Psalms 1
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150
Psalms 1
The Blessed Man
1Blessed 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.
Jamieson-Fausset-Brown
INTRODUCTION
The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12, 13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Ep 5:19, "singing ... in psalms, hymns, and spiritual songs."
Titles.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Is 38:9).
"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Ha 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.
Authors.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Lu 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Ac 4:25 and He 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.
Contents.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.
Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.
The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Ac 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.
The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:
The Messiah and His Kingdom.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Ac 2:30; Ro 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mt 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mt 27:46], and died with those of another on His lips [Lu 23:46]. Paul and Silas in the dungeon [Ac 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.
Angus' or Bickersteth's arrangement may be profitably used as a guide for finding a Psalm on a special topic. It is a little modified, as follows:
1. Didactic. (1) Good and bad men: Psalms 1, 5, 7, 9-12, 14, 15, 17, 24, 25, 32, 34, 36, 37, 50, 52, 53, 58, 73, 75, 84, 91, 92, 94, 112, 121, 125, 127, 128, 133; (2) God's law: Psalms 19, 119; (3) Human life vain: Psalms 39, 49, 90; (4) Duty of rulers: Psalms 82, 101. 2. Praise. (1) For God's goodness generally to Israel: Psalms 46, 48, 65, 66, 68, 76, 81, 85, 98, 105, 124, 126, 129, 135, 136, 149; (2) To good men, Psalms 23, 34, 36, 91, 100, 103, 107, 117, 121, 145, 146; (3) Mercies to individuals: Psalms 9, 18, 22, 30, 40, 75, 103, 108, 116, 118, 138, 144; (4) For His attributes generally: Psalms 8, 19, 24, 29, 33, 47, 50, 65, 66, 76, 77, 93, 95-97, 99, 104, 111, 113-115, 134, 139, 147, 148, 150. 3. Devotional--expressive of (1) Penitence: Psalms 6, 25, 32, 38, 51, 102, 130, 143; (2) Trust in trouble: Psalms 3, 16, 27, 31, 54, 56, 57, 61, 62, 71, 86; (3) Sorrow with hope: Psalms 13, 22, 69, 77, 88; (4) Of deep distress: Psalms 4, 5, 11, 28, 41, 55, 59, 64, 70, 109, 120, 140, 141, 143; (5) Feelings when deprived of religious privileges: Psalms 42, 43, 63, 84; (6) Desire for help: Psalms 7, 17, 26, 35, 44, 60, 74, 79, 80, 83, 89, 94, 102, 129, 137; (7) Intercession: Psalms 20, 67, 122, 132, 144. 4. Historical. Psalms 78, 105, 106. 5. Prophetical. Psalms 2, 16, 22, 40, 45, 68, 69, 72, 97, 110, 118.
Note.--The compiler of the following notes has omitted all references to authors, as needlessly encumbering the commentary. He has had before him the works of Calvin, Scott, Poole, Ainsworth, Cobbin, Geice, Vatablus, Tholuck, J. H. Michaelis, Rosenmuller, and Alexander. To the two last named he has been particularly indebted for the parallel passages. He has made a free use of the views advanced by these authors, and claims no credit for anything in the work except the conciseness united with fullness of exposition. Whoever attempts it will find it far easier to write a long commentary than a brief one.
PSALM 1
Psa 1:1-6. The character and condition, and the present and future destiny, of the pious and the wicked are described and contrasted, teaching that true piety is the source of ultimate happiness, and sin of misery. As this is a summary of the teachings of the whole book, this Psalm, whether designedly so placed or not, forms a suitable preface.
1. Blessed--literally, "oh, the happiness"--an exclamation of strong emotion, as if resulting from reflecting on the subject. The use of the plural may denote fulness and variety (2Ch 9:7).
counsel ... way ... seat--With their corresponding verbs, mark gradations of evil, as acting on the principles, cultivating the society, and permanently conforming to the conduct of the wicked, who are described by three terms, of which the last is indicative of the boldest impiety (compare Psa 26:4, 5; Jr 15:17).
INTRODUCTION
The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12, 13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Ep 5:19, "singing ... in psalms, hymns, and spiritual songs."
Titles.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Is 38:9).
"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Ha 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.
Authors.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Lu 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Ac 4:25 and He 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.
Contents.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.
Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.
The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Ac 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.
The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:
The Messiah and His Kingdom.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Ac 2:30; Ro 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mt 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mt 27:46], and died with those of another on His lips [Lu 23:46]. Paul and Silas in the dungeon [Ac 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.
Angus' or Bickersteth's arrangement may be profitably used as a guide for finding a Psalm on a special topic. It is a little modified, as follows:
1. Didactic. (1) Good and bad men: Psalms 1, 5, 7, 9-12, 14, 15, 17, 24, 25, 32, 34, 36, 37, 50, 52, 53, 58, 73, 75, 84, 91, 92, 94, 112, 121, 125, 127, 128, 133; (2) God's law: Psalms 19, 119; (3) Human life vain: Psalms 39, 49, 90; (4) Duty of rulers: Psalms 82, 101. 2. Praise. (1) For God's goodness generally to Israel: Psalms 46, 48, 65, 66, 68, 76, 81, 85, 98, 105, 124, 126, 129, 135, 136, 149; (2) To good men, Psalms 23, 34, 36, 91, 100, 103, 107, 117, 121, 145, 146; (3) Mercies to individuals: Psalms 9, 18, 22, 30, 40, 75, 103, 108, 116, 118, 138, 144; (4) For His attributes generally: Psalms 8, 19, 24, 29, 33, 47, 50, 65, 66, 76, 77, 93, 95-97, 99, 104, 111, 113-115, 134, 139, 147, 148, 150. 3. Devotional--expressive of (1) Penitence: Psalms 6, 25, 32, 38, 51, 102, 130, 143; (2) Trust in trouble: Psalms 3, 16, 27, 31, 54, 56, 57, 61, 62, 71, 86; (3) Sorrow with hope: Psalms 13, 22, 69, 77, 88; (4) Of deep distress: Psalms 4, 5, 11, 28, 41, 55, 59, 64, 70, 109, 120, 140, 141, 143; (5) Feelings when deprived of religious privileges: Psalms 42, 43, 63, 84; (6) Desire for help: Psalms 7, 17, 26, 35, 44, 60, 74, 79, 80, 83, 89, 94, 102, 129, 137; (7) Intercession: Psalms 20, 67, 122, 132, 144. 4. Historical. Psalms 78, 105, 106. 5. Prophetical. Psalms 2, 16, 22, 40, 45, 68, 69, 72, 97, 110, 118.
Note.--The compiler of the following notes has omitted all references to authors, as needlessly encumbering the commentary. He has had before him the works of Calvin, Scott, Poole, Ainsworth, Cobbin, Geice, Vatablus, Tholuck, J. H. Michaelis, Rosenmuller, and Alexander. To the two last named he has been particularly indebted for the parallel passages. He has made a free use of the views advanced by these authors, and claims no credit for anything in the work except the conciseness united with fullness of exposition. Whoever attempts it will find it far easier to write a long commentary than a brief one.
PSALM 1
Psa 1:1-6. The character and condition, and the present and future destiny, of the pious and the wicked are described and contrasted, teaching that true piety is the source of ultimate happiness, and sin of misery. As this is a summary of the teachings of the whole book, this Psalm, whether designedly so placed or not, forms a suitable preface.
1. Blessed--literally, "oh, the happiness"--an exclamation of strong emotion, as if resulting from reflecting on the subject. The use of the plural may denote fulness and variety (2Ch 9:7).
counsel ... way ... seat--With their corresponding verbs, mark gradations of evil, as acting on the principles, cultivating the society, and permanently conforming to the conduct of the wicked, who are described by three terms, of which the last is indicative of the boldest impiety (compare Psa 26:4, 5; Jr 15:17).
The Pulpit Commentary
Blessed is the man; literally, blessings are to the man. But the Authorized Version exactly gives the sense (comp. Psa_2:12). That walketh not in the counsel of the ungodly. The margin gives, "or wicked," and this is probably the best rendering of the word used (רשׁעים). The righteous man is first described negatively, under three heads.
(1) He "does not walk in the counsel of the ungodly:" i.e. he does not throw in his lot with the wicked does not participate in their projects or designs;
(2) he standeth not in the way of sinners; i.e. he does not take part in their actions, does not follow the same moral paths; and
(3) he sitteth not in the seat of the scornful; i.e. has no fellowship with them in the "scorn" which they cast upon religion. The word used for scornful (לֵץ) is Solomonian (Pro_1:22; Pro_3:34; Pro_13:1), but in the Psalter occurs only in this place.
Blessed is the man; literally, blessings are to the man. But the Authorized Version exactly gives the sense (comp. Psa_2:12). That walketh not in the counsel of the ungodly. The margin gives, "or wicked," and this is probably the best rendering of the word used (רשׁעים). The righteous man is first described negatively, under three heads.
(1) He "does not walk in the counsel of the ungodly:" i.e. he does not throw in his lot with the wicked does not participate in their projects or designs;
(2) he standeth not in the way of sinners; i.e. he does not take part in their actions, does not follow the same moral paths; and
(3) he sitteth not in the seat of the scornful; i.e. has no fellowship with them in the "scorn" which they cast upon religion. The word used for scornful (לֵץ) is Solomonian (Pro_1:22; Pro_3:34; Pro_13:1), but in the Psalter occurs only in this place.
2But his delight is in the law of the LORD; and in his law doth he meditate day and night.
Jamieson-Fausset-Brown
2. law--all of God's word then written, especially the books of Moses (compare Psa 119:1, 55, 97, &c.).
2. law--all of God's word then written, especially the books of Moses (compare Psa 119:1, 55, 97, &c.).
The Pulpit Commentary
But his delight is in the Law of the Lord. The righteous man is not described positively, under two heads.
(1) He delights in the Law (camp. Psa_109:16, 47, 77; Rom_7:22).
(2) He constantly mediates in it. The "Law" intended—תוֹרה, not התּוֹרה—is probably not the mere Law of Moses, but God's law, as made known to man in any way. Still, the resemblance of the passage to Jos_1:8 shows the Law of Moses to have been very specially in the writer's thoughts. In his Law doth he meditate day and night; compare, besides Jos_1:8, the following: Psa_63:6; Psa_119:15, Psa_119:48, Psa_119:78, Psa_119:97. Constant meditation in God's Law has characterized all saint.
But his delight is in the Law of the Lord. The righteous man is not described positively, under two heads.
(1) He delights in the Law (camp. Psa_109:16, 47, 77; Rom_7:22).
(2) He constantly mediates in it. The "Law" intended—תוֹרה, not התּוֹרה—is probably not the mere Law of Moses, but God's law, as made known to man in any way. Still, the resemblance of the passage to Jos_1:8 shows the Law of Moses to have been very specially in the writer's thoughts. In his Law doth he meditate day and night; compare, besides Jos_1:8, the following: Psa_63:6; Psa_119:15, Psa_119:48, Psa_119:78, Psa_119:97. Constant meditation in God's Law has characterized all saint.
3And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.
Jamieson-Fausset-Brown
3. like a tree--(Jr 17:7, 8).
planted--settled, fast.
by--or, "over."
the rivers--canals for irrigation.
shall prosper--literally, "make prosper," brings to perfection. The basis of this condition and character is given (Psa 32:1).
3. like a tree--(Jr 17:7, 8).
planted--settled, fast.
by--or, "over."
the rivers--canals for irrigation.
shall prosper--literally, "make prosper," brings to perfection. The basis of this condition and character is given (Psa 32:1).
The Pulpit Commentary
And he shall be like a tree planted by the rivers of water. The comparison of a man to a. tree is frequent in the Book of Job (Job_8:16, Job_8:17; Job_14:7-10; Job_15:32, Job_15:33, etc.), and occurs once in the Pentateuch (Num_24:6). We find it again in Psa_92:12-14, and frequently in the prophets. The "rivers of water" spoken of (פַּלְגַ־מָיִם) are undoubtedly the "streams" (Revised Version) or "canals of irrigation" so common both in Egypt and in Babylonia, by which fruit trees were planted, as especially date-palms, which need the vicinity of water. That such planting of trees by the waterside was known to the Israelites is evident, both from this passage and from several others, as Num_24:6; Ecc_2:5; Jer_17:8; Eze_17:5, Eze_17:8, etc. It is misplaced ingenuity to attempt to decide what particular tree the writer had in his mind, whether the palm, or the oleander, or any other, since he may not have been thinking of any particular tree. That bringeth forth his fruit in his season. Therefore not the oleander, which has no fruit, and is never planted in the East, but grows naturally along the courses of streams. His leaf also shall not wither. Compare the contrary threat of Isaiah against the wicked of his time, "Ye shall be as an oak whose leaf fadeth, and as a garden that hath no water" (Isa_1:30). And whatsoever he doeth shall prosper; rather, perhaps, in whatsoever he doeth he shall prosper.
And he shall be like a tree planted by the rivers of water. The comparison of a man to a. tree is frequent in the Book of Job (Job_8:16, Job_8:17; Job_14:7-10; Job_15:32, Job_15:33, etc.), and occurs once in the Pentateuch (Num_24:6). We find it again in Psa_92:12-14, and frequently in the prophets. The "rivers of water" spoken of (פַּלְגַ־מָיִם) are undoubtedly the "streams" (Revised Version) or "canals of irrigation" so common both in Egypt and in Babylonia, by which fruit trees were planted, as especially date-palms, which need the vicinity of water. That such planting of trees by the waterside was known to the Israelites is evident, both from this passage and from several others, as Num_24:6; Ecc_2:5; Jer_17:8; Eze_17:5, Eze_17:8, etc. It is misplaced ingenuity to attempt to decide what particular tree the writer had in his mind, whether the palm, or the oleander, or any other, since he may not have been thinking of any particular tree. That bringeth forth his fruit in his season. Therefore not the oleander, which has no fruit, and is never planted in the East, but grows naturally along the courses of streams. His leaf also shall not wither. Compare the contrary threat of Isaiah against the wicked of his time, "Ye shall be as an oak whose leaf fadeth, and as a garden that hath no water" (Isa_1:30). And whatsoever he doeth shall prosper; rather, perhaps, in whatsoever he doeth he shall prosper.
4The ungodly are not so: but are like the chaff which the wind driveth away.
Jamieson-Fausset-Brown
4. not so--either as to conduct or happiness.
like the chaff--which, by Eastern modes of winnowing against the wind, was utterly blown away.
4. not so--either as to conduct or happiness.
like the chaff--which, by Eastern modes of winnowing against the wind, was utterly blown away.
The Pulpit Commentary
The ungodly are not so; or, the wicked (see the comment on Psa_1:1. But are like the chaff which the wind driveth away. "Chaff" is used throughout Scripture as an emblem of what is weak and worthless (see Job_21:18; Psa_35:5; Isa_5:24; Isa_17:13; Isa_29:5; Isa_33:11; Isa_41:15; Jer_23:28; Dan_2:35; Hos_13:3; Zep_2:2; Mat_3:12; Luk_3:17). In ancient times it was considered of no value at all, and when corn was winnowed, it was thrown up in the air until the wind had blown all the chaff away.
The ungodly are not so; or, the wicked (see the comment on Psa_1:1. But are like the chaff which the wind driveth away. "Chaff" is used throughout Scripture as an emblem of what is weak and worthless (see Job_21:18; Psa_35:5; Isa_5:24; Isa_17:13; Isa_29:5; Isa_33:11; Isa_41:15; Jer_23:28; Dan_2:35; Hos_13:3; Zep_2:2; Mat_3:12; Luk_3:17). In ancient times it was considered of no value at all, and when corn was winnowed, it was thrown up in the air until the wind had blown all the chaff away.
5Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.
Jamieson-Fausset-Brown
5. stand in the judgment--be acquitted. They shall be driven from among the good (Mt 25:45, 46).
5. stand in the judgment--be acquitted. They shall be driven from among the good (Mt 25:45, 46).
The Pulpit Commentary
Therefore the ungodly (or, the wicked) shall not stand in the judgment. "Therefore," as being chaff, i.e. "destitute of spiritual vitality" (Kay), "the wicked shall not stand," or shall not rise up, "in the judgment," i.e. in the judgment of the last day. So the Targum, Rashi, Dr. Kay, Canon Cook, and others. It is certainly not conceivable that any human judgment is intended by "the judgment" (הַמִּשְׁפָט), and though possibly "all manifestations of God's punitive righteousness are comprehended" (Hengstenberg), yet the main idea must be that the wicked shall not be able to "stand," or" rise up," i.e. "hold up their heads" (Aglen), in the last day. Nor sinners in the congregation of the righteous. Here the human judgment comes in. Sinners will be cast out, not only from heaven, hut also from the Church, or "congregation of the righteous," if not before, at any rate when the "congregation" is finally made up.
Therefore the ungodly (or, the wicked) shall not stand in the judgment. "Therefore," as being chaff, i.e. "destitute of spiritual vitality" (Kay), "the wicked shall not stand," or shall not rise up, "in the judgment," i.e. in the judgment of the last day. So the Targum, Rashi, Dr. Kay, Canon Cook, and others. It is certainly not conceivable that any human judgment is intended by "the judgment" (הַמִּשְׁפָט), and though possibly "all manifestations of God's punitive righteousness are comprehended" (Hengstenberg), yet the main idea must be that the wicked shall not be able to "stand," or" rise up," i.e. "hold up their heads" (Aglen), in the last day. Nor sinners in the congregation of the righteous. Here the human judgment comes in. Sinners will be cast out, not only from heaven, hut also from the Church, or "congregation of the righteous," if not before, at any rate when the "congregation" is finally made up.
6For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.
Jamieson-Fausset-Brown
6. knoweth the way--attends to and provides for them (Psa 101:6; Pr 12:10; Ho 13:5).
way of the wicked--All their plans will end in disappointment and ruin (Psa 37:13; 146:8; Pr 4:19).
6. knoweth the way--attends to and provides for them (Psa 101:6; Pr 12:10; Ho 13:5).
way of the wicked--All their plans will end in disappointment and ruin (Psa 37:13; 146:8; Pr 4:19).
The Pulpit Commentary
For the Lord knoweth the way of the righteous. God is said to "know" those of whom he approves, and. on whom he "lifts up the light of his countenance." The wicked he does not "know;" he "casts them out of the sight of his eyes"—"casts them behind his back;" refuses to acknowledge them. God "knows the way of the righteous," and therefore they live and prosper; he does not know the way of the wicked, and therefore the way of the (wicked, or) ungodly shall perish (compare the beginning and end of Psa_112:1-10.).
For the Lord knoweth the way of the righteous. God is said to "know" those of whom he approves, and. on whom he "lifts up the light of his countenance." The wicked he does not "know;" he "casts them out of the sight of his eyes"—"casts them behind his back;" refuses to acknowledge them. God "knows the way of the righteous," and therefore they live and prosper; he does not know the way of the wicked, and therefore the way of the (wicked, or) ungodly shall perish (compare the beginning and end of Psa_112:1-10.).
THE HOLY BIBLE
Psalms
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT