Psalm 1 overview
It is impossible now to ascertain the authorship of the psalm, although it is commonly thought to have been composed by David. Nor is it possible to discover on what occasion it was written. There are no historical allusions in it which would enable us to determine the occasion on which it was written. The terms employed are of the most general character, and the sentiments are applicable to all times and all lands. It has all the marks of being a general introduction to the Book of Psalms, and of having been designed to express in a few sentences the substance of the entire collection, or to state the great principle which would be found to run through the whole of it, that is, that a righteous life will be attended with prosperity (not word of faith name it and claim it gospel) and happiness, and that the life of the wicked will be followed by sorrow and ruin. This was the great principle of the Jewish theocracy; and was of sufficient importance to be stated clearly in the commencement of a book that was designed to illustrate so fully the nature and the value of belief in the Lord.
This is a psalm of instruction concerning good and evil, setting before us life and death, the blessing and the curse, that we may take the right way which leads to happiness and avoid that which will certainly end in our misery and ruin. The different character and condition of godly people and wicked people, those that serve God and those that serve him not, is here plainly stated in a few words.
It is a description, in 2 parts, of the blessedness of the righteous man, in contrast with the condition of the unrighteous. The righteous man is indeed prosperous and happy; and the psalm shows this. The focus is not the happy man, but the righteous man, and the blessedness of being righteous.
This psalm shows us
I. The holiness and happiness of a godly man (Psa_1:1-3).
II. The sinfulness and misery of a wicked man (Psa_1:4, Psa_1:5).
III. The ground and reason of both (Psa_1:6).
Literary construction
The psalm is properly made up of two parts - the blessedness of the righteous man, and the unblessedness of the wicked or ungodly man.
The blessedness of the righteous man is depicted in two minor parts:
1) His character verses 1-2, is described also in two forms - negatively and positively. Negatively in that he does not walk in the counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful, verse 1. Positively in that he delights in the law of the Lord, and he has pleasure in meditating continually on his truth, verse 2.
2) His prosperity, as the result of being righteous, verse 3.
The condition of the unrighteous, or the strong contrast between the unrighteous and the righteous, verses 4-6. Their condition and destiny are expressed in four forms:
1) They are like chaff which the wind drives away, verse 4.
2) They shall not be acquitted in the judgment verse 5
3) They shall not have a place among the righteous, verse 5.
4) They shall not be approved by God, but shall perish, verse 6.
Psa 1:1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
Blessed is the man - That is, his condition is a happy or a desirable one. The word used here means properly, “happiness” or “blessedness.” It is found, however, only in the plural form and takes the nature and force of an interjection - “ O the happiness of the man!”. The word is a general term and would embrace all that is supposed to make real happiness. The particular kind of blessedness referred to here, as explained in the subsequent part of the psalm, consists in the fact that he avoids the companionship of the wicked; that he has pleasure in the law of the Lord; that he will be prospered in this world; and that he will not perish at the end.
In this verse, there is a series of increasing identification to the wicked. First, casual walking with the wicked, or accidentally falling into their company. Then there is then a more deliberate inclination for their company, indicated by a voluntary putting of oneself in places where they usually congregate, and standing to wait for them. Finally there is a deliberate and settled purpose of associating with them, or of becoming permanently one of them, by regularly sitting among them. Take note, that is how we can fall into a serious state of sin, a gradual effect.
Think about the image of boiling a frog. If you bring a pot to boil and throw a frog into it, he will jump out fast. But if you put him in mild water and slowly bring it to a boil, he wont notice. It is the same with sin. If you begin to hang around the lost in their sin, well it doesn’t seem so bad. Eventually the sin you don’t notice becomes more serious until you are accepting of serious sins. Our society today reflects this.
That walketh not - The word “walk” is often used in the Scriptures to denote a way of life or conduct - since life is represented as a journey, and man as a traveler. Psa_15:2 : “who walketh uprightly.” Compare 1Ki_9:4; Deu_19:9; Deu_28:9; Psa_81:12-13; Isa_33:15.
In the counsel - This would include such things as these: he does not follow the advice of sinners, 2Sa_16:20; 1Ki_1:12; he does not execute the purposes or plans of sinners, Isa_19:3; he does not frame his life according to their views and suggestions. In his plans and purposes of life he is independent of them, and looks to some other source for the rules to guide him. The other source is of course the Lord.
In the way - The path where they are found, or where they usually go. His standing there would be as if he waited for them, or as if he desired to be associated with them.
Nor sitteth - This implies still greater deliberation and determination of character than either of the other words employed. The man referred to here does not become one of them by occupying a seat with them.
Of the scornful - This word properly means those who mock, deride, scoff; those who treat virtue and religion with contempt and scorn. It denotes a higher and more determined grade of wickedness than either of the other words employed, and refers to the consummation of a depraved character, the last stage of wickedness, when God and sacred things are treated with contempt and derision.
We have here, then, a beautiful double gradation or climax, in the nouns and verbs of this verse, indicating successive stages of character. There is, first, casual walking with the wicked, or accidentally falling into their company; there is then a more deliberate inclination for their society, indicated by a voluntary putting of oneself in places where they usually congregate, and standing to wait for them; and then there is a deliberate and settled purpose of associating with them, or of becoming permanently one of them, by regularly sitting among them.
There are here three characters, each exceeding the other in sinfulness.
1. The Ungodly, to be unjust; rendering to none his due; withholding from God, society, and himself, what belongs to each. Ungodly - he who has not God in him; who is without God in the world.
2. Sinners, “to miss the mark,” “to pass over the prohibited limits,” “to transgress.” This man not only does no good, but he does evil. The former was without God, but not desperately wicked. The latter adds outward transgression to the sinfulness of his heart.
3. Scornful, “to mock, deride.” He who has no religion; lives in the open breach of God’s laws, and turns revelation, the immortality of the soul, and the existence of an invisible world into ridicule. As the sinner exceeds the ungodly, so the scornful exceeds both.
The second climax is found in the words,
1. Walk
2. Stand
3. Sit
The Ungodly man walks, the Sinner stands, and the Scornful man sits down in the way of iniquity.
Mark certain circumstances of their differing characters and conduct.
1. The ungodly man has his counsel;
2. The sinner has his way; and,
3. The scorner has his seat.
The great lesson to be learned from the whole is, sin is progressive; one evil propensity or act leads to another. “When lust has conceived, it brings forth sin; and when sin is finished, it brings forth death.” Solomon the son of David, adds a profitable advice to those words of his father: “Enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away;” Pro_4:14, Pro_4:15.
Blessed is the man - This psalm begins in like manner as Christ's sermon on the mount, Mat_5:3.
Blessed - The Hebrew words are very emphatical: O the blessedness of that man!
Psa 1:2 But his delight is in the law of the LORD; and in his law doth he meditate day and night.
The Hebrew word tôrâh, properly means instruction or precept, then law in the usual sense of the word. It was applied particularly to the Pentateuch, the 5 books of Moses, the law of Moses, as containing the first written and recorded laws of God. The word came, in a more general sense, to be applied to all the books of the Old Testament. Here the word refers to the written revelation of the will of God as far as it was then made known. The sentiment is, that a truly pious man finds his highest delight in the revealed truths of God. This is often referred to as characteristic of true piety. Compare Psalms 119:97 MEM. Oh how I love Your law! It is my meditation all the day.
But his delight - His pleasure; his happiness. Instead of finding his happiness in the society and the occupations of the wicked, he finds it in the truth of God. The law or truth of God is not distasteful to him, but he so delights in it as to desire to become more and more acquainted with it, and to have its truths impressed more and more on his heart.
in His law he meditates - The word used here, hâgâh, means properly to complain, to mutter; then, to speak; then, to utter in a low complaining voice, as is often done by a person in deep meditation; hence, in the usual sense, to meditate on anything; to think of it. Joshua1:8 This book of the law shall not depart out of your mouth, but you shall meditate on it by day and by night, so that you may be careful to do according to all that is written in it. For then you shall make your way prosperous, and then you shall act wisely. Proverbs 15:28 The heart of the righteous studies to answer, but the mouth of the wicked pours out evil things. The meaning here is, he thinks of it; he endeavors to understand its meaning; he has pleasure in reflecting on it. It is not a subject which he puts away from him, or in respect to which he is indifferent, but he keeps it before his mind, and has satisfaction in doing it. This is to be understood of a diligent reading and serious consideration of it; and of the employment of the thoughts, and of deep study upon it, in order to find out the sense and meaning of it; and which is to be done constantly, every day.
Day and night - That is, continually - as day and night constitute the whole of time. The meaning is he does this habitually, or he intentionally forms the habit of meditating on divine truth, by disciplining his mind in order that he may do it.
But his delight is in the law of the Lord - chephtso, his will, desire, affection, every motive in his heart, and every moving principle in his soul, are on the side of God and his truth. He takes up the law of the Lord as the rule of his life; he brings all his actions and affections to this holy standard.
Psa 1:3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.
This is presented in the form of a very beautiful image - a tree planted where its roots would have abundance of water. It is not a tree that springs up spontaneously, but one that is set out in a favorable place, and that is cultivated with care. The word “rivers” does not here quite express the sense of the original. The Hebrew word peleg, (to cleave, to split, to divide), properly means divisions; and then, channels, canals, trenches, branching-cuts, brooks. The allusion is to the method of irrigating their lands by making artificial rivulets to convey the water from a larger stream, or from a lake. In this way, the water was distributed in all directions.
Yields its fruit in its season --The idea is that of a tree which, at the proper season of the year, is loaded with fruit. Jesus often refered to trees bearing an abundance of good fruit, meaning believers having good fruit. Here is the way to have it: by knowing His word and following Him.
That bringeth forth his fruit in his season - Whose fruit does not fall by the lack of nutriment. The idea is that of a tree which, at the proper season of the year, is loaded with fruit. Compare Psalms 92:14 They shall still bring forth fruit in old age; they shall be fat and flourishing; The fruit is not untimely. It does not ripen and fall too soon, or fall before it is mature; and the crop is abundant
He prospers---This idea of the effect of a life of piety is one that is common in the Scriptures, and is sustained by the regular course of events. If a man desires permanent prosperity and happiness, it is to be found only in the ways of virtue and religion. It is conceivable that he may be made to suffer loss by various means; but still as a general and important truth, a life of piety will be followed by prosperity, and will constantly impart happiness. Prosper here does not necessarily mean financially. The word ṣālē a verb meaning to prosper, to succeed, to be victorious, causing something to turn out successfully, of prospering a person. It indicates a successful person. Success defined as spiritual success. (I do not believe in the word of faith name it and claim it doctrine.)
A striking allusion to trees cultivated in this manner occurs in Ezekiel 31:3-5 Behold,
His leaf also shall not wither - By drought and heat of the times of trials and hardships. During those times, we can remain firm in Him.
And whatsoever he doeth shall prosper - This is a literal statement of what had just been put in a figurative or poetic form. It contains a general truth, or contains an affirmation as to the natural and proper effect of religion, or of a life of piety, and is similar to that which occurs in 1Timothy 4:8 For bodily exercise profits a little, but godliness is profitable to all things, having promise of the present life, and of that which is to come.
It is conceivable that a righteous man - a man profoundly and sincerely fearing God - may sometimes form plans that will not be wise; it is conceivable that he may lose his wealth, or that he may be involved in the calamities that come upon a people in times of commercial distress, in seasons of war, of famine, and pestilence; it is conceivable that he may be made to suffer loss by the fraud and dishonesty of other men; but still as a general and as a most important truth, a life of piety will be followed by prosperity, and will constantly impart happiness.
Like a tree planted - Not like one growing wild, however strong or luxuriant it may appear; but one that has been carefully cultivated, and for the proper growth of which all the advantages of soil and situation have been chosen. If a child be brought up in the discipline and admonition of the Lord, we have both reason and revelation to encourage us to expect a godly and useful life. Where religious education is neglected, alas! what fruits of righteousness can be expected? An uncultivated soul is like an uncultivated field, all overgrown with briers, thorns, and thistles.
The tree is always healthy; it is extending its roots, increasing its woody fibres, circulating its nutritive juices, putting forth fruitbuds, blossoms, leaves, or fruit; and all these operations go on in a healthy tree, in their proper seasons. So the godly man; he is ever taking deeper root growing stronger in the grace he has already received, increasing in heavenly desires, and under the continual influence of the Divine Spirit, forming those purposes from which much fruit to the glory and praise of God shall be produced.
Psa 1:4 The ungodly are not so: but are like the chaff which the wind driveth away.
Please note that the wicked are those who walk as the righteous do not walk in verse 1. That is, the wicked have walked in the counsel of the ungodly, and has stood in the way of sinners, and has sat in the seat of the scornful. The wicked do not love His word as the righteous in the second verse, nor are they like the tree that grows by the stream and bears good fruit.
The wicked are like chaff—Jesus used chaff in a slightly different visual image, yet the same meaning. The chaff are lost and have no use. Matthew 3:12 whose fan is in His hand, and He will cleanse His floor and gather His wheat into the storehouse; but He will burn up the chaff with unquenchable fire.
Chaff is often used throughout the bible as a reference to the wicked.
Job 21:17-18 How often is the lamp of the wicked put out, and their trouble comes on them! He shares out pains in His anger; they are as stubble before the wind, and as chaff that the storm steals away.
Isaiah 17:13 The nations shall rush like the rushing of many waters; but God shall rebuke them, and they shall flee far off, and shall be chased like the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.
Psalms 35:5 Let them be like chaff before the wind, With the angel of the LORD driving them on.
Isaiah 29:5 And the multitude of your strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passes away; yea, it shall be at an instant, suddenly.
Isaiah 41:15 Behold, I make you a new sharp threshing instrument, a master of teeth; you shall thresh the mountains, and beat them small, and shall make the hills like chaff.
Daniel 2:35 Then the iron, the clay, the bronze, the silver, and the gold were broken to pieces together. And they became like the chaff of the summer threshing floors. And the wind carried them away, so that no place was found for them. And the stone that struck the image became a great mountain and filled the whole earth.
Hosea 13:3 Therefore they shall be as the morning cloud and as the early dew that passes away, as the chaff storm-driven out of the floor, and as the smoke out of the chimney.
The idea here is, that the wicked are in no respect like the green and fruitful tree referred to in verse 3. They are not like a tree in any respect. They are like dry and worthless chaff driven off by the wind, as of no value to the farmer - a substance which he is anxious only to separate wholly from his grain, and to get out of his way. The idea thus suggested, therefore, is that of intrinsic worthlessness.
But are like the chaff which the wind driveth away - When the wheat was winnowed. This, in some countries, was commonly performed in the open field, and usually on an eminence, and where there was a strong wind. The operation was performed by throwing up the grain as it is threshed with a shovel, and the wind scatters the chaff, while the grain falls to the ground.
Psa 1:5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.
A self evident verse. The wicked will not be judged well in the final Day, nor will they join the righteous in heaven. Like chaff, they will be lost in the end.
In addition, it seems to be more general than that. The meaning is, that it would be found that the ungodly could not stand the trial, or abide the result, so as to have a place with the righteous. Their true character would in all such cases be shown, and they would be treated like the chaff that is driven away. This would be true alike in those situations of trial in the present life when character is determined, and at the last judgment, when the sentence will be pronounced which will determine the final doom of mankind.
It seems to me this can apply in our lives too, in that the ones who don’t stand firmly in the Lord struggle to get through trials, whereas Philippians
Psa 1:6 For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.
The Lord, the great Judge, fully understands the character of those who are His children, and can discriminate between them and all others, whatever pretences others may make to that character. When it is said that “the Lord knoweth the way of the righteous,” the word “way” seems to be used to denote the whole of life - the manner of living and character. This idea is expressed in the New Testament. 2Timothy
But the way of the ungodly shall perish – Romans
Knoweth - He approves, loves, and delights in them, and therefore will recompence them.
