Aspects of Psalm 1

by Bruce C. Stark

Because they reflect the deepest personal experiences of men of all ages, the Psalms are the most widely read and most deeply appreciated of all the Old Testament literature. They possess a peculiar warmth that is not to be found in such generous abundance anywhere else in the canonical Old Testament. There are many ponderous questions in reference to the Psalter which cannot presently be a part of our concern. Theories of the origin and growth of the book are diverse and intricate. Classification schemes are myriad, and none are totally satisfactory.

Psalm 1 offers an interesting object of study for various reasons, including the fact that it comes first. We shall comment on this shortly. The formal analysis of the Psalm is designated by Briggs as two antithetical strophes of six tetrameter lines each.[1] It should be noted, however, that he considers verse three a gloss and does not integrate it into the formal arrangement noted above. The present writer feels no constraint to follow him here.

There is no designated author and no superscription to assist us in reconstructing the historical situation in which the poem was composed. Little help is found in the text either, since the references are rather general. These facts, however, may assist us in our efforts to interpret the psalm, for the very lack of knowledge of a specific historical milieu may properly encourage us to keep the application of the message broad.

Psalm 1 bears close connection contextually with Psalm 2. Some have felt this so strongly that they are willing to believe that they are, in fact, one. In pointing out the striking similarities between these two psalms, Hengstenberg is most helpful, and the reader is referred to his discussion for more elaborate treatment.[2] Briefly, however, we may notice here the facts that Psalm 2 begins with judgment where Psalm 1 ends, and Psalm 1 starts with a benediction parallel to the end of Psalm 2. Also, there is a clear parallel between the expression in Psalm 1:6 “…the way of the ungodly shall perish,” and the rebels of Psalm 2:12 who are said to “ …perish in the way.” We linger only to observe the further point that the “meditated” of Psalm 1:2 is closely analogous to “… take counsel together” in Psalm 2:2. Delitzsch warns against overdoing these parallels.[3]

Many expositors have noted the connection between the two ways of the Savior in Mt. 7:13, 14, and the two ways described here in such vivid contrast. It is not demonstrable that Jesus was thinking about this passage since the same general phenomenon may be widely observed in the Old Testament literature, especially the Psalter and Proverbs; yet it is certain that this is the general backdrop of our Lord’s thought. The charge of Joshua (Josh. 1:8) is very closely connected with the wording here, especially as it bears on the relation of the blessed life to meditation in the law of God. The relation of Jer. 17:5–8 to Psalm 1 is a problem, but it is fairly certain that there is a dependence.

Along with many others, Calvin expresses the view that Psalm 1 was placed at the beginning of the Psalter as a preface.[4] It is not too much to suggest that it was composed specifically for this purpose, although this is far from certain. In its own compressed style, the psalm paints in broad but beautiful strokes, a picture of human life. Such life either honors God and his law, or, by a grim logic of experience, comes to despise him. The theme expressed germinally here is reiterated throughout the book of Psalms and illustrated profusely in historical events elsewhere. The truly blessed life is inextricably connected with honoring God. To really believe this is to give our attention to the cultivation of personal piety. This is what the psalm is about.

We offer below an outline of the content of Psalm 1. It will be seen to have sermonic overtones.

Subject: Men Of Destiny

I. The Man of Blessing vv. 1–3

A. Negatively Considered

1. The blessed man refuses to listen to the counsel of ungodly men.

2. The blessed man refuses to make common cause with sinners.

3. The blessed man shuns the settled and aggressive despite of scorners.

B. Positively Considered

1. The blessed man finds delight in the law of the Lord.

2. The blessed man, as a habit of life, meditates in this law.

3. The blessed man is like a planted tree in a well-watered garden.

a. Fruitful (explicit)

b. Stable (implicit)

4. The blessed man is spiritually dynamic in prospering his affairs.

II. The Man of Cursing vv. 4–6

A. The ungodly man is marked by instability like chaff.

B. The ungodly man comes into the judgment of God.

C. The judgment of God on the ungodly man involves excommunication from spiritual privileges.

Conclusion: God will prosper the righteous man and destroy the wicked. True piety should therefore be cultivated.

I.

No attempt will be made to offer a full exposition of Psalm 1 along the lines we have suggested in the outline. We shall concentrate attention on certain key aspects of the psalm. One question that has received considerable discussion is whether the three verbs in verse one constitute a progression of some kind (climax), or whether they simply view the total compass of experience. The vast majority of interpreters are convinced that there is an escalation here. The intent is to show the insidiousness of evil. Infection begins gradually, but spreads swiftly. Sin does not stampede us into the bottomless pit of infidelity at once. The stages are fairly easy, and in this fact is implicit warning to those who flirt with evil. It is not necessary to insist that the climax is reflected in all three parts of the parallel clause, (i.e. including words for sinners and describing locale) but it is fairly obvious in the verbs. Even so, there is reflected in lus (scorner) a certain extreme situation. It indicates an ultimate in depravity. The word lus is commonly found in the book of Proverbs and its usage there makes it clear that great perversity is intended. To mock, deride, and scorn God, his people, and his word, surely represents something very radical.

Looking at the individual segments of the verse, we may observe that to walk “…in the counsel of the ungodly,” means to give attentive ear to earth-bound philosophies. It is not necessary to restrict the reference to formal counselling. It may very well refer to the subtle and deceitful character of attitudes unthinkingly appropriated. A great deal of harm comes from being unguarded in the presence of worldly thinking. This is but the beginning of sorrows. Calvin stresses that withdrawal from the society of the ungodly is required for any who wishes to apply his mind to meditation on the Word of God.[5] It cannot be properly denied that many are naive and simpleminded when it comes to understanding the stratagems of the Enemy. Not all can say with Paul that “…we are not ignorant of his (Satan’s) devices.” (2 Cor. 2:11). Careful attention to the verbal sequence here will make us better informed. The infectious power of sin cannot be ignored or belittled.

The expression “…standeth in the way of sinners,” may be thought of as conscious adoption of worldly attitudes, and the conforming of the life to the logical tyranny of unabashed secularism. It is no longer a case of occasional and intermittent wicked influence, but joining rank and making common cause with the ungodly. Not an inadvertent inconsistency, but a deliberate and reasoned attitude consciously adopted. The infatuation of sin makes the person a prisoner to his own depraved desires and evil imagination. He soon grows more and more settled in his luxury of self-indulgence.

The last member of the series pictures a man who comes at last to a certain obduracy and obstinacy that encourages the most vile and blasphemous attacks upon God and his people. If we take the Hebrew word as meaning assembly rather than seat, it carries the implication of deliberate plotting. Such a thought immediately calls up Psalm 2:2 where “…take counsel together” makes such a conception explicit. Alexander summarizes the steps of the climax as: (1) occasional conformity; (2) fixed association; and (3) established residence.[6]

II.

The expression “blessed” with which the psalm opens may be treated here as providing an appropriate transition to the positive traits of the godly man discussed below. Scholars have rightly related this to the beatitudes of our Lord in Mt. 5:1 ff. In this connection notice that the translation “happy” is definitely not happy. The loss in such a rendering is incalculable. It is difficult to avoid the comparatively superficial connotation of such an expression. Moreover, it seems fairly clear that even the familiar “Blessed is the man…” of the AV does less than justice to the Hebrew expression, which is an exclamation, a ringing cry of triumph. Much to be preferred is “O the blessedness of…”, or, “O the blessings of…”, depending on whether one understands the form ʾashere as a simple numerical plural or a plural of intensity. In either case the stress falls on the unique state of the righteous man. Alexander’s “How completely happy…” is comparatively vapid.[7]

III.

The positive elements of the description of the godly man are presented in the figure of the tree, a way of speaking not unfamiliar to the Old Testament. The palm as a stately and noble tree fits well the symbol of spiritual stature. It is an attractive emblem of spiritual life and productivity. The image of deliberate planting, perhaps in the garden of an estate, is the likely thought. The words palge mayim (rivers of water) properly refer here to artificially constructed water channels rather than to natural streams. Concrete spiritual virtues are pictured as fruit, and Jesus applies the same general thought to the vine in Jn. 15:1 ff. Fruit comes as a result of a vital, living relationship, and the point is clear that spirituality involves the presence of Christian character. The idea of stability is not explicit, but may be safely inferred.

IV.

The contrast between the godly and the ungodly is brought to sharp focus in verses five and six. The idea that “…the ungodly shall not stand in the judgment,” is not meant to deny a resurrection of the wicked dead as some have rather strangely supposed, but rather the inability of the sinner to endure the wrath of God is in view. Expositors disagree much about the judgment here referred to, some seeing it as eschatological, others as present. In either case the wicked man will not endure. His life is disoriented toward God and he is therefore afflicted with pernicious instability, (Isa. 57:20). The evil man buckles beneath the pressures of life through his inherent weakness, but he is also crushed by the millstone of heavenly justice.

Contrariwise, the righteous not only exult in present blessings, but know their future is bright with the assurances of God. The Lord “knoweth” their way. Much more than mere cognition is in view, for this does not distinguish the righteous above the wicked. Briggs sees in this expression a living, tender and intimate relation.[8] Though the word in certain contexts may mean “choose,” it probably does not reach that far here. It does, however, stand in natural contrast to the perishing of the wicked. In this manner the blessedness of true piety is accentuated.

Notes

1. Charles A. Briggs, A Critical and Exegetical Commentary on the Book of Psalms. Edinburgh: T. and T. Clark 1907, Vol. I, p. 3.
2. E. W. Hengstenberg, Commentary on the Psalms, Edinburgh: T. and T. Clark, 1846, Vol. I, pp. 1-6.
3. Franz Delitzsch, Biblical Commentary on the Psalms, T. and T. Clark, 1876, Vol. I, p. 82.
4. John Calvin, Commentary on the Book of Psalms, Grand Rapids: Wm. B. Eerdmans Publishing Co., 1963 edition, p. 1.
5. Ibiid, p. 2.
6. J. A. Alexander, The Psalms, Philadelphia: Presbyterian Board of Publication, 1850, Vol. I., p. 2.
7. Ibid.
8. Briggs, Op. Cit. p. 7.