Pss 1–8 Psalms 1 and 8 form an inclusio (set of literary bookends) that describes what God expects of the ideal person (cp. Pss 19; 33; 104; 145), contrasts the godly person with the wicked, and extols the godly person’s dignity. Jesus the Messiah (Ps 2)—the sovereign Lord (Heb 2:6-8; see 1 Cor 15:27) and perfection of humanity—embodies this ideal. Pss 1–2 The first two psalms are an introduction to the entire Psalter. Psalm 1 introduces the Lord’s instruction in wisdom, while Ps 2 introduces God’s rule over a rebellious, sinful world. Together, these psalms invite people to leave the way of folly that leads to destruction and to enter the way of God that leads to wisdom and salvation. The New Testament affirms that God will rule the nations through Jesus Christ, his appointed agent (Heb 1:5; Rev 12:5; 19:15). Ps 1 This wisdom psalm sets the tone for the whole Psalter. The psalmist strongly contrasts the happiness of the godly with the condemnation of the wicked; in the end, the way of wisdom will triumph. This idealization of the godly person (as in Ps 8) highlights the Lord’s expectations of his people and especially of the coming Messiah (Ps 2). The people of Israel did not live up to this ideal, and neither did the kings of David’s dynasty. Not even the best of them could bring in the triumph of righteousness described in Psalms 1, 2, and 72. In the New Testament, the apostles’ use of the Psalter to describe the life and ministry of Jesus the Messiah confirms that Jesus alone fulfills the ideal of the godly person presented in the psalms. Only Jesus could please God and secure redemption, happiness, and peace. Psalm 1 introduces the hopeful anticipation of the final hallelujah (Ps 150), when the Lord will remove all evil from his creation and prosper his children. 1:1-2 The Lord gives true happiness to all who reject evil and delight in him. 1:1 Oh, the joys: This Hebrew term (’ashrey) is used twenty-six times in Psalms. Some translations render it as “blessed,” but a different term (barak) is used in contexts of blessing (5:12; 45:2; 107:38). • The godly do not permit themselves to live under the influence of sinners. Those who do not fear the Lord are wicked (36:1); they are the enemies of those who love God, those who do right, and the poor and oppressed (see 10:2-13; 37:14). The wicked might appear pious (50:16) and sometimes enjoy temporary prosperity (37:35), but sorrow (32:10) and destruction (1:4-6) await them when their deeds catch up with them (9:16). • Those who go astray (25:8) in rebellion against the Lord (78:17) are sinners; they commit heinous crimes such as adultery and murder (cp. Ps 51). • join in with: This expression (literally sit in the seat of) depicts a life in bondage to sin (cp. 1:2; 26:3-7; Deut 6:7). • Mockers hate the Lord, scorn his wisdom, and insult anyone who attempts to correct them (Prov 9:7-8). They seek only the “wisdom” that justifies their actions. These brash people have little regard for the Lord, his plans, or his children (see Pss 86:14; 119:51, 69, 78, 85, 122). These three terms (wicked, sinners, mockers) apply to all kinds of ungodly people.