us how God intends to destroy evil

God set Jesus on the throne of the heavenly Zion

When we read royal psalms, we should consider first what they meant in their original context because that clues us in to what they mean when applied to King Jesus. Then we should look at any New Testament citations; to do this, check out your Bible’s text notes or cross references. Next, reflect on how the psalm might illuminate Jesus’ second coming and eternal reign. Finally, read the psalm with all of these contexts in mind.

Here’s a step-by-step example of how to interpret Psalm 2. Its verses are in the images so you can follow along.

Consider the Royal Psalms’ Original Purpose

How was the royal psalm originally used? For example, Psalm 2 doesn’t list an author, but Acts 4:25 tells us the Holy Spirit spoke Psalm 2 through David’s mouth. Psalm 2:7 speaks about God’s decree to David that his throne would be established forever, so Psalm 2 was probably written by David for Solomon’s coronation. After Solomon’s crowning, the kings descended from David most likely continued to use the song at their coronations since the decree was the authority by which all the sons of David ruled.

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Notice Psalm 2:7 says the Lord calls the king his “son.” God called these kings “sons” because in those days, lesser kings (vassals) who served greater kings (suzerains) were referred to as “sons” of the greater king (1 Chronicles 28:5); God was the greater King whom these earthly kings served.

Still, coronations weren’t the psalm’s only use since it could inspire hope and purpose whenever the choirs sang it at the temple.

Look at New Testament Citations of Royal Psalms

Royal psalms tell us how God intends to destroy evil

The theme of Psalm 2 is in the center

How the New Testament cites the psalm tells us its current and future significance. Here are the New Testament citations of Psalm 2 (see the psalm’s text in the images).

  • Psalm 2:1-2
    • Acts 4:25-26—Identifies all the people in Psalm 2:1-2: Jesus is the Anointed One; the Gentiles are the raging nations; the people of Israel are the peoples plotting in vain; and Herod and Pontius Pilate are the kings and rulers who set themselves against the Lord.
  • Psalm 2:7
    • Acts 13:33—Jesus is the promised Son through whom God fulfills his promises
    • Hebrews 1:5—Jesus sits at the right hand of the Majesty on high; he is superior to angels, for to no angel has God said, “You are my Son”; the Son’s inheritance in Psalm 2:8 is more excellent than angels’ inheritance
    • Hebrews 5:5—God appointed Jesus, his begotten Son, to be high priest to offer sacrifices for sin

New Testament citations tell us Psalm 2 is ultimately about Jesus Click To Tweet

  • Psalm 2:9
    • Revelation 2:27—Jesus declares saints who conquer on earth will have authority like he has to rule with a “rod of iron, as when earthen pots are broken”
    • Revelation 12:5—Symbolically, a woman gives birth to a male child who will rule all nations with a “rod of iron”; a dragon tries to devour the child, but the child is caught up to God and his throne
    • Revelation 19:15—Jesus as The Word of God riding on a white horse leads the armies of heaven; he will rule with a “rod of iron”; he defeats the beast, the false prophet, and the earthly armies gathered against him; the beast and false prophet are thrown into the lake of fire; the armies perish

From these we see that Psalm 2 is ultimately about Jesus. This is why most Bible translations capitalize “Anointed” in verse 2, “King” in verse 6, and “Son” in verse 7 so readers don’t miss the application to Jesus. Psalm 2 was partly fulfilled on earth when those against him crucified him. But now he sits at the right hand of God, enthroned on the heavenly Zion. Some still rebel against his rule. One day, though, he will return and end all rebellion.

Reflect on Messianic Elements in Royal Psalms

Other New Testament passages shed light on Psalm 2 even though they don’t directly cite it.

The final fulfillment of royal psalms is Jesus' reign Click To Tweet

Remember how in verse 7 God called the kings descended from David “sons”? The relationship between the Davidic kings and the Lord God foreshadowed the greater, unique relationship between Jesus and his Father, for Jesus was born of God literally (Luke 1:32-35). When Jesus was baptized, a voice from heaven said, “This is my beloved Son, with whom I am well pleased” (Matthew 3:17).

Revelation 21 tells the final fulfillment of royal psalms: a new heaven and new earth where God’s Son Jesus will reign forever.

Read Royal Psalms with All their Contexts in Mind

To really gain a rich understanding of and appreciation for the psalm, consider all of its contexts. Here are some suggestions for reading Psalm 2.

Royal psalms tell us how God intends to destroy evil

The King is coming so be wise

  1. Original Context: Read the decree that Psalm 2 has as its central theme: 2 Samuel 7:12-16. Here God decrees that he will raise up one of David’s sons (Solomon) to build a temple, and he’ll establish David’s throne forever. Also consider the story of Solomon’s coronation and his brother’s two attempts to seize the throne; that’ll give you an idea of the revolt newly crowned kings often faced (1 Kings 1:5-53; 2:13-25). Then read Psalm 2 while paying attention to how it fit Solomon’s situation.
  2. Jesus’ First Coming: Consider the rebellion Jesus faced from Jewish and Roman rulers (Acts 4:24-29) as well as Satan’s forces (symbolized in Revelation 12). Think about how that rebellion causes the stuff that fills the newspaper—evil, injustice, violence, betrayal, death, pain. Think about the Christians in other nations who are persecuted and slaughtered. Read Psalm 2 in the context of the rebellion against Jesus on earth then and now.
  3. Jesus’ Eternal Reign: Ponder Jesus’ future reign (the White Rider in Revelation 19:11-16; the Judgment in Revelation 20:11-14; the new heaven and earth in Revelation 22:1-8). Follow that by reading Psalm 2 with the kingdom of heaven in mind.

Royal Psalms: The Hope of Messiah’s Reign

What is the hope of royal psalms like Psalm 2? It’s the hope of Messiah Jesus’ reign.

Yes, all around us we see rebellion, rejection of God and his commands, great evils, violence, death, and tears. But that is coming to an end. King Jesus is coming. “Blessed are all who take refuge in him.”

What is the hope of royal psalms like Psalm 2? It's the hope of Messiah Jesus' reign. Click To Tweet

Terrorists murder and maim. Con artists bilk the elderly. The rich exploit the poor. Abusers scar children. The promiscuous mock the chaste. Liars lock the innocent behind bars. Those who’ve sworn to uphold justice overturn it.

What is our hope in the midst of injustice? Psalm 2 tells us.

It’s a psalm originally composed for singing at the coronations of kings descended from David. It’s one of about ten psalms categorized as royal psalms because they’re about the Davidic monarchy.

Psalm 2:1-3 The root of injustice

Psalm 2:1-3 shows us from where injustice comes

A good, effective king was a cause for rejoicing. Such a king fought wickedness, judged righteously, executed justice, defended the poor, and crushed oppressors. A godly king brought the hope of justice and righteousness to the kingdom.

Since ancient Israel was a type of the heavenly kingdom, and King David was a type of King Jesus, royal psalms often have elements that apply to the kingdom of heaven and to Jesus’ reign. Psalm 2 is no exception, and the New Testament quotes it frequently, applying its words to Jesus, the Son of David. It foretells the crowning of Jesus the Anointed One—the Messiah—so it is also a Messianic psalm.

So what does Psalm 2 tell us?

God Decreed His Son King

Psalm 2:7a is the psalm’s center and tells us the psalm’s theme:

I will tell of the decree:

The rest of the verse explains the decree:

The Lord said to me,
“You are my Son;
today I have begotten you.”

This refers to the decree God made regarding King David. When David wanted to build a temple for the Lord, he asked the prophet Nathan to ask God if that would be acceptable.

That night the Lord spoke to Nathan and told him to tell David no, David would not build a house (that is, a temple) for God, but rather God would build a house (that is, a dynasty) for David. God decreed that he would establish the throne of David’s son’s kingdom forever (2 Samuel 7:13). These sons of David would be called sons of God—a political term in those days because lesser kings (vassals) were called “sons” of the greater king (suzerain) whom they served. David and his sons were to be vassals of God.

The first son of David to reign would be Solomon. Most Bible translations capitalize “Son” so you don’t miss that the last Son is Jesus, not son in the same political sense as David’s other sons—that was mere foreshadowing of the Son of God born of a virgin. It is Jesus’ throne that will last forever.

Well and good, but what does that have to do with the evil we see around us? For that we look back to the beginning of the psalm.

Many Rebel Against the Decree

Psalm 2:1-2 (see figure) tells of a rebellion of those who don’t want to submit to the newly crowned king. Newly crowned kings often faced rebellion from those ready to test their strength. In Jesus’ case, the religious leaders rebelled and turned Jesus over to Rome to be crucified on trumped-up charges. They celebrated, thinking the threat to their authority demolished. They didn’t know God had raised Jesus from the dead and anointed him king on the heavenly Mount Zion.

Psalm 2:10-12 the final answer to injustice

Psalm 2:10-12 Those who refuse God’s Son’s rule will perish, but those who embrace it will be blessed

When Jesus ascended to heaven, his followers proclaimed that Jesus was the Messiah who had sat down at the Father’s right hand. They offered the grace found in Psalm 2’s close: Be wise and warned, serve the Lord God, and “kiss the Son” (that is, pay homage to him as ruler) so that you will not perish, but have eternal life.

Today, Christians continue to spread this message in a world in which most still rebel.

For one day, trumpets will sound and the Lord will return (Matthew 24:31). On that day, it will be seen that all the plotting to reject his rule will be in vain (Psalm 2:1), and every knee will bow. Some will bow as the conquered bow, yielding to the inevitable before perishing. But those who willingly bowed on earth will bow then in gladness and joy, the hope of Jesus’ reign finally come.

“Blessed are all who take refuge in him” (Psalm 2:12). Yes, truly blessed: They will be in Jesus’ kingdom where there will be no injustice, no tears, no pain. All will be made right.

That is our hope in the midst of injustice today.

His Kingdom Comes!

Until that day, we pray, “Maranatha!” There in one word is the cry, “Our Lord, come!” (1 Corinthians 16:22). It encapsulates what Jesus teaches us to pray: “Your kingdom come, your will be done, on earth as it is in heaven” (Matthew 6:10).

When we pray for God’s kingdom to come, we express our yearning for that kingdom in which our Lord rules with righteousness and justice. We offer ourselves as obedient servants longing to dwell under his reign. We agree that God’s commands are right and holy, and that justice demands sin’s wages be paid. We give thanks for Jesus paying the penalty for our sins through his death on the cross in order that we might live. We trust that as he rose from the dead, so shall we.

Maranatha!

Adapted from Discovering Hope in the Psalms (Harvest House, 2017)