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Psalm One
New King James Version (NKJV)
INTRODUCTION TO PSALM 1
This
psalm
though without a title
may reasonably be thought to be a psalm of
David; since the next psalm
which is also without a title
is ascribed to him
Acts 4:25; and since both are joined
together as one psalm by the JewsF11T. Bab. Beracot
fol. 9. 2. ;
See Gill on Acts 13:33; and since this is the general
preface to the whole book
which is chiefly of David's penning
it is entitled
in the metaphrase of Apollinarius
"a
Song of David
the Prophet and King.'
Psalm 1:1 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;
YLT
1O the happiness of that
one
who Hath not walked in the counsel of the wicked. And in the way of
sinners hath not stood
And in the seat of scorners hath not sat;
Blessed is the man
.... This
psalm begins in like manner as Christ's sermon on the mount
Matthew 5:3; setting forth the praises and
expressing the happiness of the man who is described in this verse and Psalm 1:2. The words may be rendered
"O
the blessednesses of the man"
or "of this man"F12אשרי האיש "beatitudines
illius viri"
Montanus
Vatablus
Gejerus. ; 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 manF13"Recti
incessus
felices progressus
ac prosperi successus"
Michaelis; so
Piscator.
'
who
answers to the following characters; which right walking of his is next observed
and his prosperity in Psalm 1:3. Some have interpreted this psalm
of Christ
and think it is properly spoken of himF14Justinian. in
Octapl. Psalt
in loc. Romualdus apud Mabillon. Itinerar. Ital. p. 181. ;
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
Romans 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
Judges 1:4; and for whom the law is made
and against whom it lies
1 Timothy 1:9. The wordF15רשעים "significat eos qui sine quiete et indesinenter
impie degunt"
Vatablus. 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
Luke 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 wordF16הטאים "qui longissime aberrant a scopo legis";
Gerjerus. 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 Romans 6:1. The Pharisees in the time of
Christ
though they were not openly and outwardly sinners
yet they were
secretly and inwardly such
Matthew 23:28; and the way they stood in
was that of justification by the works of the law
Romans 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 Proverbs 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 Proverbs 9:7; and Deists and atheists
who
scoff at divine revelation
and mock at a future state
at death
hell
and
judgment
as in Isaiah 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 Psalm 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.
Psalm 1:2 2 But his delight is
in the law of the Lord
And in His law he meditates day and night.
YLT
2But -- in the law of
Jehovah [is] his delight
And in His law he doth meditate by day and by night:
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
Psalm 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 Luke 24:44. Moreover the word תורה
here used
signifies "doctrine"
and may
intend the evangelic doctrine
as it does in Psalm 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 Isaiah 2:3; of the doctrine of the Messiah
that is
the Gospel; and is the same with the law
or doctrine of faith
in Romans 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
Joshua 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.
Psalm 1:3 3 He shall be like a tree Planted
by the rivers of water
That brings forth its fruit in its season
Whose leaf
also shall not wither; And whatever he does shall prosper.
YLT
3And he hath been as a tree
Planted by rivulets of water
That giveth its fruit in its season
And its leaf
doth not wither
And all that he doth he causeth to prosper.
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"F17Vid. Noldii
Concord. Part. Ebr. p. 308. . As Psalm 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
Psalm 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
Psalm 80:8; and such a spiritual plantation
is of God the husbandman; whose planting the saints are efficiently
Isaiah 60:21. And it is owing to the word
the ingrafted word
James 1:21
which is the means of this
ingrafture
and to the ministers of it instrumentally; some of whom plant
and
others water
1 Corinthians 3:6. Moreover
the happy man
before described is like a tree that is situated "by the rivers of
water"
or "divisions"F18על
פלגי "juxta divisiones"; Musculus
Hammond;
so Ben Melech. and rivulets of water; which running about the plants
make them
very fruitful and flourishing; see Ezekiel 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
Song of Solomon 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
John 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 Isaiah 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
John 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.
Psalm 1:4 4 The ungodly are not
so
But are like the chaff which the wind drives away.
YLT
4Not so the wicked: But --
as chaff that wind driveth away!
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 Psalm 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
Judges 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 Matthew 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
Psalm 1:5 5 Therefore the ungodly
shall not stand in the judgment
Nor sinners in the congregation of the
righteous.
YLT
5Therefore the wicked rise
not in judgment
Nor sinners in the company of the righteous
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
Malachi 4:1
when the great day of the
Lamb's wrath is come
who will be able to stand? Romans 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
2 Corinthians 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
Matthew 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 Ecclesiastes 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
John 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
Psalm 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.
Psalm 1:6 6 For the Lord knows the way
of the righteous
But the way of the ungodly shall perish.
YLT
6For Jehovah is knowing the
way of the righteous
And the way of the wicked is lost!
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
Psalm 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.
──《John Gill’s
Exposition of the Bible》