Heeding the Metanarrative Lesson of Psalms 1–41: The Need for Repentance

In the first book of Psalms (Pss 1–41), have you ever noticed the change in tone within the laments and songs of confidence, between the two halves of the book? In this article, I’d like to propose that there is a metanarrative lesson being taught in Book I which remains pertinent today for leaders of families and churches. Namely, that God may discipline those who love their own more than they love God; further, that he may refrain from withdrawing His heavy hand of discipline until the sin is recognized and confessed. To justify this proposition, we will (1) survey the change of tone within Book I and derive the metanarrative lesson; (2) situate most of Book I within the context of David’s dealings with his sons, as narrated in 2 Samuel 13–19, and thereby identify David’s sin; and finally, (3) apply the metanarrative lesson to Christian leaders today.

A Change in Tone

In the first half of Book I, David sounds rather self-assured of his own righteousness as he pleads with the Lord for relief from his enemies and for vengeance. “How long shall my honor be turned into shame?” (Ps 4:2 ESV). “You bless the righteous, O Lord” (5:12). “O Lord my God, if I have done this, if there is wrong in my hands” (7:3). “You have maintained my just cause” (9:4). “The Lord tests the righteous … [they] shall behold his face” (11:5, 7). “O Lord … who shall dwell in your holy hill? He who walks blamelessly and does what is right” (15:1–2). “You will not … let your holy one see corruption” (16:10). “You have tried my heart … you have tested me, and you will find nothing” (17:3).

However, a different attitude appears in the second half of Book I. “Remember not the sins of my youth or my transgressions … pardon my guilt, for it is great … forgive all my sins” (25:7, 11, 18). “My strength fails because of my iniquity” (31:10). “Blessed is the one whose transgression is forgiven, whose sin is covered … I acknowledged my sin to you … and you forgave the iniquity of my sin” (32:1, 5). “My iniquities have gone over my head … they are too heavy for me” (38:4). “O Lord … deliver me from all my transgressions … when you discipline a man with rebukes for sin” (39:7–8, 11). “My iniquities have overtaken me” (40:12). In the cited passages above, David appears to have accepted that his sins have led to his lamentable condition.

Attestations of innocence and then confessions of sin—this distinction is not absolute between the two halves, for in Psalm 6:1, David pleads with the Lord to not “discipline me in your wrath,” which might suggest that David recognizes that discipline is justified. On the other hand, in some of the latter psalms David continues to present himself as innocent. For example, in Psalm 26, David certifies that he abides by the expectations of Psalm 1, “vindicate me, O Lord, for I have walked in my integrity” (26:1). Nonetheless, there is an observable shift as one journeys through Psalms 1–41.

Bracketed by these two collections, we find several glorious psalms. “In my distress I called upon the Lord … from his temple he heard my voice … then the earth reeled and rocked … He rescued me” (18:6–7, 17). “The heavens declare the glory of God” (19:1). “May the Lord answer you in the day of trouble!” (20:1). “O Lord, in your strength the king rejoices” (21:1). Given that the book’s climax appears at its center, I suggest that the book has been arranged as a simple chiasmus, with a pre-confession collection and a post-confession collection surrounding the climactic result of the confession. If this proposition is correct, then the intent of this arrangement appears to teach that while those who otherwise delight in the law (Ps 1:2) and in “the way of the righteous” (1:6) are encouraged to offer laments even if a latent sin is not acknowledged, God may not relent on his discipline until after confession is made.

The Context for the Lord’s Discipline

What do we know of the circumstances that incited the Lord’s discipline? For this, the titles of the psalms may offer a clue. Many scholars recognize that Psalms 1–2, which have no titles, serve as an introduction to the whole of Psalms. However, the title for Psalm 3 provides historical context for that psalm: “A psalm of David, when he fled from Absalom his son.” This recalls the rebellion of Absalom (2 Sam. 15), which was preceded by the rape of Absalom’s sister Tamar by their half-brother Amnon and the subsequent murder of Amnon by Absalom (2 Sam. 13). At the report of the rape, David was “very angry,” but there is no report of any disciplinary action on his part (13:21). At the report of the murder, David wept bitterly, but again there is no report of any action on his part (13:36). Was the king not obligated to dispense the Lord’s justice, even on his own family? Yahweh had dictated that kings were to fear the Lord by studying and diligently keeping the law and statutes, “doing them, that his heart not be lifted up above his brothers [the people] … that he may continue long in his kingdom” (Deut. 17:18–20). Yet, when it came to his own family, it appears that David loved his sons more than he loved God and his law.

The next psalm whose title provides context may also connect to the story in 2 Samuel. The title to Psalm 7 characterizes the psalm as being sung by David “to the Lord concerning the words of Cush, a Benjamite.” This Cush is not otherwise identified in the Bible; however, there is a report of another Benjamite, Shimei, cursing David as he fled from Absalom (2 Sam 16:5–14). Unsurprisingly, the tribe of Saul did not quickly warm to their new king.

Marking the beginning of the climatic central set of psalms, Psalm 18 is the next psalm whose title provides historical context. It was sung by David, “on the day when the Lord delivered him from the hand of all his enemies, and from the hand of Saul.” Both the title and words of Psalm 18 bear a striking similarity to David’s song of deliverance in 2 Samuel 22, after David defeats Absalom, then a subsequent Benjamite-led rebellion, and then defeats the Philistines. Hence, these three titles appear to situate the pre-confession collection of psalms as being tied to the Absalom narrative. I am not suggesting here that these psalms were necessary written at any particular time, but only that their collection aptly portrays David’s grief as he endures the consequences of his sin, followed by his joy at being rescued and restored.

In contrast, none of the laments or songs of confidence in the post-confession collection have titles with historical contexts; although, there are two psalms of thanksgiving whose titles refer to earlier events in David’s story. Psalm 30 is said to have been sung at the dedication of the bǎ·yiṯ, perhaps referring to the completion of David’s palace in 2 Samuel 5:11, and the title of Psalm 34 refers to an event as David fled before Saul (1 Sam 22). While these historical contexts do not align with the Absalom saga, they do celebrate events in which the Lord healed David in response to cries for help and pleas for mercy (Ps 30:2, 8; 34:4), and they affirm that the “Lord is near to the brokenhearted” (34:18), so they fit well within the post-confession collection.

To recap, my assertion is that the metanarrative lesson of Book I is tied to 2 Samuel 13–19, which recounts the aftermath of David’s failure to love God’s law and the way of righteousness more than he loved his own sons, and his failure to faithfully rule as the Lord’s anointed representative, as the Lord’s adopted son (Ps 2:2, 7). While the narrative recorded in 2 Samuel does not explicitly report that David ultimately recognized and confessed his sin in this matter, David’s acceptance of Joab’s blunt critique after Absalom’s defeat perhaps comes close. David wept and mourned for Absalom after his death (2 Sam 19:1). Therefore, Joab confronted him: “You have today covered with shame the faces of all your servants, who have this day saved your life and the lives of your sons and your daughters … because you love those who hate you and hate those who love you. … Now therefore arise, go out and speak kindly to your servants, for I swear by the Lord, if you do not go … then the king arose and took his seat in the gate” (2 Sam 19:5–8).

What Does This Metanarrative Lesson Teach Christian Leaders Today?

Jesus said, “whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me” (Matt 10:37). David failed in this regard. Let us love our families but keep our priorities straight.

Within the church, we are commanded to “love one another” (John 13:34). But also, “if you love me, you will keep my commandments … if anyone loves me, he will keep my word” (John 14:15, 23). Christian leaders, do you love those in your church more than you love God? Are you more intent on keeping peace than abiding by scriptural teachings or applying discernment and correction, when appropriate? So many of our churches have adopted watered-down doctrinal statements, which avoid contested doctrines. Does this reflect a love for people more than for God? While churches may still be faithfully resisting “those who are evil” and hating the works of the Nicolaitans, have they abandoned the love they had at first? (Rev 2:2–4). Again, let us love those under our care but keep our priorities straight.

Further, take the lesson of Book I to heart. David prayed and prayed for relief. Ultimately though, as we read Book I, he added confession to his prayers. God answered in a glorious way. Correspondingly, Jesus told the Ephesian church that “unless you repent,” he would remove their lampstand (Rev 2:5). To the lukewarm church of Laodicea, he declared, “those whom I love, I reprove and discipline, so be zealous and repent” (Rev 3:19). How many churches do we see that are willing to repent for past sins?

David did repent, and his faithful and forgiving God saved him. Accordingly, let us take this metanarrative lesson to heart and as needed, confess, and be healed from the Lord’s discipline.

The following passage perhaps summarizes this best. “Blessed is the one whose transgression is forgiven, whose sin is covered … for when I kept silent, my bones wasted away through my groaning all day long. For day and night your hand was heavy upon me … I acknowledged my sin to you … and you forgave the iniquity of my sin. Selah. Therefore, let everyone who is godly offer prayer to you at a time when you may be found” (Ps 3:1–6).