Psalms 1:1

King James Version (KJV)

Blessed 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.

Adam Clarke
Bible Commentary

Blessed is the man - This Psalm has no title, and has been generally considered, but without especial reason, as a preface or introduction to the whole book.

The word אשרי ashrey, which we translate blessed, is properly in the plural form, blessednesses, or may be considered as an exclamation produced by contemplating the state of the man who has taken God for his portion; O the blessedness of the man! And the word האיש haish, is emphatic: That man; that one among a thousand who lives for the accomplishment of the end for which God created him.

God made man for happiness.

Every man feels a desire to be happy.

All human beings abhor misery.

Happiness is the grand object of pursuit among all men.

But so perverted is the human heart, that it seeks happiness where it cannot be found; and in things which are naturally and morally unfit to communicate it.

The true way of obtaining it is here laid down.

That walketh not in the counsel of the ungodly -

There is a double Climax in this verse, which it will be proper to note: -

There are here three characters, each exceeding the other in sinfulness.

The Ungodly, רשעים reshaim from רשע rasha, to be unjust; rendering to none his due; withholding from God, society, and himself, what belongs to each. Ungodly - he who has not God in him; who is without God in the world.

Sinners, חטאים chattaim, from חטא chata, "to miss the mark," "to pass over the prohibited limits," "to transgress." This man not only does no good, but he does evil. The former was without God, but not desperately wicked. The latter adds outward transgression to the sinfulness of his heart.

Scornful, לצים letsim, from לצה latsah, "to mock, deride." He who has no religion; lives in the open breach of God's laws, and turns revelation, the immortality of the soul, and the existence of an invisible world into ridicule. He is at least a deist, and endeavours to dissolve, as Much as he can, the bonds of moral obligation in civil society. As the sinner exceeds the ungodly, so the scornful exceeds both.

The second climax is found in the words,

Walk

Stand

Sit

Which mark three different degrees of evil in the conduct of those persons.

Observe,

The ungodly man - one uninfluenced by God.

The sinner - he who adds to ungodliness transgression

The scornful - the deist, atheist, etc., who make a mock of every thing sacred.

The Ungodly man walks, the Sinner stands, and the Scornful man sits down in the way of iniquity.

Mark certain circumstances of their differing characters and conduct.

The ungodly man has his counsel;

The sinner has his way; and,

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, repenting, 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. Now, blessed is he who stands not in 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.

See the correspondent relations in this account.

He who walks according to the counsel of the ungodly will soon,

Stand to look on the wag of sinners; and thus, being off his guard, he will soon be a partaker in their evil deeds.

He who has abandoned himself to transgression will, in all probability, soon become hardened by the deceitfulness of sin; and sit down with the scorner, and endeavor to turn religion into ridicule.

The last correspondency we find is: -

The seat answers to the sitting of the scornful.

The way answers to the standing of the sinner; and

The counsel answers to the walking of the ungodly.

The great lesson to be learned from the whole is, sin is progressive; one evil propensity or act leads to another. He who acts by bad counsel may soon do evil deeds; and he who abandons himself to evil doings may end his life in total apostasy from God. "When lust has conceived, it brings forth sin; and when sin is finished, it brings forth death." Solomon the son of David, adds a profitable advice to those words of his father: "Enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away;" Proverbs 4:14, Proverbs 4:15.

As the blessedness of the man is great who avoids the ways and the workers of iniquity, so his wretchedness is great who acts on the contrary: to him we must reverse the words of David: "Cursed is the man who walketh in the counsel of the ungodly; who standeth in the way of sinners; and who sitteth in the seat of the scornful." Let him that readeth understand.

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Albert Barnes
Notes on the Whole Bible

Blessed is the man - That is, his condition is a happy or a desirable one. The word used here, אשׁר 'esher means properly, “happiness” or “blessedness.” It is found, however, only in the plural form and in the construct state, and takes the nature and force of an interjection - “ O the happiness of the man!” or “O happy man!” Deuteronomy 33:29: “happy art thou, O Israel!” 1 Kings 10:8: “happy are thy men, happy are these thy servants!” Job 5:17: “happy is the man whom God correcteth!” Psalm 2:12: “blessed are all they that put their trust in him!” See also Psalm 32:1-2; Psalm 33:12; Psalm 34:8; Psalm 40:4; Psalm 41:1; Psalm 65:4; Psalm 84:4-5, Psalm 84:12, et al., where it is rendered “blessed.” The word is of the most general character, and, in itself, would embrace all that is supposed to constitute real happiness. The particular kind of blessedness referred to here, as explained in the subsequent part of the psalm, consists in the fact that he avoids the companionship of the wicked; that he has pleasure in the law of the Lord; that he will be prospered in this world; and that he will not perish at lasts. The word “man” here, also, is of the most general character, and is designed to include all people, of all times and of all conditions, who possess the character referred to. The term is applicable to the poor as well as to the rich; to the low as well as to the exalted; to the servant as well as to the master; alike to the aged, the middle-aged, and the young. All who have the character here described come under the general description of the happy man - the man whose condition is a happy and a desirable one.

That walketh not - Whose character is that he does not walk in the manner specified. Prof. Alexander renders this, “Who has not walked.” But it implies more than this; it refers to more than the past. It is the characteristic of the man, always and habitually, that he does not thus walk; it has not only been true in the past, but it is true in the present, and will be true in the future. It is that which distinguishes the man. The word “walk” is often used in the Scriptures to denote a way of life or conduct - since life is represented as a journey, and man as a traveler. Psalm 15:2: “who walketh uprightly.” Compare 1 Kings 9:4; Deuteronomy 19:9; Deuteronomy 28:9; Psalm 81:12-13; Isaiah 33:15.

In the counsel - After the manner, the principles, the plans of this class of men. He does not take counsel of them as to the way in which he should live, but from the law of the Lord, Psalm 1:2. This would include such things as these: he does not follow the advice of sinners, 2 Samuel 16:20; 1 Kings 1:12; he does not execute the purposes or plans of sinners, Isaiah 19:3; he does not frame his life according to their views and suggestions. In his plans and purposes of life he is independent of them, and looks to some other source for the rules to guide him.

Of the ungodly - The wicked. The word used here is general, and would embrace all kinds and degrees of the unrighteous. It is not so specific, and would, in itself, not indicate as definite, or as aggravated depravity, as the terms which follow. The general sentiment here is, that the man referred to is not the companion of wicked men.

Nor standeth - This indicates more deliberation; a character more fixed and decided.

In the way - The path where they are found, or where they usually go. His standing there would be as if he waited for them, or as if he desired to be associated with them. Instead of passing along in his own regular and proper employment, he stations himself in the path where sinners usually go, and lingers and loiters there. Thus, he indicates a desire to be with them. This is often, in fact, illustrated by men who place themselves, as if they had nothing to do, in the usual situation where the wicked pass along, or where they may be met with at the corners of the streets in a great city.

Of sinners - חטאים chaṭṭâ'iym This word means literally, those who miss the mark; then, those who err from the path of duty or rectitude. It is often used to denote any kind or degree of sin. It is more specific than the former word rendered “ungodly,” as denoting those who depart from the path of duty; who fail in regard to the great end of life; who violate positive and known obligations.

Nor sitteth - This implies still greater deliberation and determination of character than either of the other words employed. The man referred to here does not casually and accidentally walk along with them, nor put himself in their way by standing where they are ordinarily to be found; but he has become one of them by occupying a seat with them; thus deliberately associating with them. He has an established residence among the wicked; he is permanently one of their number.

In the seat - The seat which the scornful usually occupy; the place where such men converse and sit together - as in a ball-room, or in a “club,” where wicked men hold their meetings, or where infidels and scoffers are accustomed to assemble.

Of the scornful - לצים lētsiym This word properly means those who mock, deride, scoff; those who treat virtue and religion with contempt and scorn. Proverbs 1:22; Proverbs 3:34; Proverbs 9:7-8; Proverbs 13:1; Proverbs 15:12, et saepe. It denotes a higher and more determined grade of wickedness than either of the other words employed, and refers to the consummation of a depraved character, the last stage of wickedness, when God and sacred things are treated with contempt and derision. There is hope of a man as long as he will treat virtue and religion with some degree of respect; there is little or none when he has reached the point in his own character in which virtue and piety are regarded only as fit subjects for ridicule and scorn. We have here, then, a beautiful double gradation or climax, in the nouns and verbs of this verse, indicating successive stages of character. There is, first, casual walking with the wicked, or accidentally falling into their company; there is then a more deliberate inclination for their society, indicated by a voluntary putting of oneself in places where they usually congregate, and standing to wait for them; and then there is a deliberate and settled purpose of associating with them, or of becoming permanently one of them, by regularly sitting among them.

So also it is in regard to the persons with whom they associate. They are, first, irreligious men in general; then, those who have so far advanced in depravity as to disregard known duty, and to violate known obligations; and then, those who become confirmed in infidelity, and who openly mock at virtue, and scoff at the claims of religion. It is unnecessary to say that, in both these respects, this is an accurate description of what actually occurs in the world. He who casually and accidentally walks with the wicked, listening to their counsel, will soon learn to place himself in their way, and to wait for them, desiring their society, and will ultimately be likely to be feared identified with open scoffers; and he who indulges in one form of depravity, or in the neglect of religion in any way, will, unless restrained and converted, be likely to run through every grade of wickedness, until he becomes a confirmed scoffer at all religion. The sentiment in this verse is, that the man who is truly blessed is a man who does none of these things. His associations and preferences are found elsewhere, as is stated in the next verse.

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Matthew Henry
Concise Bible Commentary

To meditate in God's word, is to discourse with ourselves concerning the great things contained in it, with close application of mind and fixedness of thought. We must have constant regard to the word of God, as the rule of our actions, and the spring of our comforts; and have it in our thoughts night and day. For this purpose no time is amiss.

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SDA Bible Commentary (limited)
Volume 1-7

1. Blessed. Heb. ’ashre, used 25 times in Psalms; translated “blessed” 19 times and “happy” 6 times. In the present use its force seems to be that of an interjection: “O the happiness of the man!” Happiness comprehends material and spiritual blessings, both of which come as a result of following God’s way. The word “blessed,” used in the Beatitudes in the Sermon on the Mount (Matt. 5:3-11), is a translation of the same word [Gr. makarios] that is used in the LXX to translate the “blessed” of Ps. 1. The book of Psalms begins with a beatitude and ends with a hallelujah (see Ps. 150).

Walketh, Ã¢â‚¬Â¦ standeth, Ã¢â‚¬Â¦ sitteth. The three words portray in climactic order the successive steps in a life of evil: (1) going in the general direction of those who are alien to God, conforming to worldly customs (see 4T 587); (2) stopping to associate with rebels under the spell of sin, dallying with temptation; (3) definitely joining the group of sinners, settling down in disregard of light. A rabbi said: “If two sit together and no words of Torah [law] are spoken between them, they are a session of scoffers, of whom it is said: ‘[A good man] doth not sit in the company of scoffers.’”

The godly man’s life is first described in negatives. He avoids associating with evil-doers, to avoid contamination with evil. He says No to wrong. In his life there are certain restraints.

Ungodly. Heb. resha‘im, a common term for godlessness as opposed to á¹£edeq, “righteousness.” It suggests willful, persistent violation of God’s commands.

Sinners. Heb. chaÃ¡Â¹ÂÃ¡Â¹Âa’im, from the root chaÃ¡Â¹Âa’, “to miss the mark,” either ignorantly or from lack of moral fiber.

Seat of the scornful. The godly man will not be found in the company of those who, deliberately choosing evil, find pleasure in exercising their baleful influence on others.

This verse is a typical example of synthetic parallelism (see p. 24).

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Ellen G. White
In Heavenly Places, 172.4

But let the youth choose the influence of, and become associated with, men and women of bad principles and practices, ... and they are polluted. Silent and unconscious influences weave their sentiments into their lives, become a part of their very existence, and they walk on the very brink of a precipice and sense no danger. They learn to love the words of the smooth tongued, the honeyed words of the deceiver, and are restless, uneasy, and unhappy unless they are carried to the pinnacle of someone's flattery.... To walk in the counsel of the ungodly is the first step toward standing in the place of sinners and sitting in the seat of the scornful. HP 172.4

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Ellen G. White
Letters to Young Lovers, 41.1

I hoped to meet you and talk with you. I greatly fear that you disregard the light which the Lord has been pleased to give you through me. I know that the Lord has tender, pitying love toward you, and I hope you will not under temptation be led to pursue a course to separate your soul from God. There are many who are ready to give advice and confuse the mind with counsel, who have not God for their counselor, therefore all they may say will only make a mixed case of one that is already very trying. LYL 41.1

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Ellen G. White
Lift Him Up, 323.3

God's workmen must continue to bear the blame of being troublers of Israel, but they are not at liberty to make such assertions true. Go not into the assembly of scoffers, sit not in the seat of the scorners, keep away from the gatherings of those who will make your presence an occasion to speak to you humiliating things, and will pour contempt upon your faith. Have no controversy with these men. You have not to do with men only, but with Satan and his synagogue. When compelled to meet them, remember the Saviour's words, “I send you forth as lambs among wolves.” The Lord must be your dependence; He will clothe you with a divine panoply, and His Holy Spirit will influence your mind and heart so that your voice shall not catch the notes of the baying of the wolves. LHU 323.3

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Ellen G. White
Mind, Character, and Personality, vol. 2, 701

“Latent Forces” of the Mind—The apostles of nearly all forms of spiritism claim to have power to heal. They attribute this power to electricity, magnetism, the so-called sympathetic remedies, or to latent forces within the mind of man. And there are not a few, even in this Christian age, who go to these healers instead of trusting in the power of the living God and the skill of well-qualified physicians. 2MCP 701.1

The mother, watching by the sickbed of her child, exclaims, “I can do no more. Is there no physician who has power to restore my child?” She is told of the wonderful cures performed by some clairvoyant or magnetic healer, and she trusts her dear one to his charge, placing it as verily in the hand of Satan as if he were standing by her side. In many instances the future life of the child is controlled by a satanic power which it seems impossible to break.—Prophets and Kings, 211 (1917). (See Testimonies for the Church 5:193; Evangelism, 609.) 2MCP 701.2

Satan's Electric Currents—Satanic agents claim to cure disease. They attribute their power to electricity, magnetism, or the so-called sympathetic remedies, while in truth they are but channels for Satan's electric currents. By this means he casts his spell over the bodies and souls of men.—The Signs of the Times, March 24, 1887. (Evangelism, 609.) 2MCP 701.3

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Cross References

A. M. 3560. B.C. 444. Blessed