Psalm 1
Introduction
The Book of Psalms has one hundred fifty masterful compositions, separated into five divisions. Unlike many of its counterparts in Scripture, the Psalms were written by many different authors over several hundred years. Psalms were intended to be sung or spoken by the people of God in various worshipful settings. As a result, psalms are categorized under headings such as “praise, thanksgiving, petition, and lament.”[1] These selections served as Israel’s book of worship and were meant to guide God’s people throughout their generations.[2]
The first of these compositions in the Protestant Bible is a psalm that teaches its readers to meditate on the Word of God, specifically the Torah. According to The Cornerstone Bible Commentary, Psalm 1 was written for the post-exilic people of God, and these individuals would have turned to the Torah to meditate upon during this time.[3] This psalm also relays several benefits of the Torah implanted in one’s heart and mind through biblical meditation. Not only does this composition teach the advantages that the righteous receive from making God’s Word a priority, but the author of this passage also takes time to reflect upon the disadvantages of the wicked. A careful reading of this text will prove there is a stark contrast between the lives of the righteous and the wicked.
Historical Context
As mentioned previously, the Psalms were written over several hundred years. Most psalms were penned during the kingdoms of David and Solomon. However, some were attributed to Moses (such as Psalm 90), and others were written during the Babylonian exile (see Psalm 137).[4] As a result of this extended period, Psalm 90 and Psalm 137 are separated by one thousand years![5] Psalm 1 is part of the first division (Psalms 1-41), and the author and date of this Psalm are unknown.[6] Author Craig C. Broyles notes, “Virtually all of the psalms in Book I of the Psalter have superscriptions, except the first two. Thus, it appears likely that Psalms 3-41 had earlier formed a Davidic collection.” Broyles deduces Psalm 1-2 were added to introduce the collection after it was compiled.[7]
Literary Context
Without a doubt, Psalms is considered ancient poetry. The Book of Psalms is one of, if not the most extensive grouping of ancient lyrical poetry in existence today! Lyrical poetry is different from other types of poetry in that it is specifically used to express the personal emotions of the poet. What sets this lyrical poetry apart even more, is that it is considered religious. These emotions and feelings were directed toward God and expressed because of being stirred by Him.[8]
Not only is this ancient, religious poetry, but it is also Hebrew poetry. Hebrew poetry lacks regular meter and rhyme but often employs parallelism.[9] Tucked within this ancient Hebrew poetry are prayers, hymns, teachings, and other compositions for various occasions.[10] Psalm 1, however, is a teaching psalm, specifically wisdom poetry. Willem Prinsloo comments, “One of the features of wisdom literature is that it makes use of contrasts. This is precisely what is done in Psalm 1, where the righteous are contrasted with the wicked.”[11]
Cultural Context
It is vitally important to understand the cultural context behind not only Psalm 1 but also the whole collection. Fifty-five psalms were dedicated to the Director of Music, and twenty-four were associated with the temple musicians.[12] The Psalms were widely used in temple worship to magnify Israel’s true King. As Allen P. Ross said in the Bible Knowledge Commentary, “The Psalms are the inspired responses of human hearts to God’s revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations.”[13]
Derek Kidner concurs with the possibility that Psalm 1 was composed to introduce this worshipful collection. Concerning Psalm 1, he notes, “The tone and themes of the psalm bring to mind the Wisdom writings, especially the Proverbs, with their interest in the company a man keeps...But the wisdom it commends is rooted in the law...”[14] Tremper Longman suggests that Psalm 1 serves as a “Levitical gatekeeper” of sorts, warning the wicked to stop before entering what he calls the “literary sanctuary of the Psalms.” Longman agrees with Kidner that Psalm 1 is akin to Proverbs and should be considered wisdom poetry.[15]
Exegesis of Psalm 1
Exegesis of Psalm 1:1
Psalm 1 is divided into six verses and begins with information related to the blessed person. The New King James translates verse 1 as follows:
Blessed is the man
Who walks not in the counsel of the ungodly,
Nor stands in the path of sinners,
Nor sits in the seat of the scornful;
To fully comprehend this passage, it is vital to recognize the meaning of the term “blessed.” The Lexham Analytical Lexicon of the Hebrew Bible reveals that the word blessed is an adjective and refers to someone that is “characterized by happiness and being highly favored (as by divine grace).”[16] As mentioned earlier, Psalm 1 presents a clear distinction between the righteous and the wicked. The righteous person enjoys God’s favor because they are not captivated by sinful philosophies. Instead, as the Psalm illustrates, they are firmly anchored in God’s Word.[17]
The beginning of Psalm 1 focuses upon what the godly person does not practice. First, they avoid seeking counsel from the wicked. The Hebrew word translated “walks” in the New King James Version references an individual’s way of life and behavior.[18] Steven Lawson reveals that the blessed man “…refuses the secular philosophy and humanistic values of the godless.”[19] In other words, the person who is highly favored by God does not live by the humanistic philosophy of the world.
Furthermore, the righteous person refrains from standing in the path of sinners. Lawson’s insight on this phrase is as follows, “This infers that his personal behavior resists the lure of the crowd to participate in their carnal activities and sensual living.”[20] The blessed man lives a life that is distinct from the passing fancies of normal humanity.
Lastly, the righteous person avoids associating with the scornful. A scornful person is one that mocks or jeers at God. The righteous person consciously avoids close companionships with those who blaspheme God’s holy name. They understand the principle that states, “bad company corrupts good character” (see 1 Corinthians 15:33).[21] The Psalmist reveals the sinful progression that must be avoided by the one who is blessed by God. The godly person is wary of colluding with those scornful of the righteous, but they also guard against the casual influence of the ungodly.[22]
Exegesis of Psalm 1:2
The contrast between the righteous and the ungodly is clearly seen in the second verse of this psalm. The Psalmist begins this verse with a Hebrew word (translated “but” in the NKJV) that is “an elliptical expression implying a strong contrast.”[23] Rather than walking in the counsel of the ungodly, and standing in the path of sinners, and sitting in the seat of the scornful, the blessed man takes delight and pleasure[24] in the Lord’s law and chooses to make it his meditation throughout the night and day. The blessed person not only separates themselves from ungodly influences, but also is drawn to God’s Word to fill the void caused by this separation.
The Old and New Testaments make very clear, the Word of God is a necessary element in the believer’s sanctification. As the Apostle Paul would imply hundreds of years after this psalm was penned in his letter to the Philippians it is important to meditate upon things that are true, honest, just, pure, lovely, virtuous, and praiseworthy (see Philippians 4:8). Dr. Leroy Forlines expands upon the concept of meditation in his book, Biblical Systematics, when he says,
In meditation, ideas take on depth and become richer, but the main purpose of meditation is for ideas to take on proper attitudes in the heart. In meditation our subconscious mind becomes programmed with ideas and attitudes. This programming of the sub-conscious mind changes our basic inner nature. The actions that arise out of this programming are expressions of the real self. Our sub-conscious mind needs to be programmed with the Word of God. It is then that it will become a sanctifying influence in our life to transform our personality into the likeness of Christ.[25]
Exegesis of Psalm 1:3
In the third verse of this Psalm, the writer uses the imagery of a healthy tree to describe the blessed man. The tree described in this analogy is one that has stability, is well nourished, prosperous, and fruitful.[26] This isn’t the only time the Scriptures use this analogy. It can be found in Jeremiah 17:7-8 as well as Psalm 92. In Psalm 92 for instance, we see these words:
The righteous shall flourish like a palm tree,
He shall grow like a cedar in Lebanon.
Those who are planted in the house of the LORD
Shall flourish in the courts of our God.
They shall still bear fruit in old age;
They shall be fresh and flourishing,
(Psalm 92:12-14, NKJV)
One should keep in mind the climate in which these words were written. The Middle East is an area of arid desert. The beautiful scene painted by the author of this Psalm would be quite a contrast from the familiar landscapes of the original readers.[27] This vibrant depiction serves as a poignant reminder that the benefits of the righteous life stand in stark opposition to the arid desert and barren outcomes that result from sin and rebellion against the Almighty.
Just as this tree is well-irrigated by multiple streams, the righteous person, whose roots find nourishment in the strength and grace of the Word of God, will also find spiritual vitality to be an ongoing part of their life.[28] The natural result of this vitality is fruitfulness and ongoing spiritual health.
Exegesis of Psalm 1:4-5
In verse 4 of this psalm a stark contrast is made between the blessed, righteous person and the one who is considered ungodly. The ungodly are wicked people who live according to their passions.[29] As a result, they are not a stable, fruitful, healthy tree like the righteous. Instead, they are compared to chaff, which lacks stability and root. Lawson describes the chaff this way: “…the wicked are empty, void, futile, unsubstantial, shallow, worthless, and, in the end, to be burned in the fire.[30] The chaff refers to the “husks and stalks of wheat blown away by the wind as the grain is winnowed.”[31]
Because the wicked have no stability or root, verse 5 reveals they cannot stand. They will not be able to endure when faced with God’s judgment, nor will they be able to stand among the righteous. Smith and Akin note in their work, “No place is saved for them among God’s people. When they came to the ultimate fork in the road, they decided to avoid God’s path, not realizing that on that day they were sealing their eternal destinies.”[32] Ultimately, they will face their Creator in judgment and because they rejected Him and His way, they will face the consequences of their sin.
Exegesis 1:6
The concluding verse of this psalm demonstrates one more contrast. The righteous are watched over by the Lord, demonstrating an intimate care for His people.[33] Conversely, those who have rejected the Lord and His way will only find ruin. They will face the words that Jesus warned of in Matthew 7:23b which says, “‘I never knew you; depart from Me, you who practice lawlessness’” (NKJV)! As a matter of fact, Jesus spoke of these contrasts on more than one occasion in Matthew 7. Jesus spoke of two gates, two roads, two types of fruit, and two houses built on two different foundations (see Matthew 7:13-29). Just as Psalm 1:6 contrast these two “ways” so does Jesus in Matthew 7. One way brought life and blessing, while the other brought death and destruction.[34]
Significance and Application
Even though this psalm was written centuries ago, it holds significant benefit for present-day believers. It is crucial for Christians must be on guard against the evil influences prevalent in society. In the great resurrection chapter, the Apostle Paul cautioned the Corinthians about the detrimental effects of of wicked associations when he said, “Evil company corrupts good habits” (1 Corinthians 15:33b, NKJV). Similar to the blessed man described in Psalm 1, who refrains from the counsel of the ungodly, the path of sinners, and the seat of the scornful, contemporary believers must be careful not to be persuaded by evil company and immoral people.
In addition to being cautious about what they should avoid, Christians have a desperate need to embrace the Word. Today’s believers have the benefit of not only having the “law of the Lord” (see Psalm 1:2), but the completed Word of God! The Word provides doctrine, warning, correction, and instruction to equip God’s children with everything they need (see 2 Timothy 3:16-17). As a result of avoiding the ungodly and feasting on the Word of God believers today can also enjoy the spiritual steadfastness that is promised in the psalm under consideration.
The Psalmist paints a portrait of a spiritual ecology when he reveals the metaphor of a tree in Psalm 1:3. Just as a tree requires nourishment from the soil and water from streams, believers also need to be nourished through God’s Word. The Word of God provides spiritual stability and strength as Christians navigate their journey through life. Not only does the household of faith have the completed Scriptures today, but they also have access to a wealth of options to read and even hear those Scriptures in a multitude of languages and translations. God’s Word can be accessed through a variety of formats, and the preaching and teaching of His Word can be heard via podcasts and Christian radio. Twenty-first century believers have the potential to be the healthiest Christians ever known, based upon the vast number of opportunities to meditate on the law of the Lord.
Psalm 1 reveals that spiritual health manifests itself through fruit. Among other things, fruit serves to bless and benefit others. Mankind not only enjoys eating fruit off the vine, but he has also found a way to use these abundant natural resources to feed multiplied billions of people. Not only is fruitfulness a reality in the physical realm, but it is also true in the spiritual realm. God’s children have been the beneficiaries of a variety of Christians who have spent time alone with God and His Word and who use their knowledge to bless and spiritually feed others. As a result, Bible studies, commentaries, Sunday School quarterlies, devotional magazines, and various other periodicals have been written through the years to nourish those who read them.
In contrast, unbelievers who neglect the Word of God and choose to be influenced by the world, the flesh, and the devil cannot anticipate producing fruit that benefits anyone. Instead, their life is characterized by useless chaff that has no stability or root. As mentioned earlier, they will ultimately face God in judgment, condemned in their sins and without hope of eternal or abundant life.
[1] John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016).
[2] Ibid.
[3] Mark D. Futato, “The Book of Psalms,” in Cornerstone Biblical Commentary, Vol 7: The Book of Psalms, The Book of Proverbs (Carol Stream, IL: Tyndale House Publishers, 2009), 17.
[4] Barry.
[5] Futato, 6.
[6] Geoffrey Grogan. Psalms. (Grand Rapids, Mich: William B. Eerdmans Pub Co., 2008).
[7] Craig C. Broyles, Psalms. (Grand Rapids, Mich: Baker Books, 2012).
[8] Allen P. Ross, “Psalms,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, Vol. 1 (Wheaton, IL: Victor Books, 1985), 778-779.
[9] Charles H. Spurgeon, The Spurgeon Study Bible: Notes, (Nashville, TN: Holman Bible Pulishers, 2017), 689.
[10] Barry.
[11] Willem S. Prinsloo (Willem Sterrenberg). Psalms. (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2019).
[12] James A. Johnston, The Psalms: Rejoice, the Lord is King. Volume 1, Psalms 1 to 41. (Wheaton, Illinois: Crossway, 2015), 12.
[13] Ross, 778-779.
[14] Derek Kidner, Psalm 1-72: An Introduction and Commentary, (Nottingham, England: Downers Grove, Illinois: Inter-Varsity Press, 2014) 63.
[15] Tremper Longman, Psalms: An Introduction and Commentary, (Downers Grove, Illinois: InterVarsity Press, 2014), 55-56.
[16] Isaiah Hoogendyk, The Lexham Analytical Lexicon of the Hebrew Bible (Bellingham, WA: Lexham Press, 2017).
[17] Steven Lawson, Psalms 1–75, ed. Max Anders, vol. 11, Holman Old Testament Commentary (Nashville, TN: Holman Reference, 2004), 14.
[18] Hoogendyk.
[19] Ibid.
[20] Lawson, 15.
[21] Ibid.
[22] Ross, 790.
[23] Charles John Ellicott, ed., A Bible Commentary for English Readers, vol. 4 (London; Paris; New York; Melbourne: Cassell and Company, Limited, n.d.), 85.
[24] Barry.
[25] F. Leroy Forlines, Biblical Systematics: A Study of the Christian System of Life and Thought (Nashville, TN: Randall House Publications, 1975), 192–193.
[26] Barry.
[27] J. Josh Smith and Daniel L. Akin, Christ-Centered Exposition: Exalting Jesus in Psalms 1-50, ed. David Platt, Daniel L. Akin, and Tony Merida (Nashville, TN: Holman Reference, 2022), 7.
[28] Lawson, 15.
[29] Ross, 791.
[30] Lawson, 15–16.
[31] Barry.
[32] Smith and Akin, 9.
[33]Futato, 32.
[34] Smith and Akin, 9.
