I love the Psalms. Here’s a reason why:
Structured like the Pentateuch (on purpose), it is 5 books into one. We’re given a doxology to mark out the end of one book and the beginning of the next (24, 72, 89, 106). The individual books were particular collections (i.e. “From Korah”), and eventually put together into one.
The Psalms, in the format that we have them, were probably not completed until Israel’s post-exilic period. They represent many centuries of Israelite worship.
We shouldn’t encounter them as a loose collection but as a book. They aren’t randomly scattered, but it seems clear that in the compilation, there is a consciousness of what is going on.
Psalm 1 is a great case study.
What’s is curious about this psalm is that it is not a prayer but a blessing; a blessing for those who go on the right way in contrast with those who do not. The reader is greeted not as a worshiper but as a journeyer, an individual not as a group. Private mediation on the law is commended. It implicitly provides an important point of entry for the whole book; inviting the reader into blessing by lawful mediation, guiding the reader on how they are to read.
Chapter 2 seems to be read in continuity with chapter 1.
Chapter 2 is kingly. As mentioned, what is interesting about the whole book, this anthology was only put together after the exile, yet there were no kings in Israel at that time. This raises the obvious question, why include psalms in an anthology closely tied to the king when there is no king? Here’s why: language of Kingship in the prophets often point to the eternal kingdom established by God’s Messiah. Conclusion: Psalm 2, and the other “royal” psalms are understood to refer to a king to come, and in that way they become messianic texts. In fact, Qumran writings interpret them as such.
Eschatological hope becomes the context for worship.
Psalm 1 outlines 2 ways for individuals and psalm 2 outlines 2 ways for nations. This is about messianic future and righteous government, with a here and now dimension while holding in tension the future hope; the already and not yet.
The Psalms provide a place of identification with the post-exilic people of Israel. We, like them, are in a state of tension, experiencing our own Exodus journey, and like them we can proclaim in hope that “we have no lasting city, but we seek the city that is to come” (Heb. 13:14).
He is faithful.