The Treasury of David

Psalm 1:1

Exposition

“Blessed”—see how this Book of Psalms opens with a benediction, even as did the famous Sermon of our Lord upon the Mount! The word translated “blessed” is a very expressive one. The original word is plural, and it is a controverted matter whether it is an adjective or a substantive. Hence we may learn the multiplicity of the blessings which shall rest upon the man whom God hath justified, and the perfection and greatness of the blessedness he shall enjoy. We might read it, “Oh, the blessednesses!” and we may well regard it (as Ainsworth does) as a joyful acclamation of the gracious man’s felicity. May the like benediction rest on us!

Here the gracious man is described both negatively (verse 1) and positively (verse 2). He is a man who does not walk in the counsel of the ungodly. He takes wiser counsel and walks in the commandments of the Lord his God. To him, the ways of piety are paths of peace and pleasantness. His footsteps are ordered by the Word of God, and not by the cunning and wicked devices of carnal men. It is a rich sign of inward grace when the outward walk is changed, and when ungodliness is put far from our actions. Note next, he standeth not in the way of sinners. His company is of a choicer sort than it was. Although a sinner himself, he is now a blood-washed sinner, quickened by the Holy Spirit, and renewed in heart. Standing by the rich grace of God in the congregation of the righteous, he dares not herd with the multitude that does evil. Again it is said, “nor sitteth in the seat of the scornful.” He finds no rest in the atheist’s scoffings. Let others make a mock of sin, of eternity, of hell and heaven, and of the Eternal God; this man has learned better philosophy than that of the infidel and has too much sense of God’s presence to endure to hear His name blasphemed. The seat of the scorner may be very lofty, but it is very near to the gate of hell; let us flee from it, for it shall soon be empty, and destruction shall swallow up the man who sits therein. Mark the gradation in the first verse:

He walketh not in the counsel of the ungodly,

Nor standeth in the way of sinners,

Nor Sitteth in the Seat of Scornful.

When men are living in sin they go from bad to worse. At first, they merely walk in the counsel of the careless and ungodly, who forget God—the evil is rather practical than habitual—but after that, they become habituated to evil, and they stand in the way of open sinners who willfully violate God’s commandments; and if let alone, they go one step further, and become themselves pestilent teachers and tempters of others, and thus they sit in the seat of the scornful. They have taken their degree in a vice, and as true Doctors of Damnation, they are installed and are looked up to by others as Masters in Belial. But the blessed man, the man to whom all the blessings of God belong, can hold no communion with such characters as these. He keeps himself pure from these lepers; he puts away evil things from him as garments spotted by the flesh; he comes out from among the wicked, and goes without the camp, bearing the reproach of Christ. O for grace to be thus separate from sinners.

Explanatory Notes and Quaint Sayings

Whole Psalm. As the book of the Song of Songs is called the Song of Songs by a Hebraism, it is the most excellent, so this Psalm may not unfitly be entitled, the Psalm of Psalms, for it contains in it the very pith and quintessence of Christianity. What Jerome saith on St. Paul’s epistles, the same may I say of this Psalm; it is short as to the composure but full of length and strength as to the matter. This Psalm carries blessedness in the front piece; it begins where we all hope to end: it may well be called a Christian’s Guide, for it discovers the quicksands where the wicked sink down in perdition, and the firm ground on which the saints tread to glory. Thomas Watson’s Saints Spiritual Delight, 1660.

Whole Psalm. This whole Psalm offers itself to be drawn into these two opposite propositions: a godly man is blessed, a wicked man is miserable; which seem to stand as two challenges, made by the prophet: one, that he will maintain a godly man against all comers, to be the only Jason for winning the golden fleece of blessedness; the other, that albeit the ungodly make a show in the world of being happy, yet they of all men are most miserable.—Sir Richard Baker, 1640

Whole Psalm. I have been induced to embrace the opinion of some among the ancient interpreters (Augustine, Jerome, etc.), who conceive that the first Psalm is intended to be descriptive of the character and reward of the Just One, i.e. the Lord Jesus.—John Fry, B.A., 1842

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

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.

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

“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 clear him at all times.—Sir Richard Baker.

The word ‏הָאִישׁ‎ haish 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

“That walketh not in the counsel of the ungodly.” Mark certain circumstances of their differing characters and conduct.

  1. The ungodly man has his counsel.
  2. The sinner has his way; and
  3. The scorner has his seat.

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 acts 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.

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 a 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.

“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 well 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,” (Psalm 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 to the Village Preacher

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—

  1. By God;
  2. In Christ;
  3. With all blessings;
  4. In all circumstances;
  5. Through time and eternity;
  6. To the highest degree.

Teaches a godly man to beware, (1) of the opinions, (2) of the practical life, and (3) of the company and association of sinful men. Show how meditation upon the Word will assist us in keeping aloof from these three evils. The insinuating and progressive nature of sin.—J. Morrison.

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

Works Upon The First Psalm

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, a 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.
The Treasury of David.

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