Psalm 1 in the Context of the Bible, Pt 2
Connection to Genesis 3:15 in the Context of the Bible
So where this really comes into focus with Genesis 3:15 is by answering this question: why a tree? Why is this blessed man described as a tree? Logically speaking here, a tree comes from a seed. After one plants a tree seed in the ground, it grows into a tree. Now the language of the promised “seed” definitely, absolutely is in the context of procreating, descendants, etc (Genesis 3:15). This whole theology of Messiah being the Son of Man (Daniel 7:13), being born of a virgin (Genesis 3:15; Isaiah 7:14; Matthew 1:18-25), being both fully God and fully man (Colossians 2:9) is built from this theology of the promised “seed”. But there is imagery going on here in Psalm 1 that other authors of Scripture pick up on.
EZEKIEL
So then: this man of Psalm 1 who is a king of Israel is described as a planted, fruitful, prospering tree. Okay; keeping that picture in mind, let’s go to several texts. The first is Ezekiel 17, which begins with a parable (17:2); the term “parable” is actually the same Hebrew term in Numbers 23:7, 18, 24:3, 15 translated there as “discourse”, which is also the same Hebrew term in Proverbs 1:1 and 10:1 (etc.) translated as “proverb”. The English noun “parable” is actually a transliteration of the Greek noun παραβολή/parable, like in the Gospels (the parables). That same Greek noun is used in the Septuagint (ancient Greek translation of the Old Testament that was around during New Testament times, which authors of the New Testament sometimes quote from, but not exclusively) to translate the Hebrew noun מָשָׁל/saying/proverb. Which is the same Hebrew term appearing in Numbers and Proverbs and here in Ezekiel. This is helpful to understand what is going on when Jesus comes speaking in parables/proverbs as we’re going to see in Matthew 13. Just like Solomon (1 Kings 4:32), Jesus, THE King of Israel, spoke proverbs to Israel. We can see this parable/proverb language come more into focus when we see how Numbers 24, Ezekiel 17, and Matthew 13 work together to present a picture of the King and His Kingdom. Also, Israel in Ezekiel’s time didn’t understand the parable just like Israel in Jesus’ time didn’t understand (17:12).
So Ezekiel 17 is presenting a proverb, a parable, a wise saying. This chapter is a chiasm. We have first the parable (17:1-8), then questions regarding the outcome of the parable (17:9-10). In the center, we see the explanation of the parable, which is applying the parable to the rebellious royal Davidic house (17:11-15a). Coming outward we see questions again regarding the outcome of these things followed by declarations regarding what the outcome will be (17:15b-21). And at the end, YHWH continues the parable language but is speaking about the fulfillment of the Davidic royal line. When the present problems arising from Israel’s rebellious royalty will be resolved in the fulfillment of the Seed line (2 Samuel 7 reveals God’s covenant with David, continuing the promise of Genesis 3:15, granting that that Seed will come through his line). The Davidic royal line is fulfilled in the King whom God promised would come through David in 2 Samuel 7.
Parable: Top of the Cedar is Humbled to a Vine and Rebells (17:1-8)
Outcome: Will it Succeed? (17:9-10)
Explanation: The Present Rebellious Davidic Line (17:11-15a)
Outcome: It will not Succeed (17:15b-21)
Parable: What YHWH will Plant will Become a Majestic Cedar (17:22-24)
This parable/proverb is dealing with Israel’s rebellious royalty. The royal line of David, the same royal line of Abraham. YHWH took their rule away and placed Israel under Babylonian control. In dealing with the royalty of Israel, you’re also dealing with the kingdom of Israel, the people (17:14); corporate solidarity.
The king of Babylon took control of the nation of Israel and carted off their royalty to Babylon (17:3-4, 12). And he cut a covenant with one of the royal seed of Israel, the dominant one of the land of Israel, Israel’s king at the time (17:5-6, 13-14). This was according to the will of God, which was to subject Israel to their enemies (God’s choice being Babylon) according to the curses in the Mosaic/Old Covenant because of Israel’s unrepentant sin (Lv 26, Dt 28). But that royal seed, that king of Israel rebelled against God’s purpose for him and the nation by going back to Egypt for help, which YHWH commanded Israel never to do when He brought them up out of Egypt (17:7-8, 15; Dt 17:16; Is 31:1; Jer 42:19). The king of Israel specifically rebelled against YHWH’s commands for the king in Deuteronomy 17:16 when he sent messengers to Egypt that they might give him horses and many troops (Ez 17:15).
There’s language used in Ezekiel 17:5, 8-10, 15 that comes from Psalm 1. Specifically: “beside/על…waters/מים” (17:5), “planted/שׁתל, waters/מים, fruit/פרי” (v. 8), “succeed/צלח, fruit/פרי” (v. 9), “planted/שׁתל, succeed/צלח, wind/רוח” (v. 10), “succeed/צלח” (v. 15). The point being, this vine (one of the royal seed) was placed beside abundant waters in v. 5, where YHWH designed it to go. Yet it rebelled against YHWH’s design and bent its roots toward another eagle (the first eagle being Babylon). And this vine was planted toward abundant waters that it might bear fruit (v. 8; by its own design, trying to be blessed like the man in Psalm 1:3). Then YHWH asks the rhetorical question in vv. 9-10: “will it succeed?” The same term at the end of Psalm 1:3—“he prospers”. It was planted according to its own desire, will it prosper/succeed like the man? Will the first eagle not pull up its roots and cut off its fruit? Will it not completely dry up as soon as the east wind strikes it? This question is again asked after explaining the parable in verses 11-15. The answer: no. It will not succeed because its delight was not in the instruction of YHWH, to do His will; specifically, its delight was not to do the commands for the king in Deuteronomy 17:16 or to submit to YHWH’s judgment as revealed in numerous prophets including Habakkuk.
Where this gets really interesting is in Ezekiel 17:22-24. Because YHWH then continues the parable language, but instead of two eagles rivaling over control of Israel through control of its royalty, it is YHWH who is taking and planting. And the language from Psalm 1:3 again shows up. YHWH will take from the lofty top of the cedar. The cedar from vv. 3-4 which was explained as being royalty in v. 12. This time, when YHWH plants, it is not the vine (merely one of the royal seed) that is being described but a great cedar tree. This is THE seed of David, the fulfillment of the Davidic royal line, the fulfillment of the Davidic Covenant. YHWH will “plant on” (same language from Psalm 1:3) “an exalted and lofty mountain” (v. 22). “On the high mountain of Israel I will plant/שׁתל it, that it may lift up boughs and yield/make fruit/פרי and become a majestic cedar” (same language as Ps 1:3). Though the Davidic royal line of the Seed has been temporarily taken away and the kingdom of Israel is in exile because of rebellion against YHWH, the Davidic rule will be established again when YHWH plants a tender one from David’s line on Mount Zion; when YHWH’s anointed King rules over the whole earth (Psalm 2).
Why a cedar? Why describe the royal line of David as a cedar tree? Solomon (the son of David, of the line of the seed) built the Temple with cedar from Lebanon (1 Kings 5:6; 6:15-16, 18, 20). The royal line of David is described in terms of a cedar from Lebanon (17:3, 12). The Garden of Eden (Gn 2-3), the Temple, and the Seed of the woman are all connected. With this also is the theology of Immanuel (Isaiah 7:14; Matthew 1:23). God dwelling among men like in the Garden, which the Temple pointed back to both in its design (palm trees, pomegranates, lilies, flowers) and how it was built (Ezekiel 31:16 indicates that the trees of Eden were the choicest and best of Lebanon; the cedar, cypress, and algum trees of Lebanon Solomon used to build the temple—2 Chronicles 2:8). References for the temple design: Palm trees: 1 Kings 6:29, 32, 35; 7:36; 2 Chronicles 3:5; Ezekiel 40:16 (the future temple which will be in the kingdom), 26, 31, 34, 37; 41:18-20, 25, 26. Pomegranates:1 Kings 7:18, 20, 42; 2 Kings 25:17; 2 Chronicles 3:16; 4:13; Jeremiah 52:22-23. Lilies: 1 Kings 7:19, 22, 26; 2 Chronicles 4:5. Flowers: Exodus 25:31, 33-34; 37:17, 19-20; Numbers 8:4; 1 Kings 6:18, 29, 32, 35; 7:49. YHWH planting THE Seed of David will be a return to Eden.
This last part of Ezekiel 17:23 is very significant and comes up in later Scripture: “And birds of every kind will dwell under it; they will dwell in the shade of its branches”.
So: YHWH will plant/שׁתל a tender twig from the top of a cedar (a tree) on the high mountain of Israel that it may lift up boughs and yield fruit/פרי and become a majestic cedar. And it will provide shelter and protection for birds of every kind. The implication from this contrast of a rebellious royal line and the One who fulfills this line: there is one coming whom YHWH will plant on Mount Zion (like Psalm 2), who will yield fruit and become a majestic cedar, a tree—this One will SUCCEED/PROSPER where the Davidic royalty of Ezekiel’s time did not succeed (17:9-10, 15) because this One is the man of Psalm 1. In talking about this one whom YHWH will plant, YHWH is also dealing with his kingdom. YHWH will plant the king/kingdom which will become a majestic cedar under and in the shade of which birds of every kind will dwell. His reign, his authority are revealed through the extent of his kingdom.
The next text in Ezekiel we need to go to briefly is Ezekiel 19; in Ezekiel 19 Israel is described like a vine in the vineyard of the princes of Israel (v. 10). There’s very strong connections to Psalm 1:3 in 19:10. The point from this being that the kingdom of Israel is described as a vine, a plant. Which was planted by waters, it was fruitful, but it was cast down to the ground and the east wind dried up its fruit (19:12; 17:9-10). Now it is planted in the wilderness.
Next is Ezekiel 31 which is addressed to Pharaoh king of Egypt (31:2). It is describing Assyria, a kingdom. Describing Assyria as a cedar in Lebanon (back to Ezekiel 17), a great tree whose top was among the clouds. Whose growth was because of waters and because of many waters its boughs became many as it spread them out. Note this: “All the birds of the sky nested in its boughs, and under its branches all the beasts of the field gave birth, and all great nations lived under its shade” (31:7). Very similar idea to 17:23 (also 31:12, 13, 17). What’s more surprising about this particular tree of the Assyrian kingdom is that YHWH says that it was greater than the trees in God’s garden! In Eden, the garden of Eden in Genesis 2! This tree kingdom was greater so that the cedars and cypresses (significant language, both used in the temple) in God’s garden could not match it. “No tree in God’s garden could liken itself with it in its beauty” (v. 8). What’s even more surprising than this is that 31:9 says (YHWH speaking), “‘I made it beautiful with the multitude of its foliage”. YHWH made it this way. But Assyria became prideful, so YHWH destroyed it (31:10-17). Therefore this is the application to Pharaoh king of Egypt: “‘To which among the trees of Eden do you thus liken yourself in glory and greatness? Yet you will be brought down with the trees of Eden to the earth beneath; you will lie in the midst of the uncircumcised, with those who were slain by the sword. So is Pharaoh and all his multitude!’ declares Lord Yahweh”. Pharaoh, the king of Egypt, has become prideful. Do you want to compare yourself, your kingdom to the trees in Eden? You will fall like Assyria.
So we see individuals described in terms of vines and trees (Ezekiel 17) and entire kingdoms described in terms of vines and trees (Ezekiel 19, 31). And we see an inseparable tie between a king and his kingdom (17 and 31); in other words, corporate solidarity. Pharaoh was prideful not just because of himself, but his greatness as manifested in the greatness of his kingdom. YHWH can deal with the king and deal with the kingdom at the same time.
DANIEL
Another text we need to go to is Daniel 4. Word connections to Psalm 1 aren’t so much here because Psalm 1 was written in Hebrew and Daniel 2:4-7:28 was written in Aramaic. Regardless, in Daniel 4 Nebuchadnezzar is declaring to all the peoples, nations, and tongues that inhabit all the earth the signs and wonders which the Most High God has done for him (4:1-3). Daniel 4 is a kingdom chapter that proves that the Most High is the powerful ruler over the kingdom of mankind, He is sovereign to do with it what He wills (4:17, 34-35). Daniel 4 begins and ends with Nebuchadnezzar confessing God’s greatness; the greatness of His kingdom (4:3) and the greatness of the King (4:37). “‘His kingdom is an everlasting kingdom and His dominion is from generation to generation’” (4:3). Nebuchadnezzar is confessing in this chapter that God’s plan for the nations and the rest of time is true, sure, and will happen because He is able and Sovereign. His kingdom is superior to Nebuchadnezzar’s kingdom and any other kingdom of mankind. His kingdom is also still yet to come (Daniel 2 and 7).
In this chapter Nebuchadnezzar is declaring what happened to him: he sees a dream and visions in his head which make him fearful and keep alarming him. So he seeks to understand it in 4:6-9 (which is where Daniel comes in). We have the dream (4:10-18), its explanation (4:19-27), and its fulfillment (4:28-36).
First Nebuchadnezzar saw a dream and visions of a great tree in the midst of the earth. Its height was great, it was large and became strong, its height reached to the sky, it was visible to the end of the whole earth. And we have this similar language to Ezekiel 17:23 and 31:6, 12, 13, 17 again in Daniel 4:12, 14. “‘Its foliage was beautiful and its fruit abundant, And in it was food for all. The beasts of the field found shade under it, And the birds of the sky inhabited its branches, And all flesh fed itself from it.’” Then the tree is cut down, its branches cut off, its foliage stripped, its fruit scattered; the beasts flee from under it and the birds from its branches. Yet the stump and its roots are left in the earth. The tree is then described as a man: “‘And let him be drenched with the dew of heaven, And let him share with the beasts in the grass of the earth’” (v. 15). The tree/man who used to shelter and provide protection for the beasts now becomes a beast for seven periods of time (v. 16). The purpose is so that the living may know that the Most High is the powerful ruler over the kingdom of mankind.
Then Daniel explains the dream. The great, flourishing, powerful tree: “‘it is you, king’” (v. 22). The way Daniel presents this in vv. 20-22 is very startling, you can see Daniel’s alarm from v. 19. The tree is Nebuchadnezzar! Why? Daniel gives the reason in the rest of v. 22: “‘for you have become great and grown strong, and your greatness has become even greater and reached to the sky and your dominion to the end of the earth’”. But just as the dream revealed, Nebuchadnezzar will be driven away from mankind, his dominion removed from him, and he will become like a beast. Until when? Verse 25: “‘until you know that the Most High is the powerful ruler over the kingdom of mankind and gives it to whomever He wishes’”. Nebuchadnezzar will be returned to his kingdom, but he will be humbled so that he knows and submits to YHWH’s sovereignty as the ruler over the kingdom of mankind.
And the dream is fulfilled in vv. 29-36. Nebuchadnezzar, the great king whose dominion and power was to the end of the earth was humbled, he became a beast until he knew and confessed (vv. 34-35) that YHWH is the sovereign over His creation, not man.
There are several things here that we need to take note of. Nebuchadnezzar is described as a great tree whose dominion reached to the end of the earth (vv. 11, 22). Notice how Nebuchadnezzar (a king) and his kingdom are taken together. Nebuchadnezzar’s glory is in his kingdom, his greatness is because of his kingdom. It is his kingdom. But in this chapter we learn that he really isn’t sovereign over his kingdom; YHWH is the Sovereign.
Nebuchadnezzar is the tree who provided protection, sustenance, and shelter for the beasts of the field and the birds of the sky. Why this language of trees, kingdoms, beasts, birds? This goes back to Genesis 1 and YHWH’s design for mankind; one might say, the kingdom of mankind (Daniel 4:17, 25, 32; 5:21). YHWH designed His creation as a kingdom with man ruling over and subduing the earth; taking care of it, tending it, providing and protecting and sustaining it (Gn 1:28; 2:15). But Adam sinned against YHWH’s command of Genesis 1:28 when he did not kill the animal who deceived his wife and called God a liar. This is obviously more involved, because both Adam and Eve sinned against God’s command not to eat from the tree of the knowledge of good and evil. But the point being: only One man now can fulfill that original command and design to have dominion, to rule—the Son of Man of Daniel 7. Not Assyria, not Pharaoh (Ezekiel 31), not Nebuchadnezzar (Daniel 4).
In chapter 7 Daniel sees this vision of the kingdoms of the world described as beasts, animals. Then one like a son of man comes and subdues them and has dominion over them, He rules over the earth (just as YHWH originally designed man to function; fulfillment of last Adam promises). This Son of Man in Daniel 7 is the New Adam, the last Adam. Messiah has to be fully God, but also fully man because He has to fulfill the role that God created man to do. Namely: have dominion (Psalm 8 also).
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