1. More exactly:
Happy the man who hath not walked in the counsel of wicked men,
Nor stood in the way of sinners,
Nor sat in the session of scorners.
Blessed] Or, happy: LXX μακάριος. Cp. [ Mat 5:3] ff. The righteous man is first described negatively and retrospectively. All his life he has observed the precept, ‘depart from evil’ ([ Psa 34:14]).
the ungodly] Rather, wicked men: and so in [ Psa 1:4-6]. It is the most general term in the O.T. for the ungodly in contrast to the righteous. If the primary notion of the Hebrew word râshâ is unrest (cp. [ Job 3:17]; [ Isa 57:20-21]), the word well expresses the disharmony which sin has brought into human nature, affecting man’s relation to God, to man, to self.
sinners] Those who miss the mark, or go astray from the path of right. The intensive form of the word shews that habitual offenders are meant. Cp. [ Pro 1:10] ff.
the scornful] Better, as the word is rendered in Proverbs, scorners: those who make what is good and holy the object of their ridicule. With the exception of the present passage and [ Isa 29:20] (cp. however [ Isa 28:14]; [ Isa 28:22], R.V.; [ Hos 7:5]) the term is peculiar to the Book of Proverbs. There ‘the scorners’ appear as a class of defiant and cynical freethinkers, in contrast and antagonism to ‘the wise.’ The root-principle of their character is a spirit of proud self-sufficiency, a contemptuous disregard for God and man ([ Pro 21:24]). It is impossible to reform them, for they hate reproof, and will not seek instruction ([ Pro 13:1]; [ Pro 15:12]). If they seek for wisdom they will not find it ([ Pro 14:6]). It is folly to argue with them ([ Pro 9:7-8]). They are generally detested ([ Pro 24:9]), and in the interests of peace must be banished from society ([ Pro 22:10]). Divine judgements are in store for them, and their fate is a warning to the simple ([ Pro 3:34]; [ Pro 19:25]; [ Pro 19:29]; [ Pro 21:11]).
The three clauses of the verse with their threefold parallelism (walk, stand, sit: counsel, way, session: wicked, sinners, scorners) emphasise the godly man’s entire avoidance of association with evil and evil-doers in every form and degree. They denote successive steps in a career of evil, and form a climax:—(1) adoption of the principles of the wicked as a rule of life: (2) persistence in the practices of notorious offenders: (3) deliberate association with those who openly mock at religion. With the first clause and for the phrase counsel of the wicked cp. [ Mic 6:16]; [ Jer 7:24]; [ Job 10:3]; [ Job 21:16]; [ Job 22:18]: for stood &c., cp. [ Psa 36:4]. For both clauses cp. the concrete example in [ 2Ch 22:3-5]. With the third clause cp. [ Psa 26:4-5].
2. The positive principle and source of the righteous man’s life. The law of the Lord is his rule of conduct. It is no irksome restriction of his liberty but the object of his love and constant study ([ Deu 6:6-9]). True happiness is to be found not in ways of man’s own devising, but in the revealed will of God. “The purpose of the Law was to make men happy.” Kay. Cp. [ Deu 33:29].
his delight] The religion of Israel was not an external formalism, but an obedience of the heart. Cp. [ Psa 37:31]; [ Psa 40:8]; [ Psa 112:1]; [ Psa 119:35]; [ Psa 119:97].
the law of the Lord] The Hebrew word tôrâh has a much wider range of meaning than law, by which it is always rendered in the A.V. It denotes (1) teaching, instruction, whether human ([ Pro 1:8]), or divine; (2) a precept or law; (3) a body of laws, and in particular the Mosaic law, and so finally the Pentateuch. The parallel to the second clause of the verse in [ Jos 1:8] suggests a particular reference to Deuteronomy; but the meaning here must not be limited to the Pentateuch or any part of it. Rather as in passages where it is parallel to and synonymous with the word of the Lord ([ Isa 1:10]; [ Isa 2:3]) it should be taken to include all Divine revelation as the guide of life.
meditate] The Psalmists meditate on God Himself ([ Psa 63:6]); on His works in nature and in history ([ Psa 77:12]; [ Psa 143:5]).
3. The consequent prosperity of the godly man is emblematically described. As a tree is nourished by constant supplies of water, without which under the burning Eastern sun it would wither and die, so the life of the godly man is maintained by the supplies of grace drawn from constant communion with God through His revelation. Cp. [ Psa 52:8]; [ Psa 92:12]; [ Psa 128:3]; [ Num 24:6]. If a special tree is meant, it is probably not the oleander (Stanley, Sinai and Palestine, p. 146), which bears no fruit; nor the vine ([ Eze 19:10]); nor the pomegranate; but the palm. Its love of water, its stately growth, its evergreen foliage, its valuable fruit, combine to suggest that it is here referred to. Cp. [Sir 24:14]; and see Thomson’s Land and the Book, p. 48 f.
the rivers of water] Better, streams of water: either natural watercourses ([ Isa 44:4]): or more probably artificial channels for irrigating the land. Cp. [ Pro 21:1]; [ Ecc 2:5-6].
and whatsoever &c.] Or, as R.V. marg., in whatsoever he doeth he shall prosper. The figure of the tree is dropped, and the words refer directly to the godly man. The literal meaning of the word rendered prosper is to carry through to a successful result. Cp. [ Jos 1:8]; and for illustration, [ Gen 39:3]; [ Gen 39:23].
4. In sharp contrast to the firmly-rooted, flourishing, fruitful tree is the chaff on the threshing-floor, worthless in itself, and liable to be swept away by every passing breeze.
The scattering of chaff by the wind is a common figure in the O.T. for the sudden destruction of the wicked. Cp. [ Psa 35:5]; [ Job 21:18]; [ Isa 29:5]; [ Hos 13:3]. Here it describes their character as well as their fate. It would be vividly suggestive to those who were familiar with the sight of the threshing-floors, usually placed on high ground to take advantage of every breeze, on which the corn was threshed out and winnowed by throwing it up against the wind with shovels, the grain falling on the floor to be carefully gathered up, the chaff left to be carried away by the wind and vanish.
The P.B.V. following the LXX and Vulg. adds from the face of the earth. Cp. [Amo 9:8]; [ Zep 1:2-3].
5. Therefore] The real character of the wicked will be manifested in the judgement. Since they are thus worthless and unstable, destitute of root and fruit, the wicked will not hold their ground in the judgement, in which Jehovah separates the chaff from the wheat ([ Mat 3:12]).
stand] So Lat. causa stare, and the opposite causa cadere. Cp. [ Psa 5:5]; [ Psa 130:3]; [ Nah 1:6]; [ Mal 3:2]; [Wis 5:1].
in the judgment] Not, before a human tribunal: nor merely in the last judgement, (as the Targum and many interpreters understand it): but in every act of judgement by which Jehovah separates between the righteous and the wicked, and vindicates His righteous government of the world. Cp. as an illustration Numbers 16. Each such ‘day of the Lord’ is a type and pledge of the great day of judgement. Cp. [ Isa 1:24] ff; [ Isa 2:12] ff.; [ Mal 3:5]; [ Ecc 12:14].
in the congregation of the righteous] The ‘congregation of Israel,’ which is the congregation of Jehovah,’ is in its true idea and ultimate destination, the ‘congregation of the righteous’ ([ Psa 111:1]). It is the aim of each successive judgement to purify it, until at last the complete and final separation shall be effected ([ Mat 13:41-43]).
6. The teaching of the Psalm is grounded on the doctrine of divine Providence. Each clause of the verse implies the supplement of its antithesis to the other clause. ‘The lord knows the way of the righteous,’ and under His care it is a ‘way of life’ ([ Psa 16:11]; [ Pro 12:28]); ‘a way of peace’ ([ Isa 59:8]); ‘a way eternal’ ([ Psa 139:24]). Equally He knows the way of the wicked, and by the unalterable laws of His government it can lead only to destruction; it is a way of death ([ Pro 14:12]).
knoweth] Divine knowledge cannot be abstract or ineffectual. It involves approval, care, guidance; or abandonment, judgement. The righteous man’s course of life leads to God Himself; and He takes care that it does not fail of its end ([ Nah 1:7]; [ 2Ti 2:19]).