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Psalm 1 - Utley - Bible Commentary

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Psalm 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.

2 But his delight is in the law of the LORD; And in his law doth he meditate day and night.

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.

4 The ungodly are not so: But are like the chaff which the wind driveth away.

5 Therefore the ungodly shall not stand in the judgment, Nor sinners in the congregation of the righteous.

6 For the LORD knoweth the way of the righteous: But the way of the ungodly shall perish.

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Psalm 1

NASB (UPDATED) TEXT: Psa 1:1-3 1How blessed is the man who does not walk in the counsel of the wicked,

Nor stand in the path of sinners,

Nor sit in the seat of scoffers!

2But his delight is in the law of the Lord,

And in His law he meditates day and night.

3He will be like a tree firmly planted by streams of water,

Which yields its fruit in its season

And its leaf does not wither;

And in whatever he does, he prospers.

Psa 1:1-3 There seems to be a progression of time elements in these opening verses. Hebrew verbs do not express time, only context. It is possible that

1. the perfect verbs of Psa 1:1 denote past time (i.e., how that person lived)

2. the imperfect verb of Psa 1:2 denotes current time (i.e., way the person lives every day)

3. Psa 1:3 starts out with a perfect verb with a waw (see Special Topic: Hebrew Grammar <http://www.freebiblecommentary.org/special_topics/hebrew_grammar.html>) which could denote a future condition like blessedness (i.e., expected fruitfulness)

Psa 1:1 The word “blessed” is plural but the object is singular, “the man.” This could be explained by

1. the plural is a Hebrew way to denote all the blessings of God

2. “the man” is a singular plural denoting all men who know and obey God (i.e., Jas 1:2-23 ). This is how the term “a tree” is used in Psa 1:3 a.

This word (“blessed,” BDB 8:0 ) means “happy,” “honored,” or “well off” (cf. Mat 5:3-12 ).

No human can be “happy” apart from God. We were created by Him and for Him (cf. Gen 1:26-27 ; Gen 3:8 ). Until our relationship with our Creator is vibrant, all other areas of physical life cannot bring true, lasting happiness! This relationship has observable characteristics!

SPECIAL TOPIC: BLESSING (OT) <http://www.freebiblecommentary.org/special_topics/blessing.html>

▣ Notice the three Qal perfect verbs which denote characteristic actions and attitude (i.e., settled character).

1. does not walk in the counsel of the wicked

2. does not stand in the way of sinners

3. does not sit in the seat of scoffers

The “blessed” faithful follower is described by negations in Psa 1:1 and by their actions in Psa 1:2 .

▣ “walk in the counsel of the wicked” This speaks of one's lifestyle associates. This emphasis on lifestyle is reinforced by the use of the verbs “walk. . .stand. . .sit.” We are affected by the group to which we belong, our peers (cf. 1Co 15:33 ).

The term “wicked” (BDB 95:7 ) refers not only to active law breakers (i.e., commission and omission) but also to those who leave God out of their lives (i.e., practical atheist).

▣ “Lord” This is the covenant name for Israel's Deity, YHWH.

SPECIAL TOPIC: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html>

▣ “path of sinners” In the root meaning of the word “path” is “way” (cf. Psa 1:6 [twice]) and is another term used for lifestyle. NT faithful followers were first described as people of “the Way” (cf. Act 9:2 ; Act 19:9 ; Act 19:23 ; Act 22:4 ; Act 24:14 ; Act 24:22 ). This implies that biblical faith is more than assent to a doctrine or the participation in a ritual, but also lifestyle obedience and personal relationship (i.e., “walk,” cf. Eph 4:1 ; Eph 4:17 ; Eph 5:2 ; Eph 5:15 ).

▣ “the seat of scoffers” We all have presuppositions about life. “Scoffers” (BDB 53:9 , KB 52:9 , Qal participle) represents the stereotype of an irreligious pessimist (i.e., Isa 5:19 ; Jer 17:15 ; Eze 12:22 ; Eze 12:27 ; Mal 2:17 ; 1Ti 4:1 ; 2Ti 3:1-5 ; 2Pe 3:3-4 ; Jude 1:18 ).

Psa 1:2 “his delight is in the law of the Lord” The term “law” (BDB 43:5 ) means “teaching.” In the Psalms “the law” always refers to the general teachings of God (cf. Psalms 11:9 ), not just the writings of Moses. The law was not a burden to the OT believer (cf. Psa 19:7-13 ), but the very revelation of YHWH for longevity, peace, security, joy, and abundance.

SPECIAL TOPIC: Terms for God's Revelation (Using Deuteronomy and Psalms) <http://www.freebiblecommentary.org/special_topics/revelation_terms.html>

▣ “he meditates day and night” This verb (BDB 21:1 , KB 23:7 , Qal imperfect) denotes a “soft reading” of YHWH-revealed truths. The ancients did not read silently, so it must refer to quiet reading.

Notice how this verb is used.

1. meditating on YHWH's teachings – Psa 1:2 ; Jos 1:8 2. meditating on YHWH Himself – Psa 63:6 3. meditating on YHWH's deeds – Psa 77:12 ; Psa 143:5 4. meditating on terror – Isa 33:18 What do you meditate on?

Our thought life is the seed bed for our actions (cf. Pro 23:7 ). This verse emphasizes the principle of continually (i.e., day and night) keeping God and His will in our consciousness. This was the original purpose symbolized in Deu 6:8-9 . I have included the comment from these verses here.



Deuteronomy 6 Deu 6:8 “you shall bind them as a sign on your hand and they shall be as frontals on your forehead” Originally this phrase seems to be used as a metaphor (cf. LXX). The context is lifestyle-teaching opportunities for God's word. However, the rabbis took this verse very literally and they began to wrap a leather strap around their left hand with a small box (tefillin) attached which contained selected Scriptures from the Torah. The same kind of box was also strapped to their forehead. These “phylacteries” or “frontals” (BDB 37:7 ) are also mentioned in Deu 11:18 and Mat 23:5 . Deu 6:9 “And you shall write them on the doorposts of your houses and on your gates” This again is a symbolic gesture that God is to have a part, not only in our home life, but in our social life (i.e., gate, cf. Deu 21:19 ; Deu 22:15 ; Deu 22:24 ). As the threshold (BDB 26:5 ) of the home was often seen as the place of the demonic in the Greek and Roman worlds, in the Jewish world it represented the presence of God (i.e., the place where the blood of the Passover was placed, cf. Exo 12:7 ; Exo 12:22-23 ). “Your gates” (BDB 104:4 ) may refer to the place of social meeting and justice (i.e., like the city gates). Usually, these small boxes and door markers (mezuza) contained several set passages of Scripture: Deu 6:4-9 ; Deu 11:13-21 and Exo 13:1-16 .

Psa. 1:3 “like a tree” There is a striking metaphor of this in Jer 17:5-8 . For a desert community, the fruitful tree was a symbol of strength and prosperity.

▣ The verb (BDB 106:0 , KB 167:0 , firmly planted,” Qal passive participle) means “transplanted” (cf. Psa 92:14 ; Jer 17:8 ; Eze 17:10 ; Eze 17:22 ; Eze 19:10 ; Eze 19:13 ; Hos 9:13 ). This implies that this person, like all people, was not originally a fruitful believer. Maturity takes time, effort, and especially the grace of God. Paul uses a litany of OT texts to illustrate the initial evil of humans after the Fall (cf. Rom 3:10-18 ).

1. Rom 3:10-12Psa 14:1-3 ; Psa 53:1-4 2. Rom 3:13Psa 5:9 ; Psa 140:3 3. Rom 3:14Psa 10:7 4. Rom 3:15-17Isa 59:7-8 5. Rom 3:18Psa 36:1 All of us are “transplanted” from rebellion into blessedness!

▣ “streams of water” This is plural and speaks of an elaborate irrigation system.

▣ “yields its fruit in its season” This is a biblical metaphor to describe a mature spiritual life (cf. Mat 7:15-27 ). The goal of faith is faithfulness! This same imagery has an eschatological setting in Revelation 2:2 .

▣ “its leaf does not wither” This is an eschatological theme (cf. Eze 47:12 ; Rev 22:2 ). Agricultural metaphors were very powerful for farmers and herders in semi-arid areas.

Psa 1:3-4 “whatever he does, he prospers. . .the wicked are not so” This is the OT view that temporal blessings and cursings were based on one's spiritual life (cf. Deuteronomy 2:8 , 30).

However, this must be balanced with the life of Job, Psalms 3:7 , 73, and also NT revelation. The OT is a performance-based covenant but the NT is a grace-based covenant (cf. Jer 31:31-34 ; Eze 36:22-38 ; Eph 2:8-10 ). Both were meant to produce godly followers who demonstrate the character of YHWH.



NASB (UPDATED) TEXT: Psa 1:4-6 4The wicked are not so,

But they are like chaff which the wind drives away.

5Therefore the wicked will not stand in the judgment,

Nor sinners in the assembly of the righteous.

6For the Lord knows the way of the righteous,

But the way of the wicked will perish.

Psa 1:4 “like chaff” This is a common biblical metaphor for that which is transitory, temporary, or fleeting (cf. Psa 35:5 ; Psa 83:13 ; Job 21:18 ; Isa 17:13 ; Isa 29:5 ; Isa 40:24 ; Isa 41:15-16 ; Jer 13:24 ; Hos 13:3 ).

There are two ways to look at the judgment of the wicked.

1. temporal — no joy, no prosperity, early death (cf. Matthew 7)

2. eschatological — end-time judgment scene, where one's eternal destiny is revealed (cf. Matthew 2:5 ; Revelation 2:0 )

Psa 1:5 “stand” This verb (BDB 76:3 , KB 84:0 ) has the connotation of a legal setting (cf. Pro 19:21 ; Isa 14:24 ; note Rom 8:31-38 ). Sinners/wicked will have

1. no right to present their case

2. no right to even be present in court

3. no possible excuses

4. no hope for a positive judgment

▣ “the judgment” This implies that individuals are responsible for their actions and will one day give an account to God (cf. Mat 25:31-46 ; 1Co 3:10-15 ; Rev 20:11-15 ). In the OT this truth is gradually developed (cf. Job 19:25-27 ; Dan 12:2 ).

▣ “the wicked. . .sinners” There are several descriptive titles given to those who do not “walk/stand/sit.”

1. the wicked, Psa 1:1 ; Psa 1:5-6 (BDB 95:7 )

2. sinners, Psa 1:1 ; Psa 1:5 (BDB 30:8 )

3. scoffers, Psa 1:1 (BDB 53:9 )

The NIDOTTE, vol. 3, p. 1202, lists the different Hebrew terms that describe those who do not know and follow YHWH (i.e., the righteous).

1. workers of iniquity – Psa 28:3 ; Psa 92:7 ; Psa 101:8 ; Psa 141:9 2. evildoers – Psa 26:5 ; Psa 37:9 ; Pro 24:19 3. evil men – Psa 10:15 ; Pro 4:14 ; Pro 14:19 ; Pro 24:20 4. ruthless men – Job 15:20 ; Job 27:13 ; Isa 13:11 5. sinners – Psa 1:1 ; Psa 1:5 ; Psa 104:35 6. scorners – Psa 1:1 ; Pro 9:7 7. liars – Psa 58:3 8. transgressors – Pro 2:22 ; Pro 21:18 ; Jer 12:1 ; Hab 1:13 9. the enemy – Job 27:7 ; Psa 3:7 ; Psa 17:9 ; Psa 55:3 ▣ “in the assembly of the righteous” Notice the parallelism between this phrase and “in the judgment.” These phrases must refer to a gathering of true, faithful followers where the wicked are not recognized or able to speak.

The “assembly” can refer to

1. gathered worship (i.e., Psa 22:25 ; Psa 35:18 ; Psa 40:9-10 )

2. a title for the people of God (i.e., Exo 12:3 ; Exo 12:6 ; Exo 12:19 ; Exo 12:47 ; Exo 16:1-2 ; Exo 16:9-10 ; Exo 16:22 )

SPECIAL TOPIC: RIGHTEOUSNESS <http://www.freebiblecommentary.org/special_topics/righteousness.html>

Psa 1:6 “the Lord knows” The term “know” means “intimate personal relationship” (cf. Gen 4:1 ; Jer 1:5 ).

SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM) <http://www.freebiblecommentary.org/special_topics/know.html>

▣ “the way of the wicked will perish” The theological question is what does “perish” (BDB 1, KB 2) mean?

1. total non-existence (i.e., annihilation)

2. will not last on earth (i.e., death)

The issue has become acute in the modern discussion of an eternal hell. Some evangelical scholars (i.e., John Stott) advocate a period of judgment, then non-existence for sinners instead of an eternal punishment. My problem is that the same word, “eternal,” used in Mat 25:46 , describes both “punishment” and “eschatological life.” I cannot see how an inspired writer can use them with differing senses in the same verse.

SPECIAL TOPIC: Where Are the Dead? <http://www.freebiblecommentary.org/special_topics/dead_where_are_they.html>

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What does the phrase “the two ways” mean?

2. Describe the difference between the righteous man and the wicked man from this Psalm.

3. Explain the use of the metaphors:

a. walk. . .way

b. tree

c. chaff

4. Does this Psalm teach an eschatological judgment or temporal judgment?

5. How does this Psalm relate to Job, or Psalms 3:7 , 73?

6. Why is this Psalm considered an introduction to the whole Psalter?




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Rights in the Authorized (King James) Version in the United Kingdom are vested in the Crown. Published by permission of the Crown’s patentee, Cambridge University Press.
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