Psalm 1:1

Verse 1. The psalmist saith more to the point about true happiness in this short Psalm than any one of the philosophers, or all of them put together; they did but beat the bush, God hath here put the bird into our hand. John Trapp, 1660

Verse 1. Where the word blessed is hung out as a sign, we may be sure that we shall find a godly man within. Sir Richard Baker.

Verse 1. The seat of the drunkard is the seat of the scornful. Matthew Henry, 1662-1714

Verse 1. "Walketh NOT....NOR standeth....NOR sitteth," etc. Negative precepts are in some cases more absolute and peremptory than affirmatives; for to say, "that hath walketh in the counsel of the godly," might not be sufficient; for, he might walk in the counsel of the godly, and yet walk in the counsel of the ungodly too; not both indeed at once, but both at several times; where now, this negative clears him at all times. Sir Richard Baker.

Verse 1. The word fyah is emphatic, that man; that one among a thousand who lives for the accomplishment of the end for which God created him. Adam Clarke, 1844

Verse 1. "That walketh not in the counsel of the ungodly." Mark certain circumstances of their differing characters and conduct.

The ungodly man is unconcerned about religion; he is neither zealous for his own salvation nor for that of others; and he counsels and advises those with whom he converses to adopt his plan, and not trouble themselves about praying, reading, repentance, etc., etc.; "there is no need for such things; live an honest life, make no fuss about religion, and you will fare well enough at last." Now "blessed is the man who walks not in this man's counsel," who does not come into his measures, nor act according to his plan.

The sinner has his particular way of transgressing; one is a drunkard, another dishonest, another unclean. Few are given to every species of vice. There are many covetous men who abhor drunkenness, many drunkards who abhor covetousness; and so of others. Each has his easily besetting sin; therefore, says the prophet, "Let the wicked forsake HIS WAY." ( Isaiah 55:7 ) Now, blessed is he who stands not is such a man's WAY.

The scorner has brought, in reference to himself, all religion and moral feeling to an end. He has sat down -- is utterly confirmed in impiety, and makes a mock at sin. His conscience is seared, and he is a believer in all unbelief. Now, blessed is the man who sits not down in his SEAT. Adam Clarke.

Verse 1. In the Hebrew, the word "blessed" is a plural noun, ashrey (blessednesses), that is, all blessednesses are the portion of that man who has not gone away, etc.; as though it were said, "All things are well with that man who," etc. Why do you hold any dispute? Why draw vain conclusions? If a man has found that pearl of great price, to love the law of God and to be separate from the ungodly, all blessednesses belong to that man; but, if he does not find this jewel, he will seek for all blessednesses but will never find one! For as all things are pure unto the pure, so all things are lovely unto the loving, all things good unto the good; and, universally, such as thou art thyself, such is God himself unto thee, though he is not a creature. He is perverse unto the perverse, and holy unto the holy. Hence nothing can be good or saving unto him who is evil: nothing sweet unto him unto whom the law of God is not sweet. The word "counsel" is without doubt here to be received as signifying decrees and doctrines, seeing that no society of men exists without being formed and preserved by decrees and laws. David, however, by this term strikes at the pride and reprobate temerity of the ungodly. First, because they will not humble themselves so far as to walk in the law of the Lord, but rule themselves by their own counsel. And then he calls it their "counsel," because it is their prudence, and the way that seems to them to be without error. For this is the destruction of the ungodly -- their being prudent in their own eyes and in their own esteem, and clothing their errors in the garb of prudence and of the right way. For if they came to men in the open garb of error, it would not be so distinguishing a mark of blessedness not to walk with them. But David does not here say, "in the folly of the ungodly," or "in the error of the ungodly;" and therefore he admonishes us to guard with all diligence against the appearance of what is right, that the devil transformed into an angel of light do not seduce us by his craftiness. And he contrasts the counsel of the wicked with the law of the Lord, that we may learn to beware of wolves in sheep's clothing, who are always ready to give counsel to all, to teach all, and to offer assistance unto all, when they are of all men least qualified to do so. The term "stood" descriptively represents their obstinacy, and stiff neckedness, wherein they harden themselves and make their excuses in words of malice, having become incorrigible in their ungodliness. For "to stand," in the figurative manner of Scripture expression, signifies to be firm and fixed: as in Romans 14:4 , "To his own master he standeth or falleth: yea, he shall be holden up, for God is able to make him stand." Hence the word "column" is by the Hebrew derived from their verb "to stand," as is the word statue among the Latins. For this is the very self excuse and self hardening of the ungodly -- their appearing to themselves to live rightly, and to shine in the eternal show of works above all others. With respect to the term "seat," to sit in the seat, is to teach, to act the instructor and teacher; as in Matthew 23:2 , "The scribes sit in Moses' chair." They sit in the seat of pestilence, who fill the church with the opinions of philosophers, with the traditions of men, and with the counsels of their own brain, and oppress miserable consciences, setting aside, all the while, the word of God, by which alone the soul is fed, lives, and is preserved. Martin Luther, 1536- 1546.

Verse 1. "The scornful." Peccator cum in profundum venerit contemnet -- when a wicked man comes to the depth and worst of sin, he despiseth. Then the Hebrew will despise Moses ( Exodus 2:14 ), "Who made thee a prince and a judge over us?" Then Ahab will quarrel with Micaiah ( 1 Kings 22:18 ), because he doth not prophecy good unto him. Every child in Bethel will mock Elisha ( 2 Kings 2:23 ), and be bold to call him "bald pate." Here is an original drop of venom swollen to a main ocean of poison: as one drop of some serpents' poison, lighting on the hand, gets into the veins, and so spreads itself over all the body till it hath stifled the vital spirits. God shall "laugh you to scorn," ( Psalms 2:4 ), for laughing Him to scorn; and at last despise you that have despised him in us. That which a man spits against heaven, shall fall back on his own face. Your indignities done to your spiritual physicians shall sleep in the dust with your ashes, but stand up against your souls in judgment. Thomas Adams, 1614.

HINTS FOR PASTORS AND LAYPERSONS

Verse 1. May furnish an excellent text upon "Progress in Sin," or "The Purity of the Christian," or "The Blessedness of the Righteous." Upon the last subject speak of the believer as BLESSED --

The insinuating and progressive nature of sin. J. Morrison.

Verse 1. in connection with the whole Psalm. The wide difference between the righteous and the wicked.

WORKS WRITTEN ABOUT THE FIRST PSALM IN SPURGEON'S DAY

The Way to Blessedness: a Commentary on the First Psalm. By PHINEAS FLETCHER. London. 1632

A Discourse about the State of True Happiness, delivered in certain Sermons in Oxford, and at Paul's Cross. By ROBERT BOLTON. London. 1625

David's Blessed Man; or, a Short Exposition on the First Psalm, directing a Man to True Happiness. By SAMUEL SMITH, preacher of the Word at Prittlewell in Essex. 1635 (Reprinted in Nicol's Series of Commentaries.)

Meditations ad Disquisitions upon the First Psalm of David. -- Blessed is the Man. By SIR RICHARD BAKER, Knight. London. 1640 (The same volume contains Meditations upon "Seven Consolatorie Psalms of David," namely, 23, 27, 30, 84, 103, and 116.)

The Christian on the Mount; or a Treatise concerning Meditation; wherein the necessity, usefulness, and excellency of Meditation are at large discussed. By THOMAS WATSON. 1660.