Psalm 1

Introduction.—ps. 1, one of the didactic, or wisdom, psalms (see p. 623), AKIN TO THE GNOMIC poetry of Proverbs, constitutes (along with Ps. 2) an introduction to the entire book of Psalms, and especially to Book One of the Psalter. As such, it has been called the “Threshold Psalm.” Because of the absence of title or other superscription, and the consequent absence of an external clue as to authorship or occasion of writing, the psalm is known as an “orphan” psalm. The content of the psalm may fittingly give it the title, “The Two Ways.”

The psalm is a brief poetic expression of the spiritual law, occurring frequently in Psalms, that righteousness succeeds and unrighteousness fails. It is an OT sermon on the happiness of the man who lives a life wholly consecrated to God, and the utter destruction awaiting the man who leaves God out of his life. This belief is a certitude in Ps. 1; it is not a problem to be grappled with as is the case in certain other psalms.

As carefully wrought as a sonnet, this introductory psalm is divided into two contrasting stanzas. Verses 1–3 describe the happiness of the good man, deliberately avoiding evil and as deliberately avowing his delight in God’s law; and vividly portray the results of the good life by comparing the good man to a tree, producing the fruits of righteousness. Verses 4–6 describe the unhappiness of the evil man under the figure of the chaff, state the outcome of such a life, and conclude that God is concerned with the ultimate success of the good man, whereas the end of the bad man is destruction.

1. Blessed. Heb. Хashre, used 25 times in Psalms; translated “blessed” 19 times and “happy” 6 times. In the present use its force seems to be that of an interjection: “O the happiness of the man!” Happiness comprehends material and spiritual blessings, both of which come as a result of following God’s way. The word “blessed,” used in the Beatitudes in the Sermon on the Mount (Matt. 5:3–11), is a translation of the same word [Gr. makarios] that is used in the LXX to translate the “blessed” of Ps. 1. The book of Psalms begins with a beatitude and ends with a hallelujah (see Ps. 150).

Walketh, … standeth, … sitteth. The three words portray in climactic order the successive steps in a life of evil: (1) going in the general direction of those who are alien to God, conforming to worldly customs (see 4T 587); (2) stopping to associate with rebels under the spell of sin, dallying with temptation; (3) definitely joining the group of sinners, settling down in disregard of light. A rabbi said: “If two sit together and no words of Torah [law] are spoken between them, they are a session of scoffers, of whom it is said: ‘[A good man] doth not sit in the company of scoffers.’”

The godly man’s life is first described in negatives. He avoids associating with evil-doers, to avoid contamination with evil. He says No to wrong. In his life there are certain restraints.

Ungodly. Heb. reshaФim, a common term for godlessness as opposed to s\edeq, “righteousness.” It suggests willful, persistent violation of God’s commands.

Sinners. Heb. chat\t\aХim, from the root chat\aХ, “to miss the mark,” either ignorantly or from lack of moral fiber.

Seat of the scornful. The godly man will not be found in the company of those who, deliberately choosing evil, find pleasure in exercising their baleful influence on others.

This verse is a typical example of synthetic parallelism (see p. 24).

2. Delight. Heb. chephes\, a word used of both “pleasure” and “desire.” It appears that Coverdale’s edition of the Bible (16th century) endeavored to combine these two ideas in his translation “longing delight.” The life of the godly man is now described by positives (see v. 1). The true saint says Yes to righteousness. He finds constant pleasure in reflecting on God’s law. His study of God’s Word is habitual and regular; it is not irksome. The psalmist’s personal experience of delight is expressed in Ps. 119:16, 35, 47; etc.

Law. Heb. torah, meaning basically “instruction,” or “precept”; then “command,” or “law,” in the usual sense of the word. In general, torah signifies the written revelation of God’s will.

Meditate. Heb. hagah, literally, “to mutter,” from which have sprung the ideas “to read in an undertone,” “to soliloquize,” “to meditate.” The psalmist’s personal experience in meditation is expressed in Ps. 119:15, 148, though here a synonym of hagah is employed (see also MH 503, 504; 4T 539). Compare Moses’ advice to Israel in the second of his farewell addresses (Deut. 6:6–9), and God’s counsel to Joshua at the beginning of his career (Joshua 1:8). With such preoccupation of mind it is no wonder that the godly man experiences the results depicted in Ps. 1:3. There is no better way to fill the hours of a sleepless night than by meditating on God’s Word (see Ps. 17:3; Ps. 42:8; 119:55; etc.).

3. Like a tree. In the figure of a fruit-bearing tree (not merely an ornamental tree) the psalmist shows the results of the godly life. Similar imagery is found in Jer. 17:8.

Planted. The figure suggests purposefulness. The tree is set in a favorable place and carefully cultivated.

Rivers. Heb. pelagim, indicating irrigation ditches, artificial watercourses, further suggesting the care bestowed on the tree (see Eze. 31:3, 4).

Bringeth forth. The imperfect tense of the Hebrew verb implies repeated action.

Shall not wither. There are three blessings vouchsafed the godly man as a result of his devotion to God’s Word: (1) he lives a useful life, producing the fruits of the Spirit (see Gal. 5:22, 23; Heb. 12:11); (2) he is perennially fresh and vigorous (Ps. 92:12, 13); (3) he ultimately succeeds in his endeavors. As the tree is rooted in the solid earth and draws its moisture from the ever-flowing stream, so the godly man sends his roots and derives sustenance from the water springs of salvation. He is steadfast, fixed, anchored. Thus, though he may be assailed by trouble and temptation, he stands firm; and the greater the trial, the deeper the root, and the stronger his hold on God.

Whatsoever he doeth shall prosper. Or, “In all that he doeth he shall prosper.” In whatever enterprise the good man engages, he prospers. Regardless of the success or failure of the undertaking, his trust in God empowers him to draw life from the eternal Source and ultimately to reach his goal.

4. Not so. In the LXX the idea is emphasized by a double negative. This version reads, “Not so the ungodly, not so.”

Like the chaff. In the figure of the chaff, the psalmist shows the result of a life of wickedness. Similar imagery is found in Job 21:18 and Isa. 17:13. In contrast to a tree, the chaff has no root, no fixed place. Dead, dry, helpless, it is at the mercy of the elements. The ungodly are attached to nothing; they lack stability and cannot endure. In Palestine grain was threshed on a flat, exposed piece of ground, often on a wind-swept hill. The precious kernel remained while the chaff was carried away. Had the psalmist lived in certain other parts of the world, he might have employed the figure of the tumbleweed.

Driveth away. There is a paradox in the use of the two figures of speech. Outwardly, the tree appears to be held prisoner; in reality, it is free, grows, and bears fruit. Outwardly, the chaff appears to be free; in reality, it is a slave to environment. The Christian, attached to God, his source of life and strength, grows and produces fruit; the chaff, unattached, cut off from its source of strength, produces nothing. It has a freedom not worth possessing. Compare Jesus’ figure of the two houses (Matt. 7:24–27).

5. Shall not stand. This will be especially true in the last judgment when the wicked are separated from the righteous at the end of their respective ways (see Matt. 25:31–46).

6. The Lord knoweth. God concerns Himself with the righteous. Therefore, they prosper. The last verse of the psalm gives the final reason for the different endings of the two ways. Since God knows, He discriminates, and He approves or condemns according to the eternal standards.

“One lesson and only one history may be said to repeat with distinctness: that the world is built somehow on moral foundations; that in the long run it is well with the good: in the long run it is ill with the wicked” (Froude quoted in Soncino, on the Psalms).

Ellen G. White comments

1 TM 90; 2T 711; 3T 58; 4T 587

1–3GC 478; 8T 328

2 CSW 44; ML 50; 4T 526; 5T 220

3 CH 368; GW 115; ML 50; 4T 539; 5T 423

4 5T 81