planted by streams of water, Which yields its fruit in its season And its leaf does not wither; And in whatever he does, he prospers.
There seems to be a progression of time elements in these opening verses. Hebrew verbs do not express time, only context. It is possible that
1. the perfect verbs of Ps. 1:1 denote past time (i.e., how that person lived)
2. the imperfect verb of Ps. 1:2 denotes current time (i.e., way the person lives every day)
3. verse 3 starts out with a perfect verb with a waw (see Special Topic: Hebrew Grammar) which could denote a future condition like blessedness (i.e., expected fruitfulness)
The word blessed is plural but the object is singular, the man. This could be explained by
1. the plural is a Hebrew way to denote all the blessings of God
2. the man is a singular plural denoting all men who know and obey God (i.e., James 1:2-23). This is how the term a tree is used in Ps. 1:3a.
This word ( blessed, BDB 80) means happy, honored, or well off (cf. Matt. 5:3-12).
No human can be happy apart from God. We were created by Him and for Him (cf. Gen. 1:26-27; 3:8). Until our relationship with our Creator is vibrant, all other areas of physical life cannot bring true, lasting happiness! This relationship has observable characteristics!
SPECIAL TOPIC: BLESSING (OT)
Notice the three Qal perfect verbs which denote characteristic actions and attitude (i.e., settled character).
1. does not walk in the counsel of the wicked
2. does not stand in the way of sinners
3. does not sit in the seat of scoffers
The blessed faithful follower is described by negations in Ps. 1:1 and by their actions in Ps. 1:2.
This speaks of one's lifestyle associates. This emphasis on lifestyle is reinforced by the use of the verbs walk. . .stand. . .sit. We are affected by the group to which we belong, our peers (cf. 1 Cor. 15:33).
The term wicked (BDB 957) refers not only to active law breakers (i.e., commission and omission) but also to those who leave God out of their lives (i.e., practical atheist).
This is the covenant name for Israel's Deity, YHWH.
SPECIAL TOPIC: NAMES FOR DEITY
In the root meaning of the word path is way (cf. Ps. 1:6 [twice]) and is another term used for lifestyle. NT faithful followers were first described as people of the Way (cf. Acts 9:2; 19:9, 23; 22:4; 24:14, 22). This implies that biblical faith is more than assent to a doctrine or the participation in a ritual, but also lifestyle obedience and personal relationship (i.e., walk, cf. Eph. 4:1, 17; 5:2, 15).
We all have presuppositions about life. Scoffers (BDB 539, KB 529, Qal participle) represents the stereotype of an irreligious pessimist (i.e., Isa. 5:19; Jer. 17:15; Ezek. 12:22, 27; Mal. 2:17; 1 Tim. 4:1; 2 Tim. 3:1-5; 2 Pet. 3:3-4; Jude 1:18).
The term law (BDB 435) means teaching. In the Psalms the law always refers to the general teachings of God (cf. Psalm 119), not just the writings of Moses. The law was not a burden to the OT believer (cf. Ps. 19:7-13), but the very revelation of YHWH for longevity, peace, security, joy, and abundance.
SPECIAL TOPIC: Terms for God's Revelation (Using Deuteronomy and Psalms)
This verb (BDB 211, KB 237, Qal imperfect) denotes a soft reading of YHWH-revealed truths. The ancients did not read silently, so it must refer to quiet reading.
Notice how this verb is used.
1. meditating on YHWH's teachings Ps. 1:2; Jos. 1:8
2. meditating on YHWH Himself Ps. 63:6
3. meditating on YHWH's deeds Ps. 77:12; 143:5
4. meditating on terror Isa. 33:18
What do you meditate on?
Our thought life is the seed bed for our actions (cf. Pro. 23:7). This verse emphasizes the principle of continually (i.e., day and night) keeping God and His will in our consciousness. This was the original purpose symbolized in Deut. 6:8-9. I have included the comment from these verses here.
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Originally this phrase seems to be used as a metaphor (cf. LXX). The context is lifestyle-teaching opportunities for God's word. However, the rabbis took this verse very literally and they began to wrap a leather strap around their left hand with a small box (tefillin) attached which contained selected Scriptures from the Torah. The same kind of box was also strapped to their forehead. These phylacteries or frontals (BDB 377) are also mentioned in Deut. 11:18 and Matt. 23:5.
This again is a symbolic gesture that God is to have a part, not only in our home life, but in our social life (i.e., gate, cf. Deut. 21:19; 22:15, 24). As the threshold (BDB 265) of the home was often seen as the place of the demonic in the Greek and Roman worlds, in the Jewish world it represented the presence of God (i.e., the place where the blood of the Passover was placed, cf. Exod. 12:7, 22, 23).
Your gates (BDB 1044) may refer to the place of social meeting and justice (i.e., like the city gates). Usually, these small boxes and door markers (mezuza) contained several set passages of Scripture: Deut. 6:4-9; 11:13-21 and Exod. 13:1-10, 11-16. | |
There is a striking metaphor of this in Jer. 17:5-8. For a desert community, the fruitful tree was a symbol of strength and prosperity.
The verb (BDB 1060, KB 1670, firmly planted, Qal passive participle) means transplanted (cf. Ps. 92:14; Jer. 17:8; Ezek. 17:10, 22; 19:10, 13; Hos. 9:13). This implies that this person, like all people, was not originally a fruitful believer. Maturity takes time, effort, and especially the grace of God. Paul uses a litany of OT texts to illustrate the initial evil of humans after the Fall (cf. Rom. 3:10-18).
1. Rom. 1:10-12 Ps. 14:1-3; 53:1-4
2. Rom. 1:13 Ps. 5:9; 140:3
3. Rom. 1:14 Ps. 10:7
4. Rom. 1:15-17 Isa. 59:7-8
5. Rom. 1:18 Ps. 36:1
All of us are transplanted from rebellion into blessedness!
This is plural and speaks of an elaborate irrigation system.
This is a biblical metaphor to describe a mature spiritual life (cf. Matt. 7:15-27). The goal of faith is faithfulness! This same imagery has an eschatological setting in Revelation 22.
This is an eschatological theme (cf. Ezek. 47:12; Rev. 22:2). Agricultural metaphors were very powerful for farmers and herders in semi-arid areas.
This is the OT view that temporal blessings and cursings were based on one's spiritual life (cf. Deuteronomy 28 and 30).
However, this must be balanced with the life of Job, Psalm 37 and 73, and also NT revelation. The OT is a performance-based covenant but the NT is a grace-based covenant (cf. Jer. 31:31-34; Ezek. 36:22-38; Eph. 2:8-10). Both were meant to produce godly followers who demonstrate the character of YHWH.
The wicked are not so,
But they are like chaff which the wind drives away. Therefore the wicked will not stand in the judgment,
Nor sinners in the assembly of the righteous. For the Lord knows the way of the righteous,
But the way of the wicked will perish.
This is a common biblical metaphor for that which is transitory, temporary, or fleeting (cf. Ps. 35:5; 83:13; Job 21:18; Isa. 17:13; 29:5; 40:24; 41:15-16; Jer. 13:24; Hos. 13:3).
There are two ways to look at the judgment of the wicked.
1. temporal no joy, no prosperity, early death (cf. Matthew 7)
2. eschatological end-time judgment scene, where one's eternal destiny is revealed (cf. Matthew 25; Revelation 20)
This verb (BDB 763, KB 840) has the connotation of a legal setting (cf. Pro. 19:21; Isa. 14:24; note Rom. 8:31-38). Sinners/wicked will have
1. no right to present their case
2. no right to even be present in court
3. no possible excuses
4. no hope for a positive judgment
This implies that individuals are responsible for their actions and will one day give an account to God (cf. Matt. 25:31-46; 1 Cor. 3:10-15; Rev. 20:11-15). In the OT this truth is gradually developed (cf. Job 19:25-27; Dan. 12:2).
There are several descriptive titles given to those who do not walk/stand/sit.
1. the wicked, Ps. 1:1, 5, 6 (BDB 957)
2. sinners, Ps. 1:1, 5 (BDB 308)
3. scoffers, Ps. 1:1 (BDB 539)
The NIDOTTE, vol. 3, p. 1202, lists the different Hebrew terms that describe those who do not know and follow YHWH (i.e., the righteous).
1. workers of iniquity Ps. 28:3; 92:7; 101:8; 141:9
2. evildoers Ps. 26:5; 37:9; Pro. 24:19
3. evil men Ps. 10:15; Pro. 4:14; 14:19; 24:20
4. ruthless men Job 15:20; 27:13; Isa. 13:11
5. sinners Ps. 1:1, 5; 104:35
6. scorners Ps. 1:1; Pro. 9:7
7. liars Ps. 58:3
8. transgressors Pro. 2:22; 21:18; Jer. 12:1; Hab. 1:13
9. the enemy Job 27:7; Ps. 3:7; 17:9; 55:3
Notice the parallelism between this phrase and in the judgment. These phrases must refer to a gathering of true, faithful followers where the wicked are not recognized or able to speak.
The assembly can refer to
1. gathered worship (i.e., Ps. 22:25; 35:18; 40:9-10)
2. a title for the people of God (i.e., Exod. 12:3, 6, 19, 47; 16:1, 2, 9, 10, 22)
SPECIAL TOPIC: RIGHTEOUSNESS
The term know means intimate personal relationship (cf. Gen. 4:1; Jer. 1:5).
SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)
The theological question is what does perish (BDB 1, KB 2) mean?
1. total non-existence (i.e., annihilation)
2. will not last on earth (i.e., death)
The issue has become acute in the modern discussion of an eternal hell. Some evangelical scholars (i.e., John Stott) advocate a period of judgment, then non-existence for sinners instead of an eternal punishment. My problem is that the same word, eternal, used in Matt. 25:46, describes both punishment and eschatological life. I cannot see how an inspired writer can use them with differing senses in the same verse.
SPECIAL TOPIC: Where Are the Dead?
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What does the phrase the two ways mean?
2. Describe the difference between the righteous man and the wicked man from this Psalm.
3. Explain the use of the metaphors:
a. walk. . .way
b. tree
c. chaff
4. Does this Psalm teach an eschatological judgment or temporal judgment?
5. How does this Psalm relate to Job, or Psalm 37 and 73?
6. Why is this Psalm considered an introduction to the whole Psalter?