Psalm 1 Study Notes

1:1 Happy expresses the sense of joy and satisfaction in one’s state or circumstances. It often is the result of blessing that comes from trust in and obedience to the Lord (34:8; 40:4; 84:5; 89:15). Though related to God’s blessing, it should be distinguished from the Hebrew word that is usually translated “blessed.” The three descriptions that follow are expressed in the negative, showing what is not characteristic of this one. From the structure, it is better to understand these behaviors as parallel rather than progressing from lesser to greater sins.

1:2 The Hebrew word torah is sometimes translated as “law,” but it is better understood as “teaching” or instruction. It is the revelation of God’s will for his people rather than a body of legislative material or a collection of judicial decisions, both of which are notions often associated with the English word law. The Lord’s instruction is not a burden (Dt 30:11; 1Jn 5:3) but a delight for those who trust in him. “Meditating” (from Hb root hgh; Jos 1:8) has a literal meaning of mumbling to oneself, an activity closely related to concentrating on something in order to understand it.

1:3 The image of the righteous as flourishing trees is a common metaphor (92:12-14; Jr 17:8). It is also attested in other ancient Near Eastern material, most notably the Egyptian wisdom text, “The Instruction of Amen-em-ope” (ANET, 421f.). Bearing fruit is an extension of the metaphor and refers to the products of the spiritual life in the individual (Pr 12:12; Jn 15:5; Col 1:10).

1:4 The contrast here focuses on the destiny of the two ways rather than on their behavior, which is developed in vv. 1-3. Chaff, the useless product of threshing, is a contrast to the fruit in the previous verse. The wicked are to be carried away by the wind (see note at 35:4-5; cp. Hs 13:3), being separated from what is useful and valuable.

1:5 In this context, stand up has the idea of being able to remain (or survive) during the time of judgment. Some have argued that this only refers to the final judgment of God because it is definite (the judgment). However, it seems better to understand this as God’s judgment whether in this life or in the future. Since sinners are not among the righteous, they are judged and removed from the scene.

1:6 The final summary shows what is anticipated for those who follow the two ways: God’s protection for the righteous and disaster (or ruin) for the wicked.