Author: Very probably David: This is the introductory psalm in a book predominantly authored by David. Of the 41 Psalms in “Book 1,” 38 are given definitely as David’s. Another (Psa. 2), with no author noted in the Old Testament, is ascribed to David also (Acts 4:25). Yet another (Psa. 33), untitled, is assigned to David by the Septuagint. If we may assume that David also composed this first Psalm, we have therefore, which seems likely, a clean sweep of Book 1 for the “Sweet Psalmist of Israel.”
For those of us who do our daily Bible readings by Bro. Roberts’ “Bible Companion,” this first Psalm is the reading with which we begin each new year. From the nature of the psalm ,it is quite fitting that we do so. Indeed, it would be profitable if we would, as we continue through the Psalms, return often to this first one and contemplate its messages of warning and comfort all through the year.
The two main themes of the Psalms as a whole—as well as the two main themes of all the Bible are the character f God and the character of man. Isaiah explains these principles briefly:
“For My thoughts are not your thoughts, neither are your ways My ways, saith the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts” (55: 2,9).
Psalm 1 serves as a very fitting introduction to the entire book, because it deals with both these topics quite thoroughly, although in a short space. Yahweh is presented as the all-wise, the all-powerful God who has given man a law of conduct, and who promises many glorious benefits — both present and future –to those who diligently follow His commands. The judgments and pronouncements of Yahweh are always righteous and above reproach. He has set forth for each individual a choice between two different ways — the way of life and the way of death (Matt. 7:13,14).
Associations with Wicked Harmful
This Psalm also shows us a clear picture of man, and his natural desires and aspirations — inevitably disobedient to God’s law. It shows that associations with the wicked can be very harmful, and it defines the wicked in a much broader sense than we might wish.
It shows the importance of building good habits, the importance of continuing in our efforts to achieve a pleasing character before our Father. It presents a warning of rejection and punishment, which is sure and certain to all who remain in their natural, sinful ways.
Paul, in his letter to the Hebrews, says that the word of God is sharper than any two-edged sword, and that it may be successfully used to divide asunder the soul (or natural man) and the spirit (or godly man) (Heb. 4:12, 13).
By using care and tireless comparison, we can submit ourselves to this test of the word of God. We can cut away what is natural, and we can cultivate and nourish what is spiritual. The first Psalm is one of the best swords—and spades—for this purpose.
Must Not Forget What We Read
But if we read over this psalm and forget it, making no effort to apply it practically to our own lives, then we become like the man f which James speaks:
“For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in in a glass; For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was” (1:23,24).
The first Psalm may be divided into two sections. Yahweh’s just judgments are manifested toward righteous persons in vv, 55 1-3 and against wicked persons in 55v 4-6: demonstrating the two ways of Matt. 7:13,14.
Verse 1
“Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.”
“Blessed” — The Hebrew is “yasher,” signifying “upright” or “happy” (Deut. 33:29). In the Septuagint, the Greek word “Makarios” corresponds to Christ’s “blessings” (the “Beatitudes” of Matt. 5). Literally, “many happiness’s to . . .” Happiness in the present life—in temporal affairs, in health and long life. Happiness in the future life—in an immortal existence as a spirit-being, always young, always vigorous, always singing praises to our Father.
In this verse there is a striking progression, or series, of 3 conditions. A good example for conduct is expressed negatively, in 3 positions of successively deepening sin, as “bad company ruins good character” (1 Cor: 15:35). Let -us note them carefully:
- “Walking,” “standing,” and sitting” give the idea of a person passing by an exhibition, on his way to something important. But a diversion catches his eye, and he pauses and “stands” for just a minute. Soon his interest in the exhibition deepens, and his standing alongside changes to a “sitting” — an active participation in the affairs, which in the case of this verse are the affairs of the wicked.
- .”The counsel,” “the way,” and “the seat”: These three present a terrifying warning. If we once begin to, listen to the counsel, or advice, of the wicked — and if we continue to allow such poor advice to enter and to dominate our minds — then we will soon find ourselves in “the way” f the wicked, that is, in their ways, customs, and daily walk. And from this it is only a short step to their “seat,” or their assemblies: their gatherings and parties, their constant companionship. Thus we may descend, as one brother put it, from “casual contact to close co-operation.”
- Finally, in the very same verse: “Ungodly,” “sinners,” and “scornful.” Generally speaking, the ungodly are those naturally evil persons who know little of God and who make little effort to learn of Him or to mend their ways. All of the world outside of the ecclesia fall into this broad category. This is the first step in the descending ladder f the wicked. “Sinners” expresses a much more active inclination toward sin, usually against the revealed and understood word of God. And when we begin by our deeds to deny God and to deny His power in our lives, then we become not only sinners, but “scornful” as well. Such people not only realize their wickedness before God, but they flaunt it openly and without regret before both God and man.
David was a sinner, Moses was a sinner. But such men as these did not remain such; they repented of their sins and worked carefully to change their ways. The Pharaoh of Egypt was “scornful”; he saw the power of God, and yet he continued to harden his heart. Many of those who sought after Jesus to condemn him were “scornful” also. They witnessed his power and recognized his origin and authority, but were not affected by it in the least.
“The man” — Hebrew “ish”, a strong, vigorous man. The word implies some degree f pre-eminence, and is therefore more fitting to describe Jesus Christ—the pre-eminently perfect man. In contrast to this verse, the second “Beatitude” in the Psalms reads:
“Blessed is the man (“Adam'”, red, flesh, earthly origin) unto whom the Lord imputeth not iniquity” (Psa. 32:1,2).
We Must Strive to Obey
These are words incapable of application to Christ, who knew no sin. However, they complete the cycle: The “Adam” is forgiven his sins through the “ish” who lived a sinless life and died a perfect sacrifice. (This line of thought is, of course, not intended to negate the exhortations of this Psalm to us. We must strive, though we cannot obey perfectly as did Christ.)
Verse 2
“But his delight is in the law of the Lord; and in his law doth he meditate day and night.”
The study of God’s word should be the all-consuming desire of our whole life (Psa. 42:1; 63:1). Everything should take second place beside this. The Hebrew word translated “delight” might be best rendered as “inclination”. This reminds us of the saying, “As the twig is bent, so the tree will, grow”. The cultivating of good habits—as the daily reading of God’s word—cannot help but be beneficial. The more we do this, the greater will our “delight” grow.
“If any man will do His will, he shall know of the doctrine” (i.e., more fully, as experience deepens) (John 7:17).
This psalm covers an entire day—”day and night.” When is the time of day we may confidently set our thoughts on the world that passeth away? There is no such time, for every minute of the twenty-four hours is either day or night, and therefore the time for meditation in Yahweh’s law.
The Origin of the Organic World – Part One