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."
