Verse 1

Blessed is the man,.... This psalm begins in like manner as Christ's sermon on the mount, Mat 5:3; setting forth the praises and expressing the happiness of the man who is described in this verse and Psa 1:2. The words may be rendered, "O, the blessednesses of the man", or "of this man" (l); he is doubly blessed, a thrice happy and blessed man; blessed in things temporal and spiritual; happy in this world, and in that to come. He is to be praised and commended as a good man, so the Targum: "the goodness, or, Oh, the goodness of the man;'' or as others, "Oh, the right goings or happy progress, or prosperous success of the man (m),'' who answers to the following characters; which right walking of his is next observed, and his prosperity in Psa 1:3. Some have interpreted this psalm of Christ, and think it is properly spoken of him (n); that walketh not in the counsel of the ungodly: all men are by nature and practice ungodly, without God, without the true knowledge, fear, and worship of God and are at enmity against him. It is a character that belongs to God's elect as well as others, while in a state of nature; and is sometimes used illustrate the love of Christ in dying for them, and the grace of God in the justification of them, Rom 4:5. But here it describes not such who are wicked in heart and life in common only, but the reprobate part of mankind, profligate and abandoned sinners, such as Jude speaks of, Jde 1:4; and for whom the law is made, and against whom it lies, Ti1 1:9. The word (o) here used signifies such who are restless and continually in mischief; who are like the troubled sea, which cannot rest, ever casting up mire and dirt: they are always disquieted themselves, and are ever disquieting others; nor do they cease from being so till they are laid in their graves. And to these "counsel" is ascribed, which supposes capacity and wisdom; as, generally speaking, such are wise and prudent in natural and civil things, and are wise to do evil, though to do good they have no knowledge: and counsel implies consultation and deliberation; they act deliberately in sinning, they cast about in their minds, form schemes, and contrive ways and means how to accomplish their vicious purposes; and sometimes they enter into a confederacy, and consult together with one consent, and their counsel is generally against the Lord, though it does not prosper and prevail; and against his Christ, his people, truths and ordinances: it takes in both their principles and practices; and the sum of their counsel is to indulge themselves in sin, to throw off all religion, and to cast off the fear and worship of God, Job 21:14. Now "not to walk" herein is not to hearken to their counsel, to give into it, agree with it, pursue it, and act according to it; and happy is the man, who, though he may fall in the way of it, and may have bad counsel given him by ungodly men, yet does not consent to it, take it, and act upon it. This may be applied to the times of the Messiah, and the men of the age in which he lived; and the rather, since the next psalm, in which mention is made of the counsel of the ungodly, manifestly belongs unto them. The men of that generation were a set of ungodly men, who consulted against Christ to take away his life; and blessed is the man, as Joseph of Arimathea, who, though he was in that assembly which conspired against the life of Christ, did not walk in, nor consent unto, their counsel and their deeds, Luk 23:51; nor standeth in the way of sinners; all men are sinners through Adam's disobedience, and their own actual transgressions, and such were the elect of God, when Christ died for them; and indeed are so after conversion, for no man lives without sin. But here it intends notorious sinners, who are open, bold, and daring in iniquity; the word (p) signifies such, who in shooting miss the mark, and go aside from it, as such sinners do from the law of God; proceed from evil to evil, choose their own ways, and delight in their abominations. Now their "way" is not only their "opinion", as the Syriac version renders it, their corrupt sentiments, but their sinful course of life; which is a way of darkness, a crooked path, and a road that leads to destruction and death: and happy is the man that does "not stand" in this way, which denotes openness, impudence, and continuance; who, though he may fall into this way, does not abide in it; see Rom 6:1. The Pharisees in the time of Christ, though they were not openly and outwardly sinners, yet they were secretly and inwardly such, Mat 23:28; and the way they stood in was that of justification by the works of the law, Rom 9:31, but happy is the man, as the Apostle Paul and others, who stands not in that way, but in the way Christ Jesus, and in the way of life and righteousness by him; nor sitteth in the seat of the scornful; by whom may be meant proud and haughty persons, in opposition to the humble and lowly, as in Pro 3:34; such who are proud of their natural abilities, knowledge, and wisdom, of their honours and riches, or of their own righteousness, and despise others; or such who are desperate in wickedness, of whom there is no hope; see Pro 9:7; and Deists and atheists, who scoff at divine revelation, and mock at a future state, at death, hell, and judgment, as in Isa 28:14. Now happy is the man that does not sit or keep company with such persons; who comes not into their secret and into their assembly; does not associate himself with them, nor approve of their dispositions, words, principles, and actions; see Psa 26:4. Such were the Scribes and Pharisees in Christ's time; they derided him and his doctrines, scoffed at him when he hung upon the cross, and despised him and his apostles, and his Gospel; but there were some that did not join with them, to whom he, his ministers, and truths, were precious and in high esteem, and to whom he was the power and wisdom of God. (l) "beatitudines illius viri", Montanus, Vatablus, Gejerus. (m) "Recti incessus, felices progressus, ac prosperi successus", Michaelis; so Piscator. (n) Justinian. in Octapl. Psalt, in loc. Romualdus apud Mabillon. Itinerar. Ital. p. 181. (o) "significat eos qui sine quiete et indesinenter impie degunt", Vatablus. (p) "qui longissime aberrant a scopo legis"; Gerjerus.

Verse 2

But his delight is in the law of the Lord,.... Not the law of nature, which was inscribed on Adam's heart in innocence, but now greatly impaired by sin, and become very imperfect and very insufficient to make men happy, or to lead them to true felicity; nor the law of Moses, which is a fiery law, and works wrath, accuses of sin, pronounces guilty, curses and condemns to death; and therefore cannot be delighted in by a sensible sinner, unless as it is in the hands of Christ, and as fulfilled by him, who is the end of it; and as it is written on the heart of a regenerate man, who, so far as it is, delights in it after the inward man, and serves it with his spirit: but rather the Scriptures, as much and as many parts of them as were written in David's time; particularly the five books of Moses, which are called the Law and the Testimony of the Lord; which being inspired by God, were profitable and delightful to read, and to hear explained; and as they were David's delight, and the men of his council, Psa 119:24; so they were the delight of every good man, there being many things in them concerning the Messiah, his grace and kingdom; see Luk 24:44. Moreover the word here used, signifies "doctrine", and may intend the evangelic doctrine, as it does in Psa 19:7; which is a psalm concerning the doctrine of the apostles that went into all the world; and in like sense is the word used in Isa 2:3; of the doctrine of the Messiah, that is, the Gospel; and is the same with the law, or doctrine of faith, in Rom 3:27. And this may be called the doctrine of the Lord, because he is the author of it; it came by him, he revealed it; and because he is the subject of it; it is concerning him, his person, office, grace, and righteousness; and so far as it was published in the times of David, it was a joyful sound, good news and glad tidings, and the delight of good men; and in his law doth he meditate day and night; as Joshua was directed to do, and David did, Jos 1:8. This is to be understood of a diligent reading and serious consideration of it; and of the employment of the thoughts, and of deep study upon it, in order to find out the sense and meaning of it; and which is to be done constantly, every day, as often as there is leisure and opportunity for it; or, as Kimchi on the place observes, whenever a man is free from the business of life; unless this should be taken figuratively, of the day of prosperity and night of adversity, whether in things temporal or spiritual, which are each of them proper seasons to meditate in, upon the word of God and Gospel of Christ.

Verse 3

And he shall be like a tree planted by the rivers of water,.... Or, "for then shall he be", &c. as Alshech renders the words; and the Hebrew "vau" is often used for "then" (q). As Psa 1:1 describe the man who is blessed, this points at his blessedness, and shows and proves him to be an happy man; for he is comparable to a "tree": not to a dry tree, or a tree without fruit, or whose fruit is withered, but to a fruitful tree, a green and flourishing one; green olive tree, or a palm tree, or a cedar in Lebanon; to which David compares himself and the righteous, Psa 52:8; and here such an one is compared to a tree "planted"; not to one that grows of itself, a wild tree, a tree of the wood; but to one that is removed from its native place and soil, and planted elsewhere; and so designs such who are broken off of the wild olive tree, and are grafted into the good olive tree; who are planted in Christ Jesus, and in the church, the house of the Lord; of which transplantation the removal of Israel into Canaan's land was an emblem, Psa 80:8; and such a spiritual plantation is of God the husbandman; whose planting the saints are efficiently, Isa 60:21. And it is owing to the word, the ingrafted word, Jam 1:21, which is the means of this ingrafture, and to the ministers of it instrumentally; some of whom plant, and others water, Co1 3:6. Moreover, the happy man before described is like a tree that is situated "by the rivers of water", or "divisions" (r) and rivulets of water; which running about the plants, make them very fruitful and flourishing; see Eze 31:4; and which may intend the river of the love of God, and the streams of it, the discoveries and applications of it to regenerate persons; and also the fulness of grace in Christ, who is the fountain of gardens, the well of living waters and streams from Lebanon, to revive, refresh, supply, and comfort his people, Sol 4:15; as well as the graces of the Spirit of God, which are near the saints, and like rivers of water flow out of them that believe in Christ, Joh 7:38; to which may be added the word and ordinances of the Gospel, which are the still waters, to which they are invited and led, and by which and with which they are greatly refreshed, and made fruitful. Arama interprets it of the waters of the law; it is best to understand it of the Gospel; see Isa 55:1; it follows, that bringeth forth his fruit in his season; and so appears to be a tree of righteousness, filled with the fruits of righteousness, the graces of the Spirit, and good works; which are brought forth by him under the influence of grace, as he has opportunity, and according to the measure of grace bestowed. His leaf also shall not wither; neither tree, nor fruit, nor leaf shall wither, but shall be always green; which is expressive of the saints' perseverance: the reasons of which are, they are ingrafted in Christ the true vine, and abide in him, from whom they have their sap, nourishment, and fruit, Joh 15:1; they are rooted and built up in him, and established in the faith of him; and so they hold fast the profession of it without wavering; and whatsoever he doth shall prosper; meaning not so much in things temporal, of which Arama interprets it, for in these the good man does not always succeed, but in things spiritual: whatever he does in faith, from love, to the glory of God, and in the name of Christ, prospers; yea, those things in which he is concerned, that are adverse, and seem for the present to be against him, in the issue work for good to him: in short, such a man is blessed with grace here, and glory hereafter; and therefore must needs be an happy man. (q) Vid. Noldii Concord. Part. Ebr. p. 308. (r) "juxta divisiones"; Musculus, Hammond; so Ben Melech.

Verse 4

The ungodly are not so,.... They are not as the good man is; their manner and course of life are different; they walk in the counsel of ungodly men, like themselves, and take counsel against the Lord, his Anointed, and his people: they stand in the way of sinners, and steer their conversation according to the course of the world, and sit in the seat of the scornful; laugh at divine revelation, lampoon the Scriptures, deride good men, make a jest of religion and a future state: they have no delight in the law of the Lord, they cast it away from them, and despise it; and are so far from a constant meditation on it, that they never read it, nor so much as look into it, nor is it ever in their thoughts. They are not like to a tree, as described in Psa 1:3, if they are like to trees, it is to dry trees, and not green ones, to trees without any sap, moisture, and verdure, and which are only fit fuel for the fire; to the trees of the wood, to wild olive trees; to trees on an heath, in a desert, in parched land, and not to trees by rivers of water, but to trees that have no root, and are without fruit, Jde 1:12. And though they may be in a seeming prosperous condition for a time, may be in great power, riches, and honour, and spread themselves like a green bay tree; yet suddenly they are cut down as the grass, and wither as the green herb; and even their outward prosperity destroys them; so that not anything they have or do in the issue prospers: and therefore they are not blessed or happy as the good man is; yea, they are wretched and miserable, nay, cursed; they are cursed now, and will be hereafter; they are cursed in their basket and store, their blessings are curses to them; the law pronounces them cursed; and they will hear, "go ye cursed", at the day of judgment, see Mat 25:41. The Vulgate Latin, Septuagint, and Arabic versions, repeat the words "not so", and read "not so the ungodly, not so:" which seems to be done for the confirmation of the truth of it: but are like the chaff which the wind driveth away; they are like chaff, which has no root, moisture, greenness, nor fruitfulness; they have nothing in them solid and substantial; they are destitute of all that is good; are vain and empty; without the knowledge of God and Christ; without faith in Christ and love to him; and are sensual, not having the Spirit, his graces and fruits: they are like chaff for lightness, vain in their imaginations, light in their principles, frothy in their words, and unstable in all their ways: they are never long in any position, unsettled, disquieted, and tossed to and fro; and there is no peace unto them: they are like chaff, useless and unprofitable, nothing worth, fit only for everlasting burnings, which will be their case. For when Christ will gather his wheat, the righteous, which are of value, into his garner, the heavenly glory, he will burn the chaff, the wicked, with unquenchable fire. They are now like chaff, driven and carried about with every wind of doctrine, with divers and strange doctrines, and entertain every light and airy notion; and are easily drawn aside and carried away by the force of their own lusts, and with every temptation of Satan, who works effectually in then: and particularly they are like chaff before the wind of terrible judgments and calamities in this life, and of the awful judgment hereafter, when they will be driven away from the presence of the Lord into everlasting destruction. The metaphor is often used in this sense; see Job 21:17; and denotes the secret, sudden, sure, and easy ruin of the ungodly, which comes upon them like a whirlwind, in an instant, which they cannot avoid; and they can no more stand before God and against him, than chaff before the wind. It follows,

Verse 5

Therefore the ungodly shall not stand in the judgment,.... Neither in temporal judgment, when God comes forth in a way of wrath and sore displeasure; for who can stand before him when he is angry? what are chaff and stubble, thorns and briers, to consuming fire? nor in the last and great day of judgment, so the Targum and Kimchi interpret the words; for that day will burn like an oven the wicked, who will be as stubble, and leave neither root nor branch, Mal 4:1, when the great day of the Lamb's wrath is come, who will be able to stand? Rom 6:16; there will be no standing for the wicked when he appears; they will all stand before the judgment seat of Christ, to take their trial and hear their sentence, Co2 5:10; but they shall not stand in the same place with the righteous, not at Christ's right hand, but at his left; they shall not stand with an holy confidence, with intrepidity, and without shame, as the blessed man will; they will not stand, but fall in judgment; they will not be acquitted and discharged, but be condemned to everlasting punishment, Mat 25:30; and this sense the Targum on the place expresses, "the ungodly shall not be justified in the great day"; the Vulgate Latin and Septuagint versions render the words, "the ungodly shall not rise again in judgment"; from whence some have concluded there will be no resurrection of the wicked: which seems, to be the sense of Kimchi and other Jewish writers; who assert that the souls of the wicked perish with their bodies at death, and that the latter rise not, contrary to Ecc 12:7; but that the wicked will, rise may be concluded from the justice of God, which requires that the bodies which have sinned should be punished; and from the general judgment of good and bad, and from the account of the punishment of hell, which will be inflicted on the body as well as on the soul: besides, the contrary doctrine is a licentious one, and is calculated to harden wicked men in their sins, and is directly repugnant to the assertions of Christ, and the Apostle Paul, Joh 5:28; nor has it any foundation in this text, even admitting such a version; which does not absolutely affirm that the wicked shall not rise again, but that they shall not rise again in, judgment, in the first resurrection, the resurrection of the just, and so as to be acquitted and discharged, but they shall rise to the resurrection of damnation; nor sinners in the congregation of the righteous; who are made righteous by the righteousness of Christ imputed to them, and have a work of grace and holiness wrought in them; and who, under the influence of grace, live soberly, righteously, and godly; these are the same with the blessed man, Psa 1:1; and who at the day of judgment will be perfectly holy, and free from all sin; and they will be all gathered together by the holy angels; the dead saints will be raised, the living ones will be changed, and both will be caught up together to meet the Lord in the air, and will make up one general assembly and church of the firstborn; and among these, and in this assembly, there will not be a single sinner; there are now sinners in Zion, foolish virgins with the wise, chaff and tares among Christ's wheat, and wolves and goats among his sheep; but then there will be an eternal separation, and no mixing together any more.

Verse 6

For the Lord knoweth the way of the righteous,.... The way in which he walks by faith, which is in Jesus Christ; the way in which he goes to the Father, and carries to him his sacrifices of prayer and praise, which meet with acceptance through him; the way in which he seeks for and expects justification, pardon, and salvation, namely, through the blood, righteousness, and sacrifice of Christ: and also it may denote his course, his walk and conversation; for the righteous man is a follower of God, he takes up the cross and follows after Christ: he walks not after the flesh, but after the Spirit, according to the rule of the word, and as becomes the Gospel of Christ: and this way of his in every sense the Lord "knows"; not merely as he is omniscient, for by his omniscience his eyes are upon the ways of all men; he knows the way of the wicked as well as the way of the righteous; but the sense is, that the Lord approves of and is well pleased with his way of faith and holiness; he knows this person, so as to love him and take delight and pleasure in him; his countenance beholds him with a smile; he is well pleased with him in Christ and for his sake, on whose account he has respect to him and to his offerings, to his service and duty, to his ways and works; and hence he is a blessed man, is in a happy situation, and all he does prospers, for he and his ways please the Lord: and hence also it is that neither he nor his way shall perish; the way he is in leads to everlasting life, and he being a follower of the Lord in a way pleasing to him, he shall never perish, but have eternal life; but the way of the ungodly shall perish; for his way is a wicked way, the way of sinners, Psa 1:1; it leads to destruction and death, and all that walk in it shall perish; for if is a way the Lord knows not, does not approve of, he abhors it; wherefore the man that continues in it will be unhappy, wretched, and miserable to all eternity. These last words therefore show the reason of the happiness of one sort of men, and the unhappiness of the other; and prove and confirm the same: the Lord knows, approves of, loves, and delights in the one; he does not approve of and delight in the other. Next: Psalms Chapter 2

Verse 1

The exclamatory אשׁרי, as also Psa 32:2; Psa 40:5; Pro 8:34, has Gaja (Metheg) by the Aleph, and in some Codd. even a second by שׁ, because it is intended to be read asherê as an exception, on account of the significance of the word (Baer, in Comm. ii. 495). It is the construct of the pluralet. אשׁרים (from אשׁר, cogn.ישׁר, כּשׁר, to be straight, right, well-ordered), and always in the form אשׁרי, even before the light suffixes (Olsh. 135, c), as an exclamation: O the blessedness of so and so. The man who is characterised as blessed is first described according to the things he does not do, then (which is the chief thought of the whole Ps.) according to what he actually does: he is not a companion of the unrighteous, but he abides by the revealed word of God. רשׁעים are the godless, whose moral condition is lax, devoid of stay, and as it were gone beyond the reasonable bounds of true unity (wanting in stability of character), so that they are like a tossed and stormy sea, Isa 57:20.; (Note: Nevertheless we have not to compare רעשׁ, רגשׁ, for רשׁע, but the Arabic in the two roots Arab. rs' and rsg shows for רשׁע the primary notion to be slack, loose, in opposition to Arab. tsdq, צדק to be hard, firm, tight; as Arab. rumhun tsadqun, i.e., according to the Kamus Arab. rmh ṣlb mtı̂n mstwin, a hard, firm and straight spear. We too transfer the idea of being lax and loose to the province of ethics: the difference is only one of degree. The same two primary notions are also opposed to one another in speaking of the intellect: Arab. hakuma, wise, prop. thick, firm, stout, solid, and Arab. sachufa, foolish, simple, prop. thin, loose, without stay, like a bad piece of weaving, vid., Fleischer's translation of Samachschari's Golden Necklace pp. 26 and 27 Anm. 76. Thus רשׁע means the loose man and indeed as a moral-religyous notion loose from God, godless comp. Bibl. Psychol. p. 189. transl.].) חטּאים (from the sing. חטּא, instead of which חטא is usually found) sinners, ἁμαρτωλοί, who pass their lives in sin, especially coarse and manifest sin; לצים (from לוּץ, as מת from מוּת) scoffers, who make that which is divine, holy, and true a subject of frivolous jesting. The three appellations form a climax: impii corde, peccatores opere, illusores ore, in accordance with which עצה (from יעץ figere, statuere), resolution, bias of the will, and thus way of thinking, is used in reference to the first, as in Job 21:16; Job 22:18; in reference to the second, דּרך mode of conduct, action, life; in reference to the third, מושׁב which like the Arabic mglis signifies both seat (Job 29:7) and assembling (Psa 107:32), be it official or social (cf. Psa 26:4., Jer 15:17). On הלך בּ, in an ethical sense, cf. Mic 6:16; Jer 7:24. Therefore: Blessed is he who does not walk in the state of mind which the ungodly cherish, much less that he should associate with the vicious life of sinners, or even delight in the company of those who scoff at religion. The description now continues with כּי אם (imo si, Ges. 155, 2, 9): but (if) his delight is, = (substantival instead of the verbal clause:) he delights (חפץ cf. Arab. chfd f. i. with the primary notion of firmly adhering, vid., on Job 40:17) in תורת ה, the teaching of Jahve, which is become Israel's νόμος, rule of life; in this he meditates profoundly by day and night (two acc. with the old accusative terminations am and ah). The perff. in Psa 1:1 describe what he all along has never done, the fut. יהגּה, what he is always striving to do; הגה of a deep (cf. Arab. hjj, depressum esse), dull sound, as if vibrating between within and without, here signifies the quiet soliloquy (cf. Arab. hjs, mussitando secum loqui) of one who is searching and thinking. With והיה, (Note: By the Sheb stands Metheg (Gaja), as it does wherever a word, with Sheb in the first syllable, has Olewejored, Rebia magnum, or Dech without a conjunctive preceding, in case at least one vowel and no Metheg-except perhaps that standing before Sheb compos. - lies between the Sheb and the tone, e.g., ננתּקה (with Dech) Psa 2:3, ואענהוּ Psa 91:15 and the like. The intonation of the accent is said in these instances to begin, by anticipation, with the fugitive ĕ.) in Psa 1:3, the development of the אשׁרי now begins; it is the praet. consec.: he becomes in consequence of this, he is thereby, like a tree planted beside the water-courses, which yields its fruit at the proper season and its leaf does not fall off. In distinction from נטוּע, according to Jalkut 614, שׁתוּל means firmly planted, so that no winds that may rage around it are able to remove it from its place (אין מזיזין אתו ממקומו). In פּלגי מים, both מים and the plur. serve to give intensity to the figure; פּלג (Arab. fal'g, from פלג to divide, Job 38:25) means the brook meandering and cleaving its course for itself through the soil and stones; the plur. denotes either one brook regarded from its abundance of water, or even several which from different directions supply the tree with nourishing and refreshing moisture. In the relative clause the whole emphasis does not rest on בּעתּו (Calvin: impii, licet praecoces fructus ostentent, nihil tamen producunt nisi abortivum), but פּריו is the first, בּעתּו the second tone-word: the fruit which one expects from it, it yields (equivalent to יעשׂה it produces, elsewhere), and that at its appointed, proper time (= בּעדתּו, for עת is = עדת or עדת, like רדת, לדת, from ועד), without ever disappointing that hope in the course of the recurring seasons. The clause ועלהוּ לא יבּול is the other half of the relative clause: and its foliage does not fall off or wither (נבל like the synon. Arab. dbl, from the root בל). The green foliage is an emblem of faith, which converts the water of life of the divine word into sap and strength, and the fruit, an emblem of works, which gradually ripen and scatter their blessings around; a tree that has lost its leaves, does not bring its fruit to maturity. It is only with וכל, where the language becomes unemblematic, that the man who loves the Law of God again becomes the direct subject. The accentuation treats this member of the verse as the third member of the relative clause; one may, however, say of a thriving plant צלח, but not הצליח. This Hiph. (from צלח, Arab. tslh, to divide, press forward, press through, vid., Psa 45:5) signifies both causative: to cause anything to go through, or prosper (Gen 34:23), and transitive: to carry through, and intransitive: to succeed, prosper (Jdg 18:5). With the first meaning, Jahve would be the subject; with the third, the project of the righteous; with the middle one, the righteous man himself. This last is the most natural: everything he takes in hand he brings to a successful issue (an expression like Ch2 7:11; Ch2 31:21; Dan 8:24). What a richly flowing brook is to the tree that is planted on its bank, such is the word of God to him who devotes himself to it: it makes him, according to his position and calling, ever fruitful in good and well-timed deeds and keeps him fresh in his inner and outward life, and whatsoever such an one undertakes, he brings to a successful issue, for the might of the word and of the blessing of God is in his actions.

Verse 4

The ungodly (הרשׁעים, with the demonstrative art.) are the opposite of a tree planted by the water-courses: they are כּמּץ, like chaff (from מוּץ to press out), which the wind drives away, viz., from the loftily situated threshing-floor (Isa 17:13), i.e., without root below, without fruit above, devoid of all the vigour and freshness of life, lying loose upon the threshing-floor and a prey of the slightest breeze-thus utterly worthless and unstable. With על־כּן an inference is drawn from this moral characteristic of the ungodly: just on account of their inner worthlessness and instability they do not stand בּמּשׁפּט. This is the word for the judgment of just recompense to which God brings each individual man and all without exception with all their words (Ecc 12:14), - His righteous government, which takes cognisance of the whole life of each individual and the history of nations and recompenses according to desert. In this judgment the ungodly cannot stand (קוּם to continue to stand, like עמד Psa 130:3 to keep one's self erect), nor sinners בּעדת צדיקים. The congregation (עדה( noi = ‛idah, from ועד, יעד) of the righteous is the congregation of Jahve (עדת ה), which, according to its nature which is ordained and inwrought by God, is a congregation of the righteous, to which consequently the unrighteous belong only outwardly and visibly: ου ̓ γὰρ πάντες οἱ ἐξ Ἰσραήλ οὗτοι Ἰσραήλ, Rom 9:6. God's judgment, when and wheresoever he may hold it, shall trace back this appearance to its nothingness. When the time of the divine decision shall come, which also separates outwardly that which is now inwardly separate, viz., righteous and unrighteous, wheat and chaff, then shall the unrighteous be driven away like chaff before the storm, and their temporary prosperity, which had no divine roots, come to a fearful end. For Jahve knoweth the way of the righteous, יודע as in Psa 37:18; Mat 7:23; Ti2 2:19, and frequently. What is intended is, as the schoolmen say, a nosse con affectu et effectu, a knowledge which is in living, intimate relationship to its subject and at the same time is inclined to it and bound to it by love. The way, i.e., the life's course, of the righteous has God as its goal; God knows this way, which on this very account also unfailingly reaches its goal. On the contrary, the way of the ungodly תּאבד, perishes, because left to itself, - goes down to אבדּון, loses itself, without reaching the goal set before it, in darkest night. The way of the righteous only is דּרך עולם, Psa 139:24, a way that ends in eternal life. Psa 112:1-10 which begins with אשׁרי ends with the same fearful תאבד.

Verse 1

The psalmist begins with the character and condition of a godly man, that those may first take the comfort of that to whom it belongs. Here is, I. A description of the godly man's spirit and way, by which we are to try ourselves. The Lord knows those that are his by name, but we must know them by their character; for that is agreeable to a state of probation, that we may study to answer to the character, which is indeed both the command of the law which we are bound in duty to obey and the condition of the promise which we are bound in interest to fulfil. The character of a good man is here given by the rules he chooses to walk by and to take his measures from. What we take at our setting out, and at every turn, for the guide of our conversation, 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 be right here, we are in a fair way to do well. 1. A godly man, that he may avoid the evil, utterly renounces the companionship of evil-doers, and will not be led by them (Psa 1:1): He walks not in the council of the ungodly, etc. This part of his character is put first, because those that will keep the commandments of their God must say to evil-doers, Depart from us (Psa 119:115), and departing from evil is that in which wisdom begins. (1.) He sees evil-doers round about him; the world is full of them; they walk on every side. They are here described by three characters, ungodly, sinners, and scornful. See by what steps men arrive at the height of impiety. Nemo repente fit turpissimus - None reach the height of vice at once. They are ungodly first, casting off the fear of God and living in the neglect of their duty to him: but they rest not there. When the services of religion are laid aside, they come to be sinners, that is, they break out into open rebellion against God and engage in the service of sin and Satan. Omissions make way for commissions, and by these the heart is so hardened that at length they come to be scorners, that is, they openly defy all that is sacred, scoff at religion, and make a jest of sin. Thus is the way of iniquity down-hill; the bad grow worse, sinners themselves become tempters to others and advocates for Baal. The word which we translate ungodly signifies such as are unsettled, aim at no certain end and walk by no certain rule, but are at the command of every lust and at the beck of every temptation. The word for sinners signifies such as are determined for the practice of sin and set it up as their trade. The scornful are those that set their mouths against the heavens. These the good man sees with a sad heart; they are a constant vexation to his righteous soul. But, (2.) He shuns them wherever he sees them. He does not do as they do; and, that he may not, he does not converse familiarly with them. [1.] He does not walk in the counsel of the ungodly. He is not present at their councils, nor does he advise with them; though they are ever so witty, and subtle, and learned, if they are ungodly, they shall not be the men of his counsel. He does not consent to them, nor say as they say, Luk 23:51. He does not take his measures from their principles, nor act according to the advice which they give and take. The ungodly are forward to give their advice against religion, and it is managed so artfully that we have reason to think ourselves happy if we escape being tainted and ensnared by it. [2.] He stands not in the way of sinners; he avoids doing as they do; their way shall not be his way; he will not come into it, much less will he continue in it, as the sinner does, who sets himself in a way that is not good, Psa 36:4. He avoids (as much as may be) being where they are. That he may not imitate them, he will not associate with them, nor choose them for his companions. He does not stand in their way, to be picked up by them (Pro 7:8), but keeps as far from them as from a place or person infected with the plague, for fear of the contagion, Pro 4:14, Pro 4:15. He that would be kept from harm must keep out of harm's way. [3.] He sits not in the seat of the scornful; he does not repose himself with those that sit down secure in their wickedness and please themselves with the searedness of their own consciences. He does not associate with those that sit in close cabal to find out ways and means for the support and advancement of the devil's kingdom, or that sit in open judgment, magisterially to condemn the generation of the righteous. The seat of the drunkards is the seat of the scornful, Psa 69:12. Happy is the man that never sits in it, Hos 7:5. 2. A godly man, that he may do that which is good and cleave to it, submits to the guidance of the word of God and makes that familiar to him, Psa 1:2. This is that which keeps him out of the way of the ungodly and fortifies him against their temptations. By the words of thy lips I have kept me from the path of the deceiver, Psa 17:4. We need not court the fellowship of sinners, either for pleasure or for improvement, while we have fellowship with the word of God and with God himself in and by his word. When thou awakest it shall talk with thee, Pro 6:22. We may judge of our spiritual state by asking, "What is the law of God to us? What account do we make of it? What place has it in us?" See here, (1.) The entire affection which a good man has for the law of God: His delight is in it. He delights in it, though it be a law, a yoke, because it is the law of God, which is holy, just, and good, which he freely consents to, and so delights in, after the inner man, Rom 7:16, Rom 7:22. All who are well pleased that there is a God must be well pleased that there is a Bible, a revelation of God, of his will, and of the only way to happiness in him. (2.) The intimate acquaintance which a good man keeps up with the word of God: In that law doth he meditate day and night; and by this it appears that his delight is in it, for what we love we love to think of, Psa 119:97. To meditate in God's word is to discourse with ourselves concerning the great things contained in it, with a close application of mind, a fixedness of thought, till we be suitably affected with those things and experience the savour and power of them in our hearts. This we must do day and night; we must have a constant habitual regard to the word of God as the rule of our actions and the spring of our comforts, and we must have it in our thoughts, accordingly, upon every occasion that occurs, whether night or day. No time is amiss for meditating on the word of God, nor is any time unseasonable for those visits. We must not only set ourselves to meditate on God's word morning and evening, at the entrance of the day and of the night, but these thought should be interwoven with the business and converse of every day and with the repose and slumbers of every night. When I awake I am still with thee. II. An assurance given of the godly man's happiness, with which we should encourage ourselves to answer the character of such. 1. In general, he is blessed, Psa 5:1. God blesses him, and that blessing will make him happy. Blessednesses are to him, blessings of all kinds, of the upper and nether springs, enough to make him completely happy; none of the ingredients of happiness shall be wanting to him. When the psalmist undertakes to describe a blessed man, he describes a good man; for, after all, those only are happy, truly happy, that are holy, truly holy; and we are more concerned to know the way to blessedness than to know wherein that blessedness will consist. Nay, goodness and holiness are not only the way to happiness (Rev 22:14) but happiness itself; supposing there were not another life after this, yet that man is a happy man that keeps in the way of his duty. 2. His blessedness is here illustrated by a similitude (Psa 1:3): He shall be like a tree, fruitful and flourishing. This is the effect, (1.) Of his pious practice; he meditates in the law of God, turns that in succum et sanguinem - into juice and blood, and that makes him like a tree. The more we converse with the word of God the better furnished we are for every good word and work. Or, (2.) Of the promised blessing; he is blessed of the Lord, and therefore he shall be like a tree. The divine blessing produces real effects. It is the happiness of a godly man, [1.] That he is planted by the grace of God. These trees were by nature wild olives, and will continue so till they are grafted anew, and so planted by a power from above. Never any good tree grew of itself; it is the planting of the Lord, and therefore he must in it be glorified. Isa 61:3, The trees of the Lord are full of sap. [2.] That he is placed by the means of grace, here called the rivers of water, those rivers which make glad the city of our God (Psa 46:4); from these a good man receives supplies of strength and vigour, but in secret undiscerned ways. [3.] That his practices shall be fruit, abounding to a good account, Phi 4:17. To those whom God first blessed he said, Be fruitful (Gen 1:22), and still the comfort and honour of fruitfulness are a recompense for the labour of it. It is expected from those who enjoy the mercies of grace that, both in the temper of their minds and in the tenour of their lives, they comply with the intentions of that grace, and then they bring forth fruit. And, be it observed to the praise of the great dresser of the vineyard, they bring forth their fruit (that which is required of them) in due season, when it is most beautiful and most useful, improving every opportunity of doing good and doing it in its proper time. [4.] That his profession shall be preserved from blemish and decay: His leaf also shall not wither. As to those who bring forth only the leaves of profession, without any good fruit, even their leaf will wither and they shall be as much ashamed of their profession as ever they were proud of it; but, if the word of God rule in the heart, that will keep the profession green, both to our comfort and to our credit; the laurels thus won shall never wither. [5.] That prosperity shall attend him wherever he goes, soul-prosperity. Whatever he does, in conformity to the law, it shall prosper and succeed to his mind, or above his hope. In singing these verses, being duly affected with the malignant and dangerous nature of sin, the transcendent excellencies of the divine law, and the power and efficacy of God's grace, from which our fruit is found, we must teach and admonish ourselves, and one another, to watch against sin and all approaches towards it, to converse much with the word of God, and abound in the fruit of righteousness; and, in praying over them, we must seek to God for his grace both to fortify us against every evil word and work and to furnish us for every good word and work.

Verse 4

Here is, I. The description of the ungodly given, Psa 1:4. 1. In general, they are the reverse of the righteous, both in character and condition: They are not so. The Septuagint emphatically repeats this: Not so the ungodly; they are not so; they are led by the counsel of the wicked, in the way of sinners, to the seat of the scornful; they have no delight in the law of God, nor ever think of it; they bring forth no fruit but grapes of Sodom; they cumber the ground. 2. In particular, whereas the righteous are like valuable, useful, fruitful trees, they are like the chaff which the wind drives away, the very lightest of the chaff, the dust which the owner of the floor desires to have driven away, as not capable of being put to any use. Would you value them? Would you weigh them? They are like chaff, of no worth at all in God's account, how highly soever they may value themselves. Would you know the temper of their minds? They are light and vain; they have no substance in them, no solidity; they are easily driven to and fro by every wind and temptation, and have no stedfastness. Would you know their end? The wrath of God will drive them away in their wickedness, as the wind does the chaff, which is never gathered nor looked after more. The chaff may be, for a while, among the wheat; but he is coming whose fan is in his hand and who will thoroughly purge his floor. Those that by their own sin and folly make themselves as chaff will be found so before the whirlwind and fire of divine wrath (Psa 35:5), so unable to stand before it or to escape it, Isa 17:13. II. The doom of the ungodly read, Psa 1:5. 1. They will be cast, upon their trial, as traitors convicted: They shall not stand in the judgment, that is, they shall be found guilty, shall hang down the head with shame and confusion, and all their pleas and excuses will be overruled as frivolous. There is a judgment to come, in which every man's present character and work, though ever so artfully concealed and disguised, shall be truly and perfectly discovered, and appear in their own colours, and accordingly every man's future state will be, by an irreversible sentence, determined for eternity. The ungodly must appear in that judgment, to receive according to the things done in the body. They may hope to come off, nay, to come off with honour, but their hope will deceive them: They shall not stand in the judgment, so plain will the evidence be against them and so just and impartial will the judgment be upon it. 2. They will be for ever shut out from the society of the blessed. They shall not stand in the congregation of the righteous, that is, in the judgment (so some), that court wherein the saints, as assessors with Christ, shall judge the world, those holy myriads with which he shall come to execute judgment upon all, Jde 1:14; Co1 6:2. Or in heaven. There will be seen, shortly, a general assembly of the church of the first-born, a congregation of the righteous, of all the saints, and none but saints, and saints made perfect, such a congregation of them as never was in this world, Th2 2:1. The wicked shall not have a place in that congregation. Into the new Jerusalem none unclean nor unsanctified shall enter; they shall see the righteous enter into the kingdom, and themselves, to their everlasting vexation, thrust out, Luk 13:27. The wicked and profane, in this world, ridiculed the righteous and their congregation, despised them, and cared not for their company; justly therefore will they be for ever separated from them. Hypocrites in this world, under the disguise of a plausible profession, may thrust themselves into the congregation of the righteous and remain undisturbed and undiscovered there; but Christ cannot be imposed upon, though his ministers may; the day is coming when he will separate between the sheep and the goats, the tares and the wheat; see Mat 13:41, Mat 13:49. That great day (so the Chaldee here calls it) will be a day of discovery, a day of distinction, and a day of final division. Then you shall return and discern between the righteous and the wicked, which here it is sometimes hard to do, Mal 3:18. III. The reason rendered of this different state of the godly and wicked, Psa 1:6. 1. God must have all the glory of the prosperity and happiness of the righteous. They are blessed because the Lord knows their way; he chose them into it, inclined them to choose it, leads and guides them in it, and orders all their steps. 2. Sinners must bear all the blame of their own destruction. Therefore the ungodly perish, because the very way in which they have chosen and resolved to walk leads directly to destruction; it naturally tends towards ruin and therefore must necessarily end in it. Or we may take it thus, The Lord approves and is well pleased with the way of the righteous, and therefore, under the influence of his gracious smiles, it shall prosper and end well; but he is angry at the way of the wicked, all they do is offensive to him, and therefore it shall perish, and they in it. It is certain that every man's judgment proceeds from the Lord, and it is well or ill with us, and is likely to be so to all eternity, accordingly as we are or are not accepted of God. Let this support the drooping spirits of the righteous, that the Lord knows their way, knows their hearts (Jer 12:3), knows their secret devotions (Mat 6:6), knows their character, how much soever it is blackened and blemished by the reproaches of men, and will shortly make them and their way manifest before the world, to their immortal joy and honour. Let this cast a damp upon the security and jollity of sinners, that their way, though pleasant now, will perish at last. In singing these verses, and praying over them, let us possess ourselves with a holy dread of the wicked man's portion, and deprecate it with a firm and lively expectation of the judgment to come, and stir up ourselves to prepare for it, and with a holy care to approve ourselves to God in every thing, entreating his favour with our whole hearts.

Verse 1

Pss 1–8 Psalms 1 and 8 form an inclusio (set of literary bookends) that describes what God expects of the ideal person (cp. Pss 19; 33; 104; 145), contrasts the godly person with the wicked, and extols the godly person’s dignity. Jesus the Messiah (Ps 2)—the sovereign Lord (Heb 2:6-8; see 1 Cor 15:27) and perfection of humanity—embodies this ideal.

Pss 1–2 The first two psalms are an introduction to the entire Psalter. Psalm 1 introduces the Lord’s instruction in wisdom, while Ps 2 introduces God’s rule over a rebellious, sinful world. Together, these psalms invite people to leave the way of folly that leads to destruction and to enter the way of God that leads to wisdom and salvation. The New Testament affirms that God will rule the nations through Jesus Christ, his appointed agent (Heb 1:5; Rev 12:5; 19:15).

Ps 1 This wisdom psalm sets the tone for the whole Psalter. The psalmist strongly contrasts the happiness of the godly with the condemnation of the wicked; in the end, the way of wisdom will triumph. This idealization of the godly person (as in Ps 8) highlights the Lord’s expectations of his people and especially of the coming Messiah (Ps 2). The people of Israel did not live up to this ideal, and neither did the kings of David’s dynasty. Not even the best of them could bring in the triumph of righteousness described in Psalms 1, 2, and 72. In the New Testament, the apostles’ use of the Psalter to describe the life and ministry of Jesus the Messiah confirms that Jesus alone fulfills the ideal of the godly person presented in the psalms. Only Jesus could please God and secure redemption, happiness, and peace. Psalm 1 introduces the hopeful anticipation of the final hallelujah (Ps 150), when the Lord will remove all evil from his creation and prosper his children.

1:1-2 The Lord gives true happiness to all who reject evil and delight in him.

1:1 Oh, the joys: This Hebrew term (’ashrey) is used twenty-six times in Psalms. Some translations render it as “blessed,” but a different term (barak) is used in contexts of blessing (5:12; 45:2; 107:38). • The godly do not permit themselves to live under the influence of sinners. Those who do not fear the Lord are wicked (36:1); they are the enemies of those who love God, those who do right, and the poor and oppressed (see 10:2-13; 37:14). The wicked might appear pious (50:16) and sometimes enjoy temporary prosperity (37:35), but sorrow (32:10) and destruction (1:4-6) await them when their deeds catch up with them (9:16). • Those who go astray (25:8) in rebellion against the Lord (78:17) are sinners; they commit heinous crimes such as adultery and murder (cp. Ps 51). • join in with: This expression (literally sit in the seat of) depicts a life in bondage to sin (cp. 1:2; 26:3-7; Deut 6:7). • Mockers hate the Lord, scorn his wisdom, and insult anyone who attempts to correct them (Prov 9:7-8). They seek only the “wisdom” that justifies their actions. These brash people have little regard for the Lord, his plans, or his children (see Pss 86:14; 119:51, 69, 78, 85, 122). These three terms (wicked, sinners, mockers) apply to all kinds of ungodly people.

Verse 2

1:2 The law (Hebrew torah) of the Lord is the full revelation of God’s instructions (see study note on Deut 4:44). • Meditating is a process of inner reflection that can be positive (Pss 1:2; 63:6; 77:12; 143:5) or negative (see 2:1; 38:12). The Lord’s word is the object of godly meditation (119:48). • Day and night includes all times, whether one is walking, standing, sitting, or sleeping (see Deut 6:7).

Verse 3

1:3-5 The future belongs to the godly.

1:3 Well-watered trees endure and bear abundant fruit (cp. Jer 17:8).

Verse 4

1:4 The coming time of judgment (1:5) will carry off the wicked and their deeds (35:5; 83:13; Isa 17:13; see study note on Jer 13:24).

Verse 5

1:5 The wicked cannot abide the scrutiny of the Lord’s judgment; they are already condemned (see 5:5; 7:6; 101:7).

Verse 6

1:6 The Lord’s care for the righteous and the demise of the wicked both demonstrate the Lord’s principle of retribution (see Gal 6:7-10). The brief and futile lives of the wicked will end, whereas the Lord and his saints will triumph (see Pss 9:5, 6, 18; 10:16; 37:20; 73:27; 92:9; cp. 142:4; Isa 57:1). • The godly (see Pss 5:12; 14:5) are joyful (1:1) because the Lord protects and cares for them, hears them when they cry out for justice, and secures their future (see 121:3-4). • A person’s path is their life and character.