1 Happy the man who has not walked in the counsel of the wicked,
And has not stood in the way of sinners,
And in the session of scorners has not sat.
2 But in the law of Jehovah [is] his delight,
And in His law he meditates day and night.
3 And he is like a tree planted by the runnels of water,
Which yields its fruit in its season,
And whose leafage does not fade,
And all which he does he prosperously accomplishes.
4 Not so are the wicked,
But like chaff which the wind drives away.
5 Therefore the wicked shall not stand in the judgment,
Nor sinners in the congregation of the righteous.
6 For Jehovah knows the righteous,
And the way of the wicked shall perish.
The Psalter may be regarded as the heart's echo to the speech of God,
the manifold music of its wind-swept strings as God's breath sweeps
across them. Law and Prophecy are the two main elements of that speech,
and the first two psalms, as a double prelude to the book, answer to
these, the former setting forth the blessedness of loving and keeping
the law, and the latter celebrating the enthronement of Messiah. Jewish
tradition says that they were originally one, and a well-attested
reading of Acts xiii. 33 quotes "Thou art my Son" as part of "the first
Psalm." The diversity of subject makes original unity improbable, but
possibly our present first Psalm was prefixed, unnumbered.
Its theme, the blessedness of keeping the law, is enforced by the
juxtaposition of two sharply contrasted pictures, one in bright light,
another in deep shadow, and each heightening the other. Ebal and
Gerizim face one another.
The character and fate of the lover of the law are sketched in vv.
1-3, and that of the "wicked" in vv. 4-6.
"How abundantly is that word Blessed multiplied in the Book of Psalms!
The book seems to be made out of that word, and the foundation raised
upon that word, for it is the first word of the book. But in all the
book there is not one Woe" (Donne).
It is usually taken as an exclamation, but may equally well be a
simple affirmation, and declares a universal truth even more strongly,
if so regarded. The characteristics which thus bring blessedness are
first described negatively, and that order is significant. As long as
there is so much evil in the world, and society is what it is,
godliness must be largely negative, and its possessors "a people whose
laws are different from all people that be on earth." Live fish swim
against the stream; dead ones go with it.
The tender graces of the devout soul will not flourish unless there be
a wall of close-knit and unparticipating opposition round them, to
keep off nipping blasts. The negative clauses present a climax,
notwithstanding the unquestionable correctness of one of the grounds
on which that has been denied--namely, the practical equivalence of
"wicked" and "sinner."
Increasing closeness and permanence of association are obvious in the
progress from _walking_ to _standing_ and from standing to _sitting_.
Increasing boldness in evil is marked by the progress from _counsel_
to _way_, or course of life, and thence to _scoffing_. Evil purposes
come out in deeds, and deeds are formularised at last in bitter
speech. Some men scoff because they have already sinned. The tongue is
blackened and made sore by poison in the system. Therefore goodness
will avoid the smallest conformity with evil, as knowing that if the
hem of the dress or the tips of the hair be caught in the cruel
wheels, the whole body will be drawn in. But these negative
characteristics are valuable mainly for their efficacy in contributing
to the positive, as the wall round a young plantation is there for the
sake of what grows behind it. On the other hand, these positive
characteristics, and eminently that chief one of a higher love, are
the only basis for useful abstinence. Mere conventional, negative
virtue is of little power or worth unless it flow from a strong set of
the soul in another direction.
"So did not I" is good and noble when we can go on to say, as Nehemiah
did, "because of the fear of God." The true way of floating rubbish
out is to pour water in. Delight in the law will deliver from delight
in the counsel of the wicked. As the negative, so the positive begins
with the inward man. The main thing about all men is the direction of
their "delight." Where do tastes run? what pleases them most? and
where are they most at ease? Deeds will follow the current of desires,
and be right if the hidden man of the heart be right. To the psalmist,
that law was revealed by Pentateuch and prophets; but the delight in
it, in which he recognises the germ of godliness, is the coincidence
of will and inclination with the declared will of God, however
declared. In effect, he reduces perfection to the same elements as the
other psalmist who sang, "I delight to do Thy will, yea, Thy law is
within my heart." The secret of blessedness is self-renunciation,--
"A love to lose my will in His,
And by that loss be free."
Thoughts which are sweet will be familiar.
The command to Joshua is the instinct of the devout man. In the
distractions and activities of the busy day the law beloved will be
with him, illuminating his path and shaping his acts. In hours of rest
it will solace weariness and renew strength. That habit of patient,
protracted brooding on the revelation of God's will needs to be
cultivated. Men live meanly because they live so fast. Religion lacks
depth and volume because it is not fed by hidden springs.
The good man's character being thus all condensed into one trait, the
psalm next gathers his blessedness up in one image. The tree is an
eloquent figure to Orientals, who knew water as the one requisite to
turn desert into garden. Such a life as has been sketched will be
rooted and steadfast. "Planted" is expressed by a word which suggests
fixity. The good man's life is deeply anchored, and so rides out
storms. It goes down through superficial fleeting things to that
Eternal Will, and so stands unmoved and upright when winds howl.
Scotch firs lift massive, corrugated boles, and thrust out wide,
gnarled branches clothed in steadfast green, and look as if they could
face any tempest, but their roots run laterally among the surface
gravel, and therefore they go down before blasts which feeble
saplings, that strike theirs vertically, meet unharmed.
Such a life is fed and refreshed. The law of the Lord is at once soil
and stream. In the one aspect fastening a life to it gives stability;
in the other, freshening and means of growth. Truly loved, that Will
becomes, in its manifold expressions, as the divided irrigation
channels through which a great river is brought to the roots of each
plant. If men do not find it life-giving as rivers of water in a dry
place, it is because they do not delight in it. Opposed, it is
burdensome and harsh; accepted, this sweet image tells what it
becomes--the true good, the only thing that really nourishes and
reinvigorates. The disciples came back to Jesus, whom they had left
too wearied and faint to go with them to the city, and found Him fresh
and strong. Their wonder was answered by, "My meat is to do the will
of Him that sent me."
Such a life is vigorous and productive. It would be artificial
straining to assign definite meanings to "fruit" and "leaf." All that
belongs to vigorous vitality and beauty is included. These come
naturally when the preceding condition is fulfilled. This stage of the
psalm is the appropriate place for deeds to come into view. By loving
fellowship with God and delight in His law the man is made capable of
good. His virtues are growths, the outcome of life. The psalm
anticipates Christ's teaching of the good tree bringing forth good
fruit, and also tells how His precept of making the tree good is to be
obeyed--namely, by transplanting it from the soil of self-will to that
of delight in the law. How that transplanting is to be effected it
does not tell. "But now being made free from sin, and become servants
of God, ye have your fruit unto holiness," and the fruit of the Spirit
in "whatsoever things are lovely and of good report" hangs in clusters
on the life that has been shifted from the realm of darkness and
rooted in Christ. The relation is more intimate still. "I am the vine,
ye are the branches. He that abideth in me, and I in him, the same
beareth much fruit."
Such a life will be prosperous. The figure is abandoned here. The
meaning is not affected whether we translate "whatsoever he doeth
shall prosper," or "whatsoever ... he shall cause to succeed." That is
not unconditionally true now, nor was it then, if referred to what the
world calls prospering, as many a sad and questioning strain in the
Psalter proves. He whose life is rooted in God will have his full
share of foiled plans and abortive hopes, and will often see the fruit
nipped by frost or blown green from the boughs, but still the promise
is true in its inmost meaning. For what is prosperity? Does the
psalmist merely mean to preach the more vulgar form of the doctrine
that religion makes the best of both worlds? or are his hopes to be
harmonised with experience, by giving a deeper meaning to
"prosperity"? They to whom the will of God is delight can never be
hurt by evil, for all that meets them expresses and serves that will,
and the fellow-servants of the King do not wound one another. If a
life be rooted in God and a heart delight in His law, that life will
be prosperous and that heart will be at rest.
The second half of the psalm gives the dark contrast of the fruitless,
rootless life (vv. 4-6). The Hebrew flashes the whole dread antithesis
on the view at once by its first word, "Not so," a universal negative,
which reverses every part of the preceding picture. "Wicked" is
preferable to "ungodly," as the designation of the subjects. Whether
we take the root idea of the word to be "restless," as most of the
older and many modern commentators do, or "crooked" (Hupfeld), or
"loose, flaccid" (Delitzsch), it is the opposite of "righteous," and
therefore means one who lives not by the law of God, but by his own
will. The psalmist has no need to describe him further nor to
enumerate his deeds. The fundamental trait of his character is enough.
Two classes only, then, are recognised here. If a man has not God's
uttered will for his governor, he goes into the category of "wicked."
That sounds harsh doctrine, and not corresponding to the innumerable
gradations of character actually seen. But it does correspond to
facts, if they are grasped in their roots of motive and principle. If
God be not the supreme delight, and His law sovereign, some other
object is men's delight and aim, and that departure from God taints a
life, however fair it may be. It is a plain deduction from our
relations to God that lives lived irrespective of Him are sinful,
whatever be their complexion otherwise.
The remainder of the psalm has three thoughts--the real nullity of such
lives, their consequent disappearance in "the judgment," and the ground
of both the blessedness of the one type of character and the vanishing
of the other in the diverse attitude of God to each. Nothing could more
vividly suggest the essential nothingness of the "wicked" than the
contrast of the leafy beauty of the fruit-laden tree and the chaff,
rootless, fruitless, lifeless, light, and therefore the sport of every
puff of wind that blows across the elevated and open threshing floor.
Such is indeed a true picture of every life not rooted in God and
drawing fertility from Him. It is rootless; for what hold-fast is there
but in Him? or where shall the heart twine its tendrils if not round
God's stable throne? or what basis do fleeting objects supply for him
who builds elsewhere than on the enduring Rock? It is fruitless; for
what is fruit? There may be much activity and many results satisfying to
part of man's nature and admired by others. One fruit there will be, in
character elaborated. But if we ask what ought to be the products of a
life, man and God being what they are in themselves and to each other,
we shall not wonder if every result of godless energy is regarded by
"those clear eyes and perfect judgment" of heaven as barrenness. In the
light of these higher demands, achievements hymned by the world's
acclamations seem infinitely small, and many a man, rich in the apparent
results of a busy and prosperous life, will find to his dismayed
astonishment that he has nothing to show but unfruitful works of
darkness. Chaff is fruitless because lifeless.
Its disappearance in the winnowing wind is the consequence and
manifestation of its essential nullity. "Therefore" draws the
conclusion of necessary transiency. Just as the winnower throws up his
shovel full into the breeze, and the chaff goes fluttering out of the
floor because it is light, while the wheat falls on the heap because
it is solid, so the wind of judgment will one day blow and deal with
each man according to his nature. It will separate them, whirling away
the one, and not the other. "One shall be taken and the other left."
When does this sifting take effect? The psalmist does not date it.
There is a continually operative law of retribution, and there are
crises of individual or national life, when the accumulated
consequences of evil deeds fall on the doers. But the definite article
prefixed to "judgment" seems to suggest some special "day" of
separation. It is noteworthy and perhaps illuminative that John the
Baptist uses the same figures of the tree and the chaff in his picture
of the Messianic judgments, and that epoch may have been in the
psalmist's mind. Whatever the date, this he is sure of--that the wind
will rise some time, and that, when it does, the wicked will be blown
out of sight. When the judgment comes, the "congregation of the
righteous"--that is, the true Israel within Israel, or, to speak in
Christian language, the true invisible Church--will be freed from
admixture of outward adherents, whose lives give the lie to their
profession. Men shall be associated according to spiritual affinity,
and "being let go," will "go to their own company" and "place,"
wherever that may be.
The ground of these diverse fates is the different attitude of God to
each life. Each clause of the last verse really involves two ideas,
but the pregnant brevity of style states only half of the antithesis
in each, suppressing the second member in the first clause and the
first member in the second clause, and so making the contrast the more
striking by emphasising the cause of an unspoken consequence in the
former, and the opposite consequence of an unspoken cause in the
latter. "The Lord knoweth the way of the righteous [therefore it shall
last]. The Lord knoweth not the way of the wicked [therefore it shall
perish]." The way which the Lord knows abides. "Know" is, of course,
here used in its full sense of loving knowledge, care, and approval,
as in "He knoweth my path" and the like sayings. The direction of the
good man's life is watched, guarded, approved, and blessed by God.
Therefore it will not fail to reach its goal. They who walk patiently
in the paths which He has prepared will find them paths of peace, and
will not tread them unaccompanied, nor ever see them diverging from
the straight road to home and rest. "Commit thy way unto the Lord,"
and let His way be thine, and He shall make thy way prosperous.
The way or course of life which God does not know perishes. A path
perishes when, like some dim forest track, it dies out, leaving the
traveller bewildered amid impenetrable forests, or when, like some
treacherous Alpine track among rotten rocks, it crumbles beneath the
tread. Every course of life but that of the man who delights in and
keeps the law of the Lord comes to a fatal end, and leads to the brink
of a precipice, over which the impetus of descent carries the
reluctant foot. "The path of the just is as the shining light, which
shineth more and more till the noontide of the day. The way of the
wicked is as darkness; they know not at what they stumble."