PSALMIST WISDOM FOR BLESSED LIVING

 Reflective In-Depth Analysis of Psalm 1:1-2

Bertrand Russell (1872-1970), "a British philosopher, logician, essayist and social critic best known for his work in mathematical logic and analytic philosophy, ... was famous as much for his evangelical atheism as for his contributions to technical philosophy" [The Stanford Encyclopedia of Philosophy].

Nevertheless, this man sometimes endorsed some connection of the human experience with the divine in one's quest for purpose in life. In his work titled "Principles of Social Reconstruction," he wrote, "If life is to be fully human, it must serve some end which seems, in some sense, outside human life, some end which is impersonal and above mankind, such as God or truth or beauty. Those who best promote life do not have life for their purpose. They aim rather at what seems like a gradual incarnation, a bringing into our human existence of something eternal, something that appears to imagination to live in a heaven remote from strife and failure and the devouring jaws of Time."

The American naturalist and philosopher Henry David Thoreau (1817-1862), a leader in the Transcendentalism movement, and perhaps best known for his book "Walden," stated Russell's perspective on life far more simply: "Pursue some path, however narrow and crooked, in which you can walk with love and reverence" [an entry in his Journal dated October 18, 1855]. Our journey through life, even if that pathway be narrow rather than broad/popular, should be governed by higher principles and purposes than those that typically govern the lives of those around us. Walking in the way of reverence for God and love for others is truly to incorporate the divine purpose into our lives!

We know from the Scriptures that our Creator has "set a sense of the eternal within our hearts" (Ecclesiastes 3:11), an inherent awareness that there is something beyond ourselves into which we are to immerse ourselves if we would have a greater purpose to our existence. The Amplified Bible rendered that text this way: "He has planted eternity in men’s/women’s hearts and minds [a divinely implanted sense of a purpose working through the ages which nothing under the sun, but God alone can satisfy]."

The New International Reader's Version states, "He has given people a sense of who He is." The apostle Paul wrote to the Romans, declaring, "That which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made" (Romans 1:19-20).

With this basic awareness planted within us, and evident all around us, should come a longing to seek out this Great Light and Purpose, and to know more fully and intimately this Supreme Being - Yehovah who has made it available to us. Paul informed the Athenians on Mars Hill, "God has done all this so that we will look for Him and reach out and find Him. He isn't far from any of us, and He gives us the power to live, to move, and to be who we are" (Acts 17:27-28, Contemporary English Version).

Aldous Huxley (1894-1963) declared, "God is. That is the primordial fact. It is so that we may discover this fact for ourselves, by direct experience, that we exist. The final end and purpose of every human being is the unitive knowledge of God's Being."

One of the many things I love about the OT book of Psalms is that it is a collection of poetic expressions from the hearts of common people of their seeking after, reliance upon, and devotion to God, and of His love for them. In graduate school, I took a course on Hebrew Poetry, and one of the primary texts we used (apart from the OT writings) was the book "Poetry of the Old Testament" by Dr. Sanford Yoder. In it he wrote, "The Psalms are songs that come from the soul of worshipers. They are not the work of schoolmen or theologians. They contain hardly a trace of formal theology. Many of them come from the heart of the common people. Some of them are folk songs, in which the feelings and experiences of the peasantry of Israel are set to music and song. The Psalms are deeply devotional; they are God – Yehovah centered" [p. 157]. Little wonder, then, that this collection of such devotional writings would begin with a call to God – Yehovah-centeredness in one's life (Psalm 1), followed by a psalm in which a similar plea is urged upon nations (Psalm 2).

The English evangelist Dr. Frederick B. Meyer (1847-1929) stated that these two psalms, "like signposts," point life's travelers toward "the road to blessedness" [Through the Bible Day-by-Day, e-Sword]. I want to focus on Psalm 1, especially on the first two verses.

Psalm 1 is one of several psalms that are anonymous. We are not informed as to who wrote it, although "it is supposed by some to have been written by Ezra, but upon what authority is not said" [Robert Hawker, Poor Man's Commentary, e-Sword]. It is one of nine psalms in the category of "Wisdom Psalms," which are "the clear contribution of the wise men of the Temple academy, the sages of Israel who nurtured and propagated the traditional theology of Israel to discover the right way of life. These poets were a part of the circle from which the book of Proverbs came, and their work is characterized by a didactic style and a concentration on the good way in contrast to the ungodly or wicked way" [The Broadman Bible Commentary, vol. 4, p. 167]. "Psalm 1 has long been considered a practical prologue to the Psalter, summarizing as it does the way of the righteous, with its rewards, and depicting in contrast the way of the wicked. Both are themes, after all, to which the book of Psalms devotes no little space" [ibid, p. 171]. Some of the early church Fathers did not even regard it as the first "psalm," but merely as the preface to the collection of psalms (Jerome said that some referred to it as "the Preface of the Holy Spirit"); a few manuscripts don't even number it, but regard Psalm 2 as the true beginning of this collection. This is interesting because in some Greek texts of Acts 13:33, the quote of Psalm 2 given there is said to come from "the first psalm" (thus suggesting Psalm 2 is the actual first psalm of the Psalter). Ultimately, these are matters of little theological consequence. "As this is a summary of the teachings of the whole book, this psalm, whether designedly so placed or not, forms a suitable preface" [Drs. Jamieson, Fausset, and Brown, Commentary Practical and Explanatory on the Whole Bible, p. 407].

Psalm 1, begins with "Blessed is ...," a phrase which reminds us of the early part of the Sermon on the Mount in the section known as the Beatitudes. "As the NT Sermon on the Mount - a sermon on the spiritualized Law - begins with 'blessed,' so the OT Psalter - directed entirely to the application of the Law to the inner life - begins with 'blessed'" [Drs. Keil & Delitzsch, Commentary on the Old Testament, vol. 5, p. 82-83]. "The first psalm begins thus ('blessed is...') and the second psalm ends thus ('blessed are...')" [E.W. Bullinger, The Companion Bible, e-Sword]. The Hebrew words used in this first phrase are very emphatic. "The opening words of this psalm furnish its title: Ashrey haish - 'O the happiness of that man!'" [The Biblical Illustrator, e-Sword]. "The word 'ashrey,' which we translate 'blessed,' is properly in the plural form: blessednesses, and may be considered as an exclamation produced by contemplating the state of the man who has taken God - Yehovah for his portion - O the blessedness of the man! And the word 'haish' is emphatic: that man - that one among thousands who lives for the accomplishment of the end for which God created him" [Dr. Adam Clarke, Commentary on the Whole Bible, vol. 3, p. 219]. "The word used here is found only in the plural form and in the construct state, and it takes the nature and force of an interjection - 'O the happiness of the man!' or 'O happy man!' The word is of the most general character, and, in itself, would embrace all that is supposed to constitute real happiness" [Dr. Albert Barnes, Barnes' Notes on the Bible, e-Sword]. "'Blessed' translates the Hebrew word 'ashrey,' which has the idea of happiness or contentment. This comes from the word 'ashar,' which in its root means 'to be straight' or 'to be right.' This speaks of the happiness, the blessedness, the contentment in the life of the man or woman who is right or 'straight' with God. The righteous man will be blessed; a happy man!" [David Guzik, Enduring Word Commentary, e-Sword].

In the first two verses of this first psalm, we portrayed the general character of the godly individual, and also the benefits of such "under the judicial government of God - Yehovah," to use the wording of John Darby (1800-1882), the English/Irish Bible translator/teacher who was one of the leading figures of the Plymouth Brethren. This portrayal is done negatively in verse one (under three headings), and then positively in verse two (under two headings). This information is important, for "the understanding of it is the key to the entire law of Old Testament morality" [Dr. James Hastings, editor, The Great Texts of the Bible, e-Sword]. In contrast to the way (lives, behavior) of the wicked, whose fate is described in verses 4-6 of Psalm 1, the way (lives, behavior) of the righteous man "is like a tree 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" (verse 3). In the remainder of this study, let's examine in some depth each of the five items (3 negative, 2 positive) found in verses 1-2. Herein we truly find psalmist wisdom for blessed living!

The Triads of Transgression

"Blessed is the man that walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers" (Psalm 1:1). In this verse we find a positive depiction of the righteous man stated negatively, and the construction is a triple/triple: three degrees of transgression (walk, stand, sit) - three inducements to transgress (counsel, way, seat) - three classes of transgressors (wicked, sinners, scoffers). We should further note that "the great lesson to be learned from the whole is: sin is progressive - one evil propensity or act leads to another" [Dr. Adam Clarke, Commentary on the Whole Bible, vol. 3, p. 220]. Here we witness the progression of a life given over to godlessness from its inception to its development to its ultimate consummation.

"That walks not in the counsel of the wicked" (vs. 1a)

One's "walk" is, in biblical literature, one's way of life. It is how one chooses to live one's life: attitudes and actions in all of life's many interactions with others. It is how we behave in both good times and bad times. It has to do with character. "Walk in a manner worthy of the calling with which you have been called" (Ephesians 4:1).

"Walk no longer as the Gentiles walk, in the futility of their mind, being darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart; and they, having become callous, have given themselves over to sensuality for the practice of every kind of impurity with greediness" (Ephesians 4:17-19). "Do not enter the path of the wicked, and do not walk in the way of evil men" (Proverbs 4:14). "And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, ... indulging the desires of the flesh and of the mind" (Ephesians 2:1-3).

The godly choose to walk differently; they choose the pathway that leads to life, rather than the broad way that leads only to death and destruction.

Even more specifically, as seen in this first statement of verse 1, the godly reject the counsel of the wicked.

When it comes to his or her life choices, the wise do not take the advice of those who are steeped in the wisdom of this world, rather than in the wisdom that is from above! "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 guidance" [Dr. Albert Barnes, Barnes' Notes on the Bible, e-Sword].

To whom or what do we look for guidance (advice, counsel) in our lives? Do we seek out the "wisdom" of the wicked or the guidance of the godly? "What we take at our setting out, and at every turn, for the guide of our conversation (i.e., manner of living), whether the course of this world or the word of God, is of material consequence. An error in the choice of our standard and leader is original and fatal; but, if we are right here, we are in a fair way to do well" [Dr. Matthew Henry, Commentary on the Whole Bible, e-Sword].

"Blessed is the man, says the poet, who does not conduct his life by the advice of the wicked ones. He follows neither their advice nor the example of those who are indifferent to God" [The Broadman Bible Commentary, vol. 4, p. 171].

The class of person to be avoided here is "the wicked" (several translations have "the ungodly"). "The word used here is general and would embrace all kinds and degrees of the unrighteous. It is not so specific, and would, in itself, not indicate as definite, or as aggravated depravity, as the terms which follow" [Barnes' Notes on the Bible, e-Sword].

The godly man does his best to avoid the company of, and most assuredly the counsel, advice, and guidance of, those who are ungodly in their life choices and behaviors. The "wicked" here mentioned are those who have no reverence for God. They take their guidance in life from the world, rather than from the Word. Those who are godly choose a much different source of counsel.

"Nor stands in the way of sinners" (vs. 1b)

Instead of "standing with" such people, some translations read: "doesn't join with" ... "doesn't live like" ... "don't hang around with."

Albert Barnes observes that "this word indicates more deliberation; a character more fixed and decided" [Barnes' Notes on the Bible, e-Sword]. It is one thing to listen to, and perhaps at times give heed to, the advice and counsel of the ungodly; it is another thing to take a stand with them on the pathway through life that they have chosen.

The righteous should never deliberately choose to join with, live like, and take a stand with those who have chosen to embrace a lifestyle of unrighteousness. This is a step beyond merely listening to their advice; this is embracing their lifestyle, and even taking a stand for what they advocate. The godly person has no desire to become a member of their community of disbelief and disobedience, nor to stand in close fellowship with them.

Dr. Paul Kretzmann indicates this phrase means the godly man does not "make it a point to linger in the company of those whom he should shun, ... or the seeking of the society of the godless and standing within their circle" [Popular Commentary of the Bible - The OT, vol. 2, p. 60]. If one's motivation is to follow the guidance of the wicked, one will soon seek out the companionship of such persons, and at some point, take a stand with them on the pathway they have chosen.

The first group of transgressors was classed as "the wicked" (vs. 1a). This second group is classed as "sinners" (vs. 1b). The Message characterizes both these classes this way: "You don’t walk in the ruts of those blind-as-bats, and you don’t stand with the good-for-nothings." This second classification ("sinners") "is more specific than the former word rendered 'ungodly,' as it denotes those who depart from the path of duty; who fail regarding the great end of life; who violate positive and known obligations" [Barnes' Notes on the Bible, e-Sword]. These are those who have gone further than just having no use for God in their lives; these are those who are openly rebellious against God and His will for their lives. They willfully and joyfully stand against Him as they journey through life, and they invite others to turn away from Him as well. The godly will not take a stand with such sinners!

"Nor sits in the seat of scoffers" (vs. 1c)

In this third triplet, we have progressed negatively from walking to standing to sitting. Joseph Benson (1749-1821), an English minister and one of the early leaders of Methodism, wrote about this progression: "Observe, reader, by what steps men arrive at the height of impiety" [Commentary on the Old & New Testaments, e-Sword]. When one flirts with Darkness, one should not be surprised when that Darkness ends up devouring them!

We exist in this world, but we must do so as sojourners. Our calling is to be a light in the darkness, not to become part of the darkness! "The secret of trueness is moral nonconformity. Being in the world, we should not be of it.

While our associations must need to be in some measure with the ungodly, their counsels, their ways, their seats are not for us" [The Biblical Illustrator Commentary, e-Sword]. Sitting in the seats of those who oppose God - "This implies still greater deliberation and determination of character than either of the other words employed. The man referred to here does not casually and accidentally walk along with them nor put himself in their way by standing where they are ordinarily to be found; rather, he has become one of them by occupying a seat with them; thus, deliberately associating with them. He has an established residence among the wicked; he is permanently one of their numbers" [Barnes' Notes on the Bible, e-Sword]. He has gone from walking along with them to taking a stand with them, to finally moving in with them as one of them!

Who are these people with whom the deluded cast their lot? They are "scoffers." Other translations read the scornful ... mockers ... ridiculers ... the sneering ... those who make fun of God ... the know-it-alls ... those who laugh at the truth. Certainly, not a group of people with whom godly men and women should ever take up residence. "This 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. ... such a one has reached the point in his own character in which virtue and piety are regarded only as fit subjects for ridicule and scorn" [Barnes' Notes on the Bible, e-Sword]. "The word used for 'scornful' is Solomonian (Proverbs 1:22; 3:34; 13:1), but this word occurs only here in the Psalter" [The Pulpit Commentary, vol. 8, p. 1]. The Septuagint and the Latin Vulgate characterize these persons as "pests." It is a word often found in ancient proverbs, and it is defined for us in Proverbs 21:24 - "Proud and haughty scorner is his name, who deals in proud wrath" (King James Version). The American Standard Version reads: "The proud and haughty man, scoffer is his name; he works in the arrogance of pride." May God help us never to walk, stand, or sit in the counsel, way, or seat of such godless individuals and groups! Blessed is the one who does not.

The Doublets of Devotion

"But his delight is in the law of Yehovah; and on His law does he meditate day and night" (Psalm 1:2, American Standard Version).

This verse begins with a powerful transition term. "The Hebrew is an elliptical expression implying a strong contrast: 'nay but' or 'on the contrary.' The positive side of a good man's character is now described as" [Dr. Charles Ellicott, Commentary on the Whole Bible, vol. 4, p. 85]. "The righteous man is now described positively under two heads" [The Pulpit Commentary, vol. 8, p. 1], both of which deal with the godly person's approach to and appreciation of God's "law." Before we look at each of those headings, we need to identify what is meant by "law" in this passage.

"The righteous man is positively identified by his association with 'the law of Yehovah.' The 'law' is not to be limited to the Five Books of Moses or even to the OT as a whole. The Hebrew word 'Torah' signifies primarily instruction that comes from God. This is the distinctive difference between revelation and religion.

Revelation comes from God to help man to live in harmony with God's will, whereas religion is man's attempt to order his path and to explain the world around him. The godly in every age live by revelation. The contents of the revelation may vary, and Christians may dispute how the OT laws relate to the church today, but there should be an earnest search for and delight in doing the will of God as outlined in Jesus' teaching" [The Expositor's Bible Commentary, vol. 5, pp. 54-55]. "Law is used here not in the restricted, legalistic sense which it sometimes has in the later books of the OT. It here means, as it most frequently does in the Bible, the instruction, teaching, guidance, even revelation of Yehovah" [The Broadman Bible Commentary, vol. 4, p. 172]. "The 'law' intended here is probably not the mere Law of Moses, but God's 'law' as made known to man in any way" [The Pulpit Commentary, vol. 8, p. 1]. "In the wisdom literature, the way of Torah signifies the adherence to, as well as the enjoyment and application of, God's will to everyday life" [The Expositor's Bible Commentary, vol. 5, p. 55].

Those under the bondage of legalistic, paternalistic thinking tend to view God's "law" as the sum total of the rules and regulations they believe to be contained in the Scriptures (whether NT or OT, or both). Doing God's will, then, is viewed as obeying the written "laws." Salvation, therefore, according to them, is tied to how well we know and follow these rules. The Scriptures, however, are NOT a book of rigid regulations that must be followed "to the letter of the law." These writings are just one form of God's revelation to mankind, and they constitute a guide to the true source of our salvation: which is a Person, not a pattern! This is hard for legalists to grasp! "You search the Scriptures because you think that in them you have eternal life, but it is these that testify about ME, and you are unwilling to come to ME so that you may have life" (John 5:39-40). Life is not in religion; it is in a relationship! It is in the SON. "The testimony that God has given us concerning the Son is this: that God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life. These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life" (1 John 5:10-13). Paul told Timothy: “From childhood, you have known the sacred writings which can give you the wisdom that leads to salvation through faith which is in the Messiah Jesus" (2 Timothy 3:15). These writings are not the source of one's salvation, but instead point to that Source! "God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son" (Hebrews 1:1-2). Thus, hear ye HIM.

"His delight is in the law of Yehovah" (vs. 2a)

The godly individual "delights" in this divine revelation. "The Hebrew word means primarily 'to bend.' Thus, 'to the law of Yehovah is his inclination'" [Dr. Charles Ellicott, Commentary on the Whole Bible, vol. 4, p. 85]. The righteous are drawn to, they bend toward, His will for their lives, rather than bending toward the ways and will of the world. "The delight of the godly in doing God's will on earth (Matthew 6:10) is the result of a special relationship with the Lord" [The Expositor's Bible Commentary, vol. 5, p. 55]. "The declaration made here would apply to any part of a divine revelation; and hence, the sentiment is, that a truly pious man finds his highest delight in the revealed truths of God" [Barnes' Notes on the Bible, e-Sword].

"On His law does he meditate day and night" (vs. 2b)

Meditation is somewhat of a dialogue with us as we consider and even wrestle with God's will for our lives. Submitting our will to His ("Not My will, but Thine, be done!") is a challenge for us; in a way, it is a contest of wills, and true submission does not come without great reflection and meditation. The Hebrew word here is "hagah," which basically means "to mutter" or "to murmur." Meditation, therefore, is more than just reflecting on His revealed will for our lives, it also involves reacting to it, and this may involve personal struggle (consider Paul's inner struggle as reflected in the latter verses of Romans 7). "The one who meditates continually reflects (manifests) God's word (will) in life - study and practice blend into one!" [The Expositor's Bible Commentary, vol. 5, p. 55]. " avoids the guidance of the godless, but inclines himself toward and Meditation is not the setting apart of a special time for personal devotions, whether morning or evening, but it is the reflection on the Word of God in the course of daily activities. Regardless of the time of day or the context, the godly respond to life following" God's revealed will [ibid]. "According to Proverbs 3:1-6, the wise man receives instruction (Torah), writes it on his heart, and wholeheartedly trusts in the Lord with all his heart in all his daily activities" [ibid]. Thus, the godly man not only reflects upon the guidance of his Lord. We walk in His ways, not in the paths of the wicked; we dwell with Him, not with them. In this way, we are truly "blessed."