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But his delight is in the law of the Lord,
And in His law he meditates day and night. – Psalm 1:2
We commence our study of the regal and noble Book of Psalms with the very first psalm. This isn’t the oldest chronologically, as the psalms were likely ordered by scribes long after they were written, but it is a foundational psalm and one that sets the book—and our study—off in the right direction. It is a psalm of wisdom and godly instruction, including a cautionary synopsis of the righteous man vs. the wicked man, with blessings and warnings spelled out for each. Those who heed its teachings will do well to establish themselves on the path to salvation and eternal life.
The psalmist herein matter-of-factly and unapologetically presumes the following:
This psalm can help us maintain our focus and priority on heavenly eternal matters versus temporal earthly things. Each day, even after we are born again, we must decide (“choose,” cf. Jos 24:15) to follow the wisdom, ways, and means of the world or the wisdom, ways, and statutes of God. Happiness, blessings, and eternal life can only be found with God.
Matthew Henry writes: [3]
This is a psalm of instruction concerning good and evil, setting before us life and death, the blessing and the curse, that we may take the right way which leads to happiness and avoid that which will certainly end in our misery and ruin. The different character and condition of godly people and wicked people, those that serve God and those that serve him not, is here plainly stated in a few words; so that every man, if he will be faithful to himself, may here see his own face and then read his own doom.
Intro: The Way of the Righteous and the Wicked.
(V1) How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers!
The righteous man—whom God will “bless”—is first identified by the negative behaviors with which he will not partake of nor associate himself with (v1) and then by the positive behavior by which he will maintain himself (v2).
How blessed [happy YLT] is the man: We see the word “blessed” in various forms (here and elsewhere in Scripture) applied to those who behave in a certain manner (see Gen 1:22, 28; 5:2; 9:1; 12:2–3; 17:16; 22:17; 24:35; 26:3; 26:24; Deu 28:1–14; 33:29; Psa 2:12; 5:12; 24:5; 29:11; 32:1–2; 33:12; 34:8; 84:12; 106:3; 112:1; 115:12–13; 119:1–2; 144:15; 146:5; Job 42:12; cf. Mat 5:3–12; 11:6; 13:16; 16:17; 24:46; 25:34; Luk 1:48; 6:20–22; 7:23; 11:28; 12:37–43; 14:15; Joh 13:17; 20:29; Rom 4:7–8; Jas 1:12, 25; 5:11; 1Pe 3:14; 4:14; Rev 1:3; 14:13; 16:15; 20:6; 22:7, 14; cff. Act 3:25–26; Gal 3:8–9; Tit 2:13; Heb 11:20–21; Rev 19:9),5 which is, generally speaking, acting in faith and in accordance with the commandments and instructions of the Lord. But what does it actually mean to bless someone, to be blessed, or to be called blessed? Depending on context and usage, it can have a multitude of meanings and conveyances (i.e., plural) as follows:
Continuing on, we now examine the conduct (the dos and don’ts) that leads to blessing. First, the “blessed” (“righteous”) man (vv. 1–3) is contrasted in negative polarity with “the wicked,” “sinners,” and “scoffers” (vv. 4–6). While the section below covering the “wicked” may seem like a pretty big detour in the Psalm 1 commentary, we must clearly know and identify who Scripture says is in that group of people so we can make sure we are not counted among them! We will then look at the differences between the righteous man (who is blessed) and the wicked man (who receives judgment).
Who does not walk in the counsel of the wicked [ungodly NKJV]: The righteous man will not be led by, associate with, enter companionship with, or participate in the ways, means, and methods of “the wicked.” Who are these “wicked,” so we can know how to avoid them? Generally speaking, they are the natural men who’s only desire is to obey their carnal, fleshly, sinful desires and who are actively disobedient to the Lord. This type of person is referred to by these general terms:13
The “wicked” are further identified throughout Scripture by association with their various behaviors, tendencies, and traits:18
“The counsel of the wicked” (cf. 2Ch 22:3; Num 1:11; Psa 36:4; 64:2; 119:115; 146:9; Pro 1:10; 2:12; 4:14–15, 19; 12:5; 13:15; Gen 49:6; 2Ch 22:3; Job 10:3; 21:16, 18; Jer 12:1–3) refers to the wisdom, ways, means, methods, customs, principles, traditions, and behavior of the world at large, which does not know Christ (see the list above). This wicked counsel is generally driven, underpinned, and justified by “the wisdom of this world”24 (1Co 3:19)—which you often hear expressed in sayings such as “Might makes right,” “The ends justify the means,” “Survival of the fittest,” and so on—instead of “the wisdom from above” (Jas 3:17).25
The “counsel of the wicked” can also be equated with “walking in darkness” (see 1Jn 1:6; 2:11; Joh 12:35; Job 29:3; Psa 82:5; Pro 2:13; Ecc 2:14; Isa 9:2; 50:10; Lam 3:2; cf. Joh 8:12; Eph 5:6; Mat 15:14; Isa 59:9).
“Not walking in”: First, to “walk in” (Exo 16:4; Lev 18:3; 26:3; Deu 6:33; 8:6; 10:12; 11:22; Psa 26:11; 81:13; 86:11; 89:15, 30; 119:1–3, 35; 1Ki 16:31; Pro 1:15, 2:7, 20; Isa 2:3–5; Eze 20:18; Joh 8:12; Rom 6:4; Eph 2:10; 4:1; 5:2; Col 1:10; 2:6; 1Th 2:12; 1Jn 1:6–8; 2:6; 2Jn 1:6; cf. Psa 78:10; 81:12; Pro 2:13; 4:14–15; 13:20; Job 31:5) something means to participate in it (typically regularly, sometimes enthusiastically) as a way of life. To “walk in the counsel of the wicked” indicates explicit participation and even endorsement (Romans 1:28–32; cf. 1Pe 4:3) of the wicked ways, means, and methods listed prior. The unrepentant heart (i.e., sinner or wicked) typically engages in these in order to satisfy their worldly greed, pride, ambition, and lustful desires and to achieve worldly goals (fame, fortune, wealth, power, etc.).
But note that the righteous (“blessed”) man will “not walk in” these wicked ways. In fact, he will go out of his way to steer well clear of them. Instead, he will do the following:
We also see it written elsewhere: “Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you—unless indeed you fail the test?” (2Co 13:5). The wise Christian will therefore review their behavior periodically to ensure it is incompliance with the commandments of Christ and the instructions of His apostles so that they do not “fail the test.” In regard to its application here, one “fails the test” if one finds they are engaging in any of the wicked behaviors listed above.26
For the righteous man (e.g., the Christian today), the Bible is our instruction manual on how we are to live and our standard for behavior. It is God through His Word who defines and tells us what sin is and what is right and wrong, good and evil (wicked), and righteous and unrighteous—not man, his committees and institutions, or the world’s customs, traditions, morals, or societal norms at large (Psa 119:9, 11, 105; Deu 20:18; 3Jn 11).27 Therefore, the righteous man will reject “the counsel of the wicked.”
Moreover, we are called to a much higher standard than what the world thinks is acceptable, normal, fashionable, popular, trendy, or even allowed and legal under civil law statutes (Mat 5:48; Eph 1:4; 4:1–2; 5:27; Rom 6:11–14; 12:1–2, 9–21; Joh 15:19; Col 1:22; 1Pe 1:13–16; 2:9; cf. Mat 5:1–7:29; Rev 22:11). We are to get our morals, ethics, and instructions (commands, commandments) from God’s Word, not from society or the world at large (1Co 3:19–20; Rom 12:2; 1Pe 1:14)—our standard is Jesus and His commandments. Scripture reads, “The Lord is my shepherd” (Psa 23:1), not “The world is my shepherd.”
This higher standard also means that we no longer utilize the ways of the world, which typically include behaviors such as “lying,” “gossip,” “cheating,” “stealing,” using “dishonest scales”28 (in business usually; see Amo 8:5; Pro 11:1; 20:10, 19, 23; Lev 19:35–36; Deu 25:13–16; Hos 12:7; Mic 6:10–11; Rev 21:8), wielding weapons of war, using violence (of any kind), and so on.29 Let us, therefore, “walk in a manner worthy of the God who calls you into His own kingdom and glory” (1Th 2:10–12), with honesty, integrity, courage, truth, compassion, kindness, forgiveness, gentleness, and love. We must follow Christ’s example, even when doing so goes against “the wisdom of this world” (i.e., the wisdom of man and the ways of this world; 1Co 1:20; cf. 1Co 3:19; 1:27; Jas 3:14–15; Pro 14:12; 16:25; Rom 3:4), even when doing so is difficult, and even when we see others around us wantonly participating in (and even endorsing; Rom 1:32; Isa 5:20) immoral, unethical, corrupt, and sinful behavior (Rom 1:18–32). C. H. Spurgeon succinctly writes, [15] “It is a rich sign of inward grace when the outward walk is changed, and when ungodliness is put far from our actions.”
Nor stand in the path of sinners: To “stand in [with]” means to be comfortable keeping the company of sinners. “Standing with” evokes several connotations: associating with, endorsement, approval of, being counted among, participating with, supporting, mingling with (e.g., intermarrying), and socializing with.
“The path of sinners” is also referred to as:
It is the path that leads to destruction—judgment and eternal death (Pro 14:12; 16:25; Psa 1:6; 2:12; Jer 21:8; Rom 6:21; Eph 5:6; Jud 11; cf. Pro 4:19; Mat 15:14; cff. v6 commentary). It is the “broad way” because it is well worn and trodden by the unsaved masses (crowd) who travel down it (Mat 7:13–14).
However, notice again that the godly (“righteous” and “blessed”) man will “not stand” with (i.e., associate, mingle, socialize, intermarry with, participate with, etc.) sinners (Exo 34:16; Lev 19:19; Deu 7:2–3; 22:9–11; Neh 13:1–3, 23-26; Psa 26:4–5; 106:35; Pro 1:10; 4:14–15; 22:24; 24:1; Mal 2:11; 1Co 5:9–13; 7:39; 15:33; 2Co 6:14–18; Eph 5:11; 2Th 3:6, 14; 2Ti 3:1–5; Jas 4:4; 1Jn 1:6; 2Jn 10–11; Rev 18:4) nor participate with them in sinful behaviors. He will instead stand with Christ (Joh 14:6; 2Ti 2:19; 1Jn 1:7; 2:6, 15–17, 28; 3:1–3; Rom 5:2; Eph 6:13) on and in the following:
Scripture emphasizes and reinforces the separation of saint from sinner by describing the people of God as being “called,” “chosen out of,” “separated,” “sanctified,” “set apart,” and “called out” from the world (see Mat 22:14; Joh 13:18; 15:18–19; 17:6, 14–19; Rom 1:1; 8:28; 11:7; Act 1:2; 13:2; 20:32; 26:18; 1Co 1:2; 6:11; 2Co 6:17; Gal 1:15; Eph 1:4; 4:1; Col 3:12, 15; 1Th 2:12; 2Th 2:13; 2Ti 1:9; 2:10, 21; Tit 1:1; Heb 2:11; 3:1; 10:10, 14, 29; 1Pe 2:9; Rev 17:14; cf. Mat 25:32; Jas 4:4; 2Pe 3:11; 1Jn 4:4–5; cff. Lev 20:24, 26; Num 23:9; Deu 7:6; 14:2; 26:18–19; Psa 135:4; Isa 43:20–21; Jer 1:5) and to be “A chosen race, a royal priesthood, a holy nation, a people for God’s own possession” (1Pe 2:9).
I believe the posture of the righteous is best summed up in these verses:
Do not enter the path of the wicked
And do not proceed in the way of evil men.
Avoid it, do not pass by it;
Turn away from it and pass on. – Pro 4:14–15
“My son, if sinners entice you,
Do not consent” – Pro 1:8–19; cf. Pro 7:21–23; 20:19; Gen 39:7–9
“You shall not follow the masses in doing evil…” – Exo 23:2
Depart from me, evildoers,
That I may observe the commandments of my God. – Psa 119:115
Your words were found and I ate them,
And Your words became for me a joy and the delight of my heart;
For I have been called by Your name,
O Lord God of hosts.
I did not sit in the circle of merrymakers,
Nor did I exult.
Watch the path of your feet
And all your ways will be established.
Do not turn to the right nor to the left;
Turn your foot from evil. – Pro 4:26–27
There is a way which seems right to a man,
But its end is the way of death. – Pro 14:12
A highway will be there, a roadway,
And it will be called the Highway of Holiness.
The unclean will not travel on it,
But it will be for him who walks that way,
And fools will not wander on it.
No lion will be there,
Nor will any vicious beast go up on it;
These will not be found there.
But the redeemed will walk there. – Isa 35:8–9
Because of Your hand upon me I sat alone,
For You filled me with indignation. – Jer 15:16–17
“You shall also say to this people, ‘Thus says the Lord, “Behold, I set before you the way of life and the way of death.” ’ ” – Jer 21:8
“Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it.” – Mat 7:13–14; cf. Luk 13:23–24
“Let them alone; they are blind guides of the blind. And if a blind man guides a blind man, both will fall into a pit.” – Mat 15:14
“Do not participate in the unfruitful deeds of darkness, but instead even expose them” – Eph 5:11
“I heard another voice from heaven, saying, ‘Come out of her, my people, so that you will not participate in her sins and receive of her plagues’ ” – Rev 18:4
You shall be holy, for I am holy” – 1Pe 1:16; cf. Lev 11:45; 19:230
Corresponding to this walk in righteousness, there should be a determined and disciplined desire, disposition, and effort—empowered by the Holy Spirit (Rom 8:12–14; Gal 5:16–17, 24–25; 6:8; Joh 15:5; Eph 5:18; Php 4:13; cf. Rom 8:1; Eph 4:30; Zec 4:6)—to keep the following clean, pure, and undefiled:
—as we determinedly “fight the good fight…finish the course…keep the faith” and focus on “the goal for the prize of the upward call of God in Christ Jesus,” which is glory and eternal life in heaven to come (Php 3:13–14; 2Ti 4:6–7; cf. Heb 12:1–2; Col 3:1–2; 2Co 4:18; 9:24–27; Php 3:20). Amen.
Further to “not standing” with sinners, and by way of reminder, when you were born again, your sins were forgiven (Heb 9:26–28; 10:17; 1Jn 1:7; 2:2; 4:10; Rom 3:25–26; 5:8, 21; Mat 26:28; 1Co 15:3; Col 1:13–14, 20–22; Eph 1:7; Heb 2:17; 1Pe 2:24; 3:18; Rev 1:5; cf. Psa 103:12; Isa 1:18; 43:25; Jer 31:34). At baptism, you were covered by the blood of Christ and clothed with His righteousness.34 In effect, you “put on” Jesus’ righteousness (Gal 3:27 ESV; Rom 13:14; Eph 4:24; Col 3:10) like a “white garment,”35 so you will be dressed in it on Judgment Day. The white clothes signify that you have been cleansed from sin,36 but it is now your responsibility to keep your clothes of righteousness clean, white, spotless, and undefiled (2Co 7:1; 2Pe 1:4–9; 3:14; Isa 55:7; 1Co 6:20; 9:27; Eph 2:3; 5:27; 1Th 5:23; Rev 3:4; 16:15).
So you must continue to “be diligent to be found by Him in peace, spotless and blameless” (2Pe 3:14; cf. Eph 1:4; 5:27; Col 1:22; Act 24:16; 1Co 1:8; Php 1:10; 2:15; 1Th 5:23; Jud 24; Rev 14:5) so that when Jesus returns37 on Judgment Day you are not “found naked” again (2Co 5:3; cf. Rev 3:18; 16:15)—that is, no longer covered by and clothed in the righteousness of Christ. You cannot continue to live in a pattern of sinful behavior and actions as if nothing has changed, and you cannot continue to partake of38 the filth of the world like “ ‘A dog returns to its own vomit,’ and, ‘A sow [pig], after washing, returns to wallowing in the mire [mud]’ ” (2Pe 2:22; cf. Pro 26:11; Heb 10:26–27; 2Ti 4:10). The notion that a born-again Christian never sins is false and not supported by Scripture (1Jn 1:8–10; 2:1, 28; 3:6, 9; cf. 1Co 9:26–27; 1Ti 2:5; 1Pe 2:11; Rom 7:14–25; 8:13; 1Th 4:3–4; 5:22; Col 3:5; Jas 5:16; Heb 4:16; 7:25).
Moreover, the Gospel is a way of life until death.39 It is not a one-time little so-called “saying a sinner’s prayer” event and then it’s all done and over with and you can go on living just as you always have.40 Simply put, your desire to be pleasing to God and to remain holy unto the day of redemption should overwhelm your desire to continue to sin, or, said another way, you must want to be found holy and blameless more than you want to indulge in sinful behaviors. It is up to each of us to decide (“choose,” Jos 24:15) whether to pursue righteousness or sin throughout our lives, as it is written:
“Let the one who does wrong, still do wrong; and the one who is filthy, still be filthy; and let the one who is righteous, still practice righteousness; and the one who is holy, still keep himself holy” – Rev 22:11
The apostle Paul wrote on this matter, indicating that he had not yet obtained final eternal salvation despite everything he had already done, including hearing the Gospel directly from Jesus (Php 3:12–14). He further writes about not being “disqualified” (1Co 9:25–27; cf. 2Ti 2:4) after having started out (being born again) and even (especially) after he had preached the Gospel to thousands. And if Paul could have been “disqualified” by his actions, how much more can you and I! In fact, the risk to your eternal salvation is so great from lusting after things (material possessions or lustful desires) that Jesus used extreme symbolism to convey the magnitude of the danger (Mat 5:29–30); let us, therefore, greatly heed His warning.41
Nor sit in the seat of scoffers [scornful KJV]!: If one continues further in rebellion to God, the progression continues, and he eventually arrives at the place of “sitting” with the “scoffers.” To “scoff” (see Pro 1:22; 3:34; 9:12; 13:1; 14:6; 15:12; 19:29; 21:24; 24:9; Isa 28:14; 28:22; Hos 7:5; 2Ch 36:16; Job 36:18; Psa 123:4; Luk 16:14; Act 13:41; cf. Pro 3:34; 9:7–8; 9:12; 19:25; 19:29; 22:10; 2Ch 32:16–17) means to openly and without shame or fear of God—
—God and the way of righteousness. These taunts are generally focused toward the Lord and the people of God. The scoffer will have nothing to do with God, His statutes (commandments), or His people. Scoffing is tangential to “cursing God,” “blaspheming,” or “taking the name of the Lord your God in vain” (see Exo 20:7; 22:28; Lev 24:10–16; Deu 5:11; Job 2:9; Psa 10:3; Mat 12:31–32; Mar 3:29; Luk 12:10; Rom 2:24; 1Ti 1:13, 20; Jas 2:7; Rev 13:6; 16:9, 11, 21). “Scoffing” is often associated with “pride” (Psa 123:4; Pro 21:24).
By the time you have reached the point of “sitting with the scoffers,” you have effectively arrived with this class of people who fully mock the Lord (and the Gospel):
Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts, and saying, “Where is the promise of His coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation.” – 2Pe 3:3–4
Once again, the righteous man will “not [nor] sit” down with the scoffers. Note also that the blessed/righteous man will continue in correct behavior—a continuous pattern of godly living in obedience to the commandments of God/Christ and the instructions of His apostles—regardless of whatever enticement or behavior the wicked, sinner, or scoffer does.
To close the v1 commentary, I’d like to offer an interpretive opinion. It’s interesting to note that the language used here seems to indicate a progressive degeneracy of the unrepentant human heart and the natural/carnal man (walk → stand → sit), with each stage being progressively worse (more sinful) than the former:
Note the exclamation point at the end of v1, which underscores the importance of not associating with the wicked, sinners, and scoffers. Matthew Henry writes on this topic as well: [3]
See by what steps men arrive at the height of impiety. Nemo repente fit turpissimus – None reach the height of vice at once. They are ungodly first, casting off the fear of God and living in the neglect of their duty to him: but they rest not there. When the services of religion are laid aside, they come to be sinners, that is, they break out into open rebellion against God and engage in the service of sin and Satan. Omissions make way for commissions, and by these the heart is so hardened that at length they come to be scorners [scoffers], that is, they openly defy all that is sacred, scoff at religion, and make a jest of sin. Thus is the way of iniquity down-hill; the bad grow worse, sinners themselves become tempters to others and advocates for Baal. [my bold]
H. Spurgeon remarks: [15]
When men are living in sin they go from bad to worse.
(V2) But his delight is in the law of the Lord, And in His law he meditates day and night.
The psalmist now shifts his focus from the negative behaviors mentioned in verse 1 to positive behaviors, highlighting a key aspect of a righteous man’s life and how he can find favor with God (i.e., be “blessed”).
But his delight: First, he will “delight” himself in God’s word (Psa 37:4; 40:8; 112:1; 119:35, 47–48, 70, 92; Pro 11:20; 23:26; Jer 15:16; cf. Psa 119:11, 72; Job 23:12; Rom 7:22). This “delight” is from the Hebrew חפץ (chêphets) which indicates the righteous man actually gets internal joy and pleasure from his study of and prayer over the Word.44 Adam Clarke writes: [4]
His will, desire, affection, every motive in his heart, and every moving principle in his soul, are on the side of God and his truth. He takes up the law of the Lord as the rule of his life; he brings all his actions and affections to this holy standard. He looketh into the perfect law of liberty; and is not a forgetful hearer, but a doer of the word; and is therefore blessed in his deed. He not only reads to gain knowledge from the Divine oracles, but he meditates on what he has read, feeds on it; and thus receiving the sincere milk of the word, he grows thereby unto eternal life. This is not an occasional study to him; it is his work day and night. As his heart is in it, the employment must be frequent, and the disposition to it perpetual.
“Delight” is also related to “desires.” As a “child of God”45 living in the Spirit, we are to “keep seeking the things above, where Christ is [in heaven], seated at the right hand of God. Set your mind on the things above, not on the things that are on earth. For you have died and your life is hidden with Christ in God” (Col 3:1–9; cf. Php 4:8; Gal 6:7–8; Jas 4:4; Rom 14:10–12; 2Co 4:18; Rev 2:23; 20:12–13; 22:12). It is further written that “our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Php 3:20). You should see that you have new desires, not for the lusts, fame, fortune, and power “of this world”46 but for “the things above” (Col 3:1–2) and the things “of Christ” (Mar 9:41; Rom 1:1; 10:17; 15:16, 29; 1Co 2:16; 6:15; 11:1; cf. 2Ti 4:10; Mat 6:19–21, 24), as He promises to “give you the desires of your heart” (Psa 37:3–6; cf. 2Ti 3:12; 2Th 1:11; Heb 11:16; 1Pe 3:10).
For example, you should now desire “to be found by Him in peace, spotless and blameless” (2Pe 3:14; cf. Eph 1:4; 5:27; Col 1:22; Act 24:16; 1Co 1:8; Php 1:10; 2:15; 1Th 5:23; Jud 24; Rev 14:5) more than you desire (and lust after) the things “of this present world” (2Ti 4:10; cf. Tit 2:12; 2Pe 2:10, 18). It is an amazing transition to watch happen in oneself. The more you seek the things of God, the less you will desire the things of this world, which are perishing.
As you continue to “abide in Christ and He in you” (paraphrase),47 you will find that your desires actually start to change; you begin to want less the things of this world (fame, power, fortune, etc.) and more the things above, “where Christ is” (Col 3:1). That is why we see it written:
Delight yourself in the Lord;
And He will give you the desires of your heart.
Commit your way to the Lord,
Trust also in Him, and He will do it.
He will bring forth your righteousness as the light
And your judgment as the noonday. – Psa 37:4–6
Is in the law of the Lord [Jehovah ASV]48: “The law of the Lord” (Exo 13:9; 2Ki 10:31; 1Ch 16:40; 22:12; 2Ch 12:1; 17:9; 31:3–4; 34:14; 35:26; Ezr 7:10; Neh 9:3; Psa 19:7; 119:1; Isa 5:24; Jer 8:8; Amo 2:4; cf. Luk 2:23–24, 39) here refers to the Pentateuch, which are the first five books of the Bible, Genesis through Deuteronomy (i.e., the Torah). These are the Mosaic law books of the Old Testament. Conceptually, though, this generalizes and applies to the totality of God’s word that has been revealed at any point in time. For Israel and Judah, this came to encompass both “the law and the prophets”49 (Mat 7:12; Luk 16:16; Act 13:15; Rom 3:21; cf. Joh 5:39). For Christians today, this concept encompasses the entire canon of Scripture, including the commandments of Christ and the instructions of his apostles (i.e., the New Testament; 1Co 13:9–10; 2Ti 3:16–17).
This indicates that the righteous man’s intense focus (see “mediates” below) is on Scripture (the Bible), which is:
The Word of God is our instruction manual for godly living:
All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work. – 2Ti 3:16–17
For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. – Heb 4:12
Your word is a lamp to my feet And a light to my path. – Psa 119:105
For the commandment is a lamp and the teaching is light;
And reproofs for discipline are the way of life. – Pro 6:23
We read and study the Word50 so that we can do the following:
And in His law he meditates: To “meditate” on God’s word means to think deeply (contemplate), ponder, study seriously, “be absorbed in,” and pray over it in order to get a profound level of understanding along with its application to our lives and circumstances (cf. Deu 6:5–9; Psa 104:34; 119:11, 15, 97–99; Jos 1:8; 1Ti 4:13–16).65 As it is written, “Let the word of Christ richly dwell within you” (Col 3:16; cf. Mat 4:4; Act 17:11). The word meditate also has a verbal connotation to it (sing, speak, teach, preach, etc., Act 16:25; 1Co 14:26; Eph 5:19; Col 3:16; 2Ti 4:2; Jas 5:13; Psa 96:1–3; 105:1–2; 149:1; Isa 12:4–5; Deu 31:19, 22).
Matthew Henry remarks, [3]
To meditate in God’s word is to discourse with ourselves concerning the great things contained in it, with a close application of mind, a fixedness of thought, till we be suitably affected with those things and experience the savour and power of them in our hearts.
It is through His word by which He communicates to us His commandments and instructions on how the righteous man is to live (2Ti 3:16–17; cf. Joh 14:15; 1Jn 5:3).66 It is also through His word that God progressively reveals His will for and purpose of humanity.
Day and night: The psalmist is indicating here that our reading, study, and meditation on the Word should be constant and continuous—literally around the clock (cf. Psa 88:1; Luk 2:37, 18:7; 1Th 2:9; 2Ti 1:3). So, this is not just a casual or occasional reading—once a week, once a month, or even once a year—nor is it when we just “happen to get around to it” or just a passing interest.
Being in the Word “day and night” is a matter of great import and indicates a deep-seated, passionate, and lifelong commitment, devotion, longing, desire, yearning, and “thirst” (Psa 42:1–2; 63:1; 119:1–176; Isa 55:1; Rev 21:6) for reading, studying, meditating on, abiding in, and obeying God’s Word every single day, as the “noble-minded” Bereans did (Act 17:11). This emphasis on keeping God’s word close to your heart is also echoed elsewhere in Scripture (Deu 6:5–9; 8:3; 11:8; Num 15:38–39; Pro 6:20–21; 7:1–5; Mat 4:4; Heb 2:1).
Note that “day and night” (i.e., constantly) also implies that we keep the word of God close to us at all times, for example, during times of business dealings, when we interact with others, and so on. It’s not appropriate or sufficient to be a nominal Christian on Sunday morning and then act like a heathen during the rest of the week! You also don’t discard God’s word just because it may inconvenience your profits and business dealings.
Furthermore, we are told, “You shall love the Lord your God with all your heart and with all your soul and with all your might.” This is the same level of importance, emphasis, priority, focus, and attention we must give to reading and studying (delighting in) His word, always keeping it close to our heart (Psa 119:140; Deu 6:5; 11:1, 13, 22; Mat 22:37; Mar 12:30; Luk 10:27). I’ve found that reading Scripture first thing in the morning and before bed in the evening works best; the evening reading helps the Word sink into your mind overnight.67
Even further, realize that your new “born again” (Joh 3:3–8; 1Pe 1:3, 23) spirit actually feeds on “the word of God” (Eph 6:17; Php 1:14; Col 1:25; cf. Joh 4:32); as “it is written, ‘Man shall not live on bread alone, but on every word that proceeds out of the mouth of God’ ” (Mat 4:4; cf. Deu 8:3). Just as your fleshly body needs food to live, so, too, does your new spirit need to be fed “the word of God.” If you fail to eat the Word of God “daily” (read, study, and meditate on; see Act 17:11; Mat 4:4; Psa 1:2), it may seem like God has drifted far away from you, but in fact, it is you who have started to drift away from Him (Jas 4:8; Heb 4:16; 7:19, 25; 10:22; Psa 145:18).
Lastly, also implied here is an attendant desire to grow and mature in faith (see v3) along with a commitment to make lifestyle habits pursuant to and in agreement with the laws and ordinances of God.
(V3) He will be like a tree firmly planted by streams of water, Which yields its fruit in its season And its leaf does not wither; And in whatever he does, he prospers.
He will be like a tree firmly planted: The psalmist next uses a simile to compare the “blessed” (“righteous”) man with a tree firmly planted near water (cf. Jer 17:7–8; Psa 92:12; Job 14:9; Isa 44:4; Eze 17:8; 19:10; 47:12; Hos 14:5; Rev 22:2). This analogy seems to come from Jeremiah 17:7–8; the “cursed” (“wicked”) man is also represented there (Jer 17:5–6), as in this psalm. Pay attention to the fact that the tree is “firmly planted.” This indicates deep roots and a solid foundation that is not easily swayed or shaken out of place—it is a tree that can withstand strong and tempestuous winds as well as the storms of life. This ties in with having a “firm foundation,” “being rooted and grounded,” “firmly rooted,” “firmly established,” “steadfast, immovable,” and standing “upon a rock” and built on a “corner stone” “so that they may take hold of that which is life” as exhorted elsewhere in Scripture (see Mat 7:24–27; 16:18; 21:42; Mar 12:10; Luk 6:46–49; 20:17; 1Co 15:58; Col 1:23; 2:6–7; Eph 2:20; 3:17; 1Ti 6:19; 2Ti 2:19; Psa 40:2; cf. Act 4:11; 1Co 3:10–15; 1Pe 2:6–7; Rev 21:14, 19; Psa 11:3; 27:5; 61:2; 89:14; 97:2; 112:6–7; Pro 10:25; 12:3; Isa 26:3–4; 28:16; contrast with Jas 1:8; 4:8).
Trees are used elsewhere in Scripture to symbolize people and things that:68
By streams [rivers NKJV] of water: The roots of the tree reach down deep to draw upon refreshing and nourishing “streams of water.” Water is needed for all life (Gen 1:2; 2Pe 3:5–6).73 Moreover, in many places in Scripture, water is associated with and symbolizes eternal/spiritual life,74 so one can make the comparison here of drawing upon “the springs of salvation,” “the fountain of living waters,” “the fountain of life,” “the spring of the water of life,” “a river of the water of life,” and “the water of life” in Christ (see Jer 2:13; 17:13; Isa 12:2–3; Rev 7:17; 21:6; 22:1, 17; Psa 36:8–9; cf. Joh 4:7–15; 7:37–39; 1Jn 5:6–8; Isa 49:10; 55:1–3; 58:11; Psa 46:4; Exo 17:5–6; Eze 47:1, 9; Zec 14:8; contrast with Mat 12:43; 2Pe 2:17; Jud 12).75 Moreover, without this water the tree (i.e., the child of God) will not be nourished and grow—all growth comes from God (Joh 15:1–5; cf. 1Co 3:6–8).
Note further that the water is not from a stagnant pond but a (flowing) clean, clear, refreshing, and nourishing stream—one that is able to give life. One can’t help but notice the difference between the words of man and the absolute Word of God. As an example:
I don’t know about you, but I know which source of water I want in my life—the one that is flowing, clean, crystal clear, refreshing, and able to give life, and life “eternally” (Joh 3:16–17) and “abundantly” (Joh 10:10; Eph 3:20; 1Ti 1:14; 2Pe 1:11; cf. Php 4:19)! Amen.
Which yields its fruit: One of the purposes of a tree, as discussed above, is to “yield fruit” (“bear fruit”; see Mat 3:8–10; 7:19; Mar 4:20; Luk 8:15; Joh 15:1–8, 16; Rom 7:4–5; Psa 92:14) for the Lord and for others (i.e., do “good works,” Mat 5:16; Joh 10:32; Eph 2:10; 1Ti 2:10; 5:10; 6:18; cf. Col 1:10; 2Th 2:17; 1Ti 5:10; 2Ti 2:21; 3:17).
Note that this fruit can be spiritual as well (Gal 5:22; Php 1:11; Heb 12:11).
The different types of trees (i.e., men), be it good or bad, can be distinguished by the fruit they bear (Mat 7:15–20; 12:33; Luk 6:43–45; cf. Gal 5:22–23; Joh 15:5; Jas 3:12; Psa 92:12–14). Moreover, some trees never bear any fruit and are therefore worthless, suitable only for being “cut down and thrown into the fire” (Mat 3:10; 7:19; 3:10; Luk 3:9; 13:6–9; cf. Mat 21:19; Jud 12; Isa 5:1–7; 10:33–34; Eze 15:2–7; 17:24; Jer 11:16–17; Psa 37:35–36).77
In its season: The tree (righteous man) is also here indicated to bear fruit “in its season.” While we are told in Scripture to “be ready” in all seasons to do good works (“bear fruit”), to share the Gospel, and for Christ’s return (Mat 24:42–44; 25:1–13; Luk 12:35–40; 1Th 5:2–6; 2Ti 2:21; 4:2; Tit 3:1; 2Pe 3:10–12; Rev 16:15; cf. Eph 2:10; 2Pe 1:12), we won’t always be fruitful and productive, as sometimes the Lord’s timing is not our own timing (2Pe 3:8; Psa 90:4; cf. Ecc 3:1, 11; Hab 2:3; Psa 27:14; 31:15; 37:7; Lam 3:25–26; cff. Gal 4:4).78 Nevertheless, we should “not lose heart in doing good,” “always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord” (Gal 6:9–10; 1Co 15:58; cf. Mat 5:16; Eph 2:10; 2Th 3:13; Heb 10:35–36; 12:3; Luk 18:1; Isa 40:31; 2Ch 15:7; Jer 31:16).
In other cases, the Lord must prepare us before we can bear fruit (Eph 2:10; 2Ti 3:17; Heb 13:21; cf. Pro 16:9). Moses spent forty years in the Midian desert before he could be used by (useful to) God (i.e., “bear fruit”) and lead the Israelites out of Egypt (Exo 2:15, 21–22; 3:1–2; 7:7; Act 7:23–24, 29–30).79 King David spent approximately 15–20 years after being anointed by Samuel until he became King (1Sa 16:13; 17:34–37).80 While waiting (and generally so), we should prepare ourselves to “be ready in season and out of season” for when the Lord calls us to action (2Ti 4:2). A Christian is not called to laziness, idleness, or sloppy workmanship but instead to be diligent and wisely prepared (Rom 12:11; Eph 4:28; 1Th 4:11; 2Th 3:10–12; 1Ti 5:4, 8, 16; cf. Pro 6:6–9; 10:26; 13:4; 15:9; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30–34; 26:13–16).81
Lastly, sometimes we must mature in faith before we can be used by God (Col 1:28–29; cf. Eph 4:12–13; 2Co 13:9; Col 4:12; Heb 6:1; 1Pe 2:2; 3:18).82 Even the Lord Jesus took some time to mature and grow (Luk 2:40, 52).
And its leaf does not wither: This indicates that those who stand firm (persevere) in faith and continue to obey God and seek shelter in the Lord will not thirst, shrivel up, or wither during the heat—hard times, tribulation, persecution, and so on—as they draw upon those “streams of [living] water” for spiritual sustenance as discussed above (cf. Jer 17:7–8; Psa 92:12–14; Isa 58:11).83
We can learn much from the saints who have come before us, as they “did not wither” under extreme duress. In particular, we see how they refused to sacrifice their principles, daily routines, their devotion to God, and their obedience to His statutes even for a moment during moments of severe trial or to appease wicked men (cf. Act 5:29; Dan 3:6–30; 6:10). My favorite examples are from the Book of Daniel regarding Shadrach, Meshach, and Abed-nego in the fiery furnace and Daniel in the lion’s den. I find those accounts to be hugely inspirational. The book of Job also speaks to “not withering” (turning away from God) under extreme duress, trial, and tribulation (Heb 10:38–39).84
Note also that the righteous man stands strong not by his own might or willpower but by the strength of the Lord (Zec 4:6; Joh 15:1–10; Eph 6:10; Php 4:13; 2Co 12:9–10; cf. Joh 14:16; 16:7; Rom 8:13, 26, 31–39; 13:14; 1Co 10:13; 16:13; 2Co 6:1–10; Gal 5:16–17; Eph 3:20; 6:13; Php 1:6; 2Ti 2:13; Heb 12:2; 1Pe 5:10; 1Jn 4:4; 5:4; Isa 40:31; Jud 24; 2Ch 16:9; Lam 3:22–23; Psa 34:15; 46:10; 103:14).85 Amen.
And in whatever he does, he prospers: The phrase “whatever he does” obviously qualifies to mean “good works” of faith done in obedience and which are done according to the laws and will of God—i.e., they are done righteously, not deceitfully, with the right motives, etc., and not literally whatever the mind of man decides to do. Therefore, this prosperity must be understood in light of “the Lord being with them” (see Psa 128:2; Gen 39:3, 39:23; Jos 1:7–8; 1Ch 22:11; 2Ch 31:21; 32:23; Isa 3:10; Dan 3:30; 6:4–5, 28). In the OT, prosperity was frequently expressed through tangible material blessings, including the following:86
These blessings were then (and are now) predicated on their (and our) continued obedience to the Lord (Exo 23:22; Lev 26:1–13; Deu 7:12–13; 8:1–20; 11:1–32; 28:1–68; Pro 3:33; cf. Mat 7:21; Joh 14:15, 21, 23; 15:5–6, 10; Rom 2:6–8; 1Jn 2:3–5; 3:22–24; Heb 5:9; Jas 1:22–25; 1Pe 1:15–16; Rev 22:11, 14).
In the NT, the blessings and prosperity shift significantly toward spiritual fruitfulness and faithful stewardship (see Types of Blessings in V1). This is typically made manifest through a happy soul, if you will (Luk 1:46–47; Joh 15:11; Act 13:52; Rom 14:17; 15:13; Gal 5:22; Php 3:1; 4:4; 1Pe 1:8–9; cf. Psa 32:11; 35:9; 37:4; 94:19; 97:12; 104:34; Isa 61:10; Hab 3:18; Zec 10:7).
Moreover, while God still provides for His people (Mat 6:8, 25–34; 7:11; Luk 11:10–13; Rom 8:32; Php 4:19; 2Co 9:8; 1Ti 6:17; Jas 1:17; cf. Mat 5:45; 2Ti 2:13; Heb 13:5), the emphasis moves from personal and material enrichment to faithfully using every blessing—talents, resources, time, and gifts—to serve Christ’s kingdom, to build up the church, and to help others (Mat 25:14–30; Luk 19:12–26; Rom 12:6–8; 1Co 12:7; Eph 4:11–12; Col 3:23–24; 1Pe 4:10; cf. Mat 5:16; Luk 12:48). Those who receive much from God are expected to use it faithfully in service to Him and others, and if we fail to do so, we will one day give an account (Mat 25:26–30; Luk 12:47–48; 19:20–26; 1Co 4:1–2).87
(V4) The wicked are not so, But they are like chaff which the wind drives away.
The wicked [ungodly NKJV] are not so: The focus now shifts to the wicked, sharply contrasting them once again with the righteous described in vv. 2–3. The wicked do not—will not—follow the ways of God, nor will they bear good fruit, nor will they prosper or be blessed like the righteous man. Adam Clarke remarks: [4]
An ungodly man is never steady; his purposes are abortive; his conversation light, trifling, and foolish [and worldly]; his professions, friendships, etc., frothy, hollow, and insincere; and both he and his works are carried away to destruction by the wind of God’s judgments.
But they are like chaff which the wind drives away: Instead, the wicked are compared to “chaff” using another simile (cf. Psa 35:5; 83:13; Isa 17:13; 29:5; 33:11; 41:15; Hos 13:3; Job 21:18; Zep 2:2; Mal 4:1; cff. Mat 3:12; 13:6; Luk 3:17; Isa 27:11; Joh 15:6; Jud 12). What is chaff? Chaff is the dry, scaly, and worthless88 outer husk or shell that surrounds a grain of wheat or other cereal crops. It is light, papery, and easily blown away by the wind. During the ancient process of threshing and winnowing:
The table below summarizes what we have learned so far regarding the righteous and the wicked.
| Aspect | The Righteous (v3) | The Wicked (v4) |
| Image Used | A tree firmly planted by streams of water | Chaff (worthless husks blown by the wind) |
| Stability | Firmly planted, deeply rooted | Completely unstable, easily driven away |
| Source of Life | Continual supply of water (streams) | No root, no source—dependent on the wind |
| Productiveness | Bears fruit in its season | Produces nothing of value |
| Durability | Leaf does not wither | Dry, brittle, and temporary |
| Response to Trials | Remains green and fruitful even in difficult seasons | Blown away at the slightest wind |
| Value | Valuable, useful, life-giving | Worthless, empty, no nutritional value |
| End Result | Prospering in all he does | Blown away (and destined for destruction, vv. 5–6) |
| Spiritual Meaning | Stable, fruitful, blessed life rooted in God’s Word | Empty, unstable, ungodly life with no lasting substance |
(V5) Therefore the wicked will not stand in the judgment, Nor sinners in the assembly of the righteous.
Therefore the wicked [ungodly NKJV] will not stand in the judgment: The psalmist now turns his attention to the final destination of “the wicked.” “The judgment” here refers to “the day of judgment” (Mat 10:15; 11:22, 24, 12:36; 2Pe 2:9; 3:7; 1Jn 4:17; cf. Act 17:31), which is also the climax of humanity, “the last day” (Joh 6:39–44, 54; 12:48) of human history, and the very end of time itself (1Co 15:22–26). I have written about this Day extensively elsewhere,89 so I’ll just summarize it here.
This “day of judgment” will be the very same Day that “the last trumpet” (1Co 15:52; cf. 1Th 4:16–17) of God sounds90 and Jesus returns.91 On that Day, everyone who has ever lived will stand before the Lord and “give an account of themselves to God” (see Rom 14:11–12; cf. Mat 12:36; 25:31–46; Joh 5:28–29; 1Pe 4:5).92 The psalmist here emphatically declares that “the wicked will not stand” in that Day (cf. Psa 5:5; 24:3; Mal 3:18; Mat 13:49; 25:32, 41, 46; Luk 21:36; Jud 1:15)—that is, they will be found GUILTY of sin and relegated to hell (i.e., eternally condemned; Mat 25:31–46). Only those who are exonerated of sin (declared “NOT GUILTY” of being a sinner, blameless) by being covered by the blood and righteousness of Christ—through faith, obedience, works, and endurance93—will be allowed to enter heaven.
The reality of a general resurrection from the dead and a coming judgment have both been well known, even in the OT:
David also writes about “the end of the wicked” (paraphrase) elsewhere (see Psa 37:28, 35–36; 73:2–9, 16–20). Yet despite this awareness, along with widespread Gospel preaching today, this event will still catch many (most) off guard and totally unprepared to stand before the Lord on that Day.95, 96
Nor sinners in the assembly [congregation ASV] of the righteous: The “sinners” here are the same as the “wicked” (see v1 for commentary; cf. Psa 26:9; Jud 1:15). Sin is any disobedience of God, that is, breaking or disobeying His laws (1Jn 3:4; 5:17; Rom 7:7–13; 2Th 1:8–9). Note that while some sins may appear (to us) to be less grievous than others—for example, gossiping or not doing what you know is right versus so-called “serious” crimes such as murder, robbery, adultery, and so on—realize that all sin, regardless of how trivial, results in separation from God and exclusion from heaven (i.e., eternal death) unless you are found to be in Christ on Judgment Day.
Who are “the righteous”? They are all who live in faith and obedience to God (i.e., the “blessed” of v1).97 While the requirements for obedience have varied over time as the Lord has progressively revealed His plan for humanity, it has always meant living in obedience to whatever statutes and ordinances (commandments) that were in effect at the time. From creation through the patriarchs (Abraham, Isaac, and Jacob), it was being obedient to the instructions the Lord had given them (e.g., Gen 2:16–17). For the Israelites (Jews), it was obedience to the OT Mosaic Law. For Christians today living under the “New Covenant”98 (see Luk 22:20; 1Co 11:25; 2Co 3:6; Heb 8:8, 13; 9:15; 12:24; cf. Jer 31:31–34), which is the Law of Grace99 (Joh 1:17; Rom 5:21; 6:14; Eph 2:8; Act 20:24), it means all who have become obedient to the Gospel and who are also living their lives in obedience to the commandments of Christ and the instructions of His apostles.100 While still partially veiled at the time of the psalm’s writing,101 we understand today that “the righteous” are all those who are found “in Christ” (Rom 3:24; 6:11, 23; 8:1–2, 39; 1Co 1:2, 30; 2Co 3:14; 5:17–19; 2Ti 1:1, 9; 2:10; 3:12; 3:15; 1Pe 5:10, 14; cf. Joh 3:16–17; 5:24; Tit 1:2; 3:7; 1Jn 1:2; 2:25; 5:11, 13; 20; Jud 21).
Regarding “the assembly of the righteous,” at the time of writing this would have meant all of obedient Israel. More broadly, this is generally taken to mean the general “gathering together” of all humanity before the Lord on judgment day (2Th 2:1; Heb 12:23; Rev 20:11–12; cf. Mat 25:31–46; Rom 14:10–12; 2Co 5:10; Php 2:10–11). While the “tares”102 (the “wicked,” “sinners”) may commingle with the “wheat” (the “blessed,” “righteous”) for a time here in this world (Mat 13:24–30), there will be a great separation on judgment day when everyone is gathered before the Lord, with the sheep on His left and the goats on His right (Mat 25:31–46). At that time, everyone’s status before the Lord will be made visible (Mat 12:36–37; Luk 12:2–3; Rom 2:1–16; 14:11–12; 1Co 4:5; 2Co 5:10; Gal 6:7–8; 2Pe 2:9; 3:7; Jud 14–15; Ecc 12:13–14; Rev 2:23; 20:11–12; cf. Rom 1:18; Heb 4:13; Job 24:14–15; 34:21-23; Isa 29:15; Dan 2:22; Pro 15:3).103
Matthew Henry writes: [3]
The doom of the ungodly read, Psa 1:5.
They will be cast, upon their trial, as traitors convicted: They shall not stand in the judgment, that is, they shall be found guilty, shall hang down the head with shame and confusion, and all their pleas and excuses will be overruled as frivolous. There is a judgment to come, in which every man’s present character and work, though ever so artfully concealed and disguised, shall be truly and perfectly discovered, and appear in their own colours, and accordingly every man’s future state will be, by an irreversible sentence, determined for eternity. The ungodly must appear in that judgment, to receive according to the things done in the body. They may hope to come off, nay, to come off with honour, but their hope will deceive them: They shall not stand in the judgment, so plain will the evidence be against them and so just and impartial will the judgment be upon it.
They will be for ever shut out from the society of the blessed. They shall not stand in the congregation of the righteous, that is, in the judgment (so some), that court wherein the saints, as assessors with Christ, shall judge the world, those holy myriads with which he shall come to execute judgment upon all, Jud 1:14; 1Co 6:2. Or in heaven. There will be seen, shortly, a general assembly of the church of the first-born, a congregation of the righteous, of all the saints, and none but saints, and saints made perfect, such a congregation of them as never was in this world, 2Th 2:1. The wicked shall not have a place in that congregation. Into the new Jerusalem none unclean nor unsanctified shall enter; they shall see the righteous enter into the kingdom, and themselves, to their everlasting vexation, thrust out, Luk 13:27. The wicked and profane, in this world, ridiculed the righteous and their congregation, despised them, and cared not for their company; justly therefore will they be for ever separated from them. Hypocrites in this world, under the disguise of a plausible profession, may thrust themselves into the congregation of the righteous and remain undisturbed and undiscovered there; but Christ cannot be imposed upon, though his ministers may; the day is coming when he will separate between the sheep and the goats, the tares and the wheat; see Mat 13:41, Mat 13:49. That great day (so the Chaldee here calls it104) will be a day of discovery, a day of distinction, and a day of final division. Then you shall return and discern between the righteous and the wicked, which here it is sometimes hard to do, Mal 3:18.
(V6) For the Lord knows the way of the righteous, But the way of the wicked will perish.
For the Lord [Jehovah ASV] knows the way of the righteous: “The way of the righteous” includes the “motives, purposes, and works” of man [Clarke, 4] which are done in compliance with the instructions and commandments of the Lord. This way of righteousness is also described as “the Highway of Holiness”105 (Isa 35:8; cf. Jer 6:16; Isa 40:3–4; 42:16; 57:14; Mat 7:13–14; Tit 2:11–14; 1Pe 2:9–10; Psa 31:3; 73:24; 119:105; Rev 7:17). Note those who walk and “patiently endure” in the way of the Lord will also “find favor” with the Lord (i.e., “blessings”; see v1; cf. Gen 6:8; 18:3; Exo 33:13–17; 34:9; Num 11:11; Hos 12:4; Luk 1:30; Act 7:46; 1Pe 2:19–20; Pro 3:4; 8:35).
The Lord “knows” (and also approves of) this way because it is His way, which He gave to us via His Word and which is expressed in His laws, statutes, and commandments, and also which He demonstrated to us in the person of His Son, Jesus the Christ (Act 9:2; 19:9, 23; 24:14, 22)—indeed, Christ Himself is “the Way” (Joh 14:6). It is also “the way” that leads to life instead of death and destruction (see below). We know we are in “the way” when we “imitate” Christ and follow His “example” (see Joh 13:15; 1Co 11:1; 4:16; 1Th 1:7; 1Ti 1:16; 4:12; Tit 2:7; 1Pe 2:21; 5:3; cf. Mat 5:13–16; 10:38; 2Co 5:20; Eph 5:1–2; 6:20; Rom 2:19; Php 1:27; 2:5, 15; 3:17; 1Th 1:6; 2Th 3:9; Heb 6:12; 12:1; 1Jn 2:6).106
Moreover, because the Lord knows the way, He also:
In compiling the list above, I couldn’t help but be shocked and awed a bit by how much the Lord is actually doing for us, which usually goes completely unnoticed by us. All praise and thanks be to the Lord. Amen!
But the way of the wicked [ungodly NKJV] will perish: Scripture foretells and promises the eternal demise of the wicked and their evil ways. This is because they choose not the way of righteousness but instead follow “the way of the wicked” (Psa 146:9; Pro 4:19; 12:26; 15:9; Jer 12:1; cf. “the counsel of the wicked,” v1), which is also the way of “foolishness” and “error” instead of truth (Psa 14:1; 39:8; 53:1; 74:18, 22; 107:17; 112:10; Pro 1:7, 22, 32; 8:5; 10:23; 12:15; 19:3; Ecc 10:12; Rom 1:21–22; 1Jn 4:6; cf. Mat 22:29 ASV; 1Co 1:18–31; 2:14; 3:18–19; Tit 3:3) and “the way of death” (Pro 14:12; 16:25; Jer 21:8)—eternally so (see following).
Moreover, not only will “the way of the wicked” perish as sin and evil are destroyed (Rom 8:21; Rev 21:4; 22:3)110 by the Lord on Judgment Day, but the wicked themselves—including the devil and his cohorts—will also perish as they will have their “names erased from [blotted out of, NKJV] the Book of Life” (paraphrase; see Rev 3:5; cf. Rev 20:15; Psa 69:28) as they are cast eternally into “the lake of fire” (Rev 19:20; 20:10, 14–15; 21:8; cf. Gen 3:15; Psa 37:38; 145:20; Pro 2:22; Isa 13:9; Zep 1:18; Mal 4:1; Mat 3:10; 7:22–23; 8:12; 22:13; 24:51; 25:30, 41; Luk 13:27–28; 2Th 2:8; 2Pe 2:4, 17; 3:7; Jud 13; Rev 20:11–15; 22:14–15). God will not allow anything or anyone that is “unclean” (i.e., wicked or sinful) to enter heaven (2Pe 3:13; Rev 21:27).
This reassurance of a righteous, glorified, eternal heaven therefore gives us hope and strength to do the following:
Matthew Henry concludes his commentary with these notes: [3]
In singing these verses114 [vv. 1–3], being duly affected with the malignant and dangerous nature of sin, the transcendent excellencies of the divine law, and the power and efficacy of God’s grace, from which our fruit is found, we must teach and admonish ourselves, and one another, to watch against sin and all approaches towards it, to converse much with the word of God, and abound in the fruit of righteousness; and, in praying over them, we must seek to God for his grace both to fortify us against every evil word and work and to furnish us for every good word and work. [and] …
In singing these verses [vv. 4–6], and praying over them, let us possess ourselves with a holy dread of the wicked man’s portion, and deprecate it with a firm and lively expectation of the judgment to come, and stir up ourselves to prepare for it, and with a holy care to approve ourselves to God in every thing, entreating his favour with our whole hearts.
Adam Clarke concludes with this note: [4]
The wicked shall perish at the presence of the Lord. Reader take warning!
We must be constantly mindful and watchful that we have but one chance to live a righteous life here in this world—there are no “second chances” after death, and you don’t want to have any (eternal) regrets when you stand before the Lord (Heb 9:27)! Let us continually desire to be a “fragrant aroma, an acceptable sacrifice, well-pleasing to God” (Php 4:18) and of service to others. And let us have “confidence” and “assurance” to follow Christ to eternal “glory” (see Rom 8:30; 2Co 3:4; Php 1:6; Col 2:2; Heb 4:16; 6:11; 10:19, 22, 35; 11:1; 1Jn 2:28; 3:21; 4:17; Psa 71:5; 78:7). Let us choose the way of righteousness, regardless of how the corrupt, sinful, and wicked world behaves all around us, as it is written:
A highway will be there, a roadway, And it will be called the Highway of Holiness. The unclean will not travel on it, But it will be for him who walks that way, And fools will not wander on it. – Isa 35:8
“Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it.” – Mat 7:13–14
Amen.
1 Today we understand that there are two great families on earth (Mat 12:30; Mar 9:40; Luk 11:23): (1) those who are of their father the devil (Joh 8:44; cf. 1Jn 3:8–10, 12; Rev 2:9; 3:9), and (2) those who are of God as their Father (Mat 5:9; Joh 1:12–13; Rom 8:14–17, 19, 23; 2Co 6:18; Gal 3:26; 4:5–7; Eph 1:5; Php 2:15; 1Jn 3:1–10; 5:1; Rev 21:7).
2 The“sheep” (Mat 25:32–33; Luk 15:6; Joh 10:11, 26–27; 21:16–17; Psa 100:3),“saints” (Psa 16:3; 34:9; Dan 7:18–27; Mat 27:52; Act 9:32; Rom 1:7; 8:27; 15:26; 2Co 1:1; Rev 18:20, 24; 19:8; 20:9), and “righteous” (see Gen 18:25; Dan 12:3; Mat 13:43, 49; 25:37, 46; 1Pe 4:18; 1Jn 3:7; Rev 19:8) ones.
3 The “goats” (Mat 25:32–33).
4 Scholarly consensus on composition date: [11]
5 This is obviously a very partial list of verses. The word bless is used in various forms approximately 600+ in the OT and 100–150 in the NT.
6 → [The Peace of God]
7 Once again, this is a very partial list.
8 → [Matthew #28, The Commandments of Christ]
9 The OT saints also inherited all of the NT spiritual blessings as well, even though it was not fully disclosed in Scripture as of then nor widely understood by the world at that time (i.e., some Gospel aspects were still partially veiled until the Messiah came; Rom 5:6; 16:25–26; 1Co 2:6–10; Gal 3:8; 4:4; Eph 3:3–9; Col 1:25–27; 2:2; Heb 9:26; 1Pe 1:20; Psa 78:2; Isa 48:6–7; cf. Mat 11:25; 13:35; 19:30; Rom 4; Luk 24:25–27, 44–47; 1Co 15:28; 2Co 3:14–16; 4:3–4; Gal 3:7–9, 29; Eph 1:4; Tit 3:7; Heb 11:39–40; 2Ti 1:9; 1Pe 1:11; Jud 14; Rev 13:8; Isa 53).
10 Jesus expounded on being blessed in His Sermon on the Mount (Mat 5:1–12). → [Matthew #5–Matthew #12, The Commandments of Christ]
11 → [Persevere in Faith]
12 I’m not going to cite the verses for all of these items, as they are covered extensively throughout our Gospel series of posts.
13 The verse references below are obviously illustrative, not exhaustive.
14 Repeated here for list completeness and some additional verse references beyond Psalm 1:1.
15 This means guilty of some form of sin; sin is any disobedience of God’s laws. See also “sinners” in the list.
16 The OT refers to people regarding both ritual and physical uncleanness, which was temporary until the prescribed Mosaic Law sacrifices and offerings were performed. The NT more often refers to unclean spirits and moral defilement. Nevertheless, as Revelation 21:27 says, “nothing unclean” will enter New Jerusalem (heaven), and this includes those who chose to remain in their sin(s).
17 Note that Psalm 51:5 does not mean we are born in so-called “original sin.” That is a false teaching of man. → [Humanity and Sin]
18 I wanted to include this list because it gives you clear examples of the methods that the “the counsel [ways] of the wicked” typically use and entails. If you find yourself resorting to any of these behaviors, it is a sign you’re your faith needs a tune-up, as perhaps you don’t know all the commandments of Christ (which prohibit these behaviors). → [Changing Your Worldly Habits]
19 Note that sorcery includes things such as fortune telling, mystical drug use, potions, spells, black magic, divination, astrology, Ouija boards, and other occult practices.
20 Also, those who are smug in their own goodness which is very prevalent today (contrast with Luk 18:19; Rom 3:10).
21 “Murmurers” KJV (see Exo 15:24; 16:1–12; 17:3; Num 14:2, 27–36; 16:51; 17:5, 10; Deu 1:27; Psa 106:25; Isa 29:24; Mat 20:11; Luk 5:30; 15:2; 19:7; Joh 6:41–43, 61; 7:12, 32; 1Co 10:10; Php 2:14; Jud 16). Murmuring is often related to stirring up strife (see next item and footnote).
22 With devious intent (e.g., to gain a profit).
23 Wayne Jackson’s commentary on Jude 16 is good, [1, 589] “Another litany of flaws is chronicled (v. 16). These church invaders are: (a) ‘murmurers’ (those who go about whispering messages designed to ignite [create and/or inflame] discontent—there are some who thrive on this); (b) ‘complainers’ (these are fault-finders, chronic malcontents, who make a career of stirring up trouble); (c) operating continuously and strictly in their own ambitious interests, caring not for the needs of others; (d) boasters of their accomplishments, either past or projected; (e) shamelessly manipulative of others, elevating some, thrusting down others, for their own personal advantages.”
24 Also “of the world” (Mat 4:8; 13:22; Joh 1:29; 14:30; 16:19; 17:6–24; 1Co 1:20, 27–28; 2:12; 2Pe 2:20; Psa 33:8; 49:1), “in this world” (Joh 12:25), “in the world” (Joh 13:1; 16:33; 17:11, 13; Rom 5:13; Eph 2:12; Col 2:20; 2Pe 1:4; 1Jn 2:15–16; 1Jn 4:3–4), and “of the earth” (Psa 2:2, 20; 22:27; 33:14; 65:8; 74:12; 75:8; 82:5; Joh 3:31; Act 4:26; Rev 1:7; 6:15; 13:11; 14:15; 17:2–5, 18; 18:3–11; 19:19; 20:8–9).
25 Compare and contrast “the wisdom of this world” (1Co 3:19) versus “the wisdom from above” (Jas 3:17) here → [The Wisdom of God]
26 You may find our faith checklist helpful → [A Faith Tune-Up]
27 → [Changing Your Worldly Habits § The World Is Not Your Shepherd]
28 Cheating in business, using false measures or “false balances,” and so on.
29 → [The Armor of God]
30 → [“Holy, Holy, Holy”]
31 → [Changing Your Worldly Habits]
32 → [The Role of Works]
33 The topic of language is covered more fully here → [Living in the Spirit]
34 → [What Happens at Baptism]
36 In effect, you have become a “virgin” again to sin (see 2Co 11:2; Rev 14:4). Note: The “women” of Revelation 14:4 are not literal human females; they symbolically represent the spiritual harlots of Revelation, which are the false religions of the world, idols, and anything that opposes God and can lure you into them (like fake gospels). You are not defiled with them if you stay faithful and true to the Gospel as given in Scripture (Joh 4:23–24; Jud 3) and if you do not participate with them in their immorality, idolatry, false teachings, false prophecies, false religions, fake gospels, and apostate, liberal, and lukewarm Christianity. This is analogous to how Scripture refers to Israel committing fornication and adultery with them in the OT by turning away from the Lord and toward idol worship instead. I hope this small example shows you how the symbolic or figurative language of the Book of Revelation is to be interpreted. Forcing literal interpretations of symbolic passages almost always results in false teachings. → [Beware the Wolves] as this is how the “ravenous wolves in sheep’s clothing” (paraphrase) “trick” and “deceive” you into following their fake gospels and false prophecies.
37 → [The Day of Judgment, The World in Awful Sleep] for verses about Jesus’ return.
38 Regularly participate in, watch, and enjoy things that only appeal to “the lust of the flesh and the lust of the eyes and the boastful pride of life” (1Jn 2:16).
39 → [Press On to Maturity, The Nature of Salvation, Persevere in Faith]
40 → [Beware the Wolves, Wolves in Sheep’s Clothing, Some Popular False Teachings, Being a Berean]
41 → [Press On to Maturity, Changing Your Worldly Habits]
42 Some people not only don’t avoid wickedness and evil, but they also run toward it at full speed (cf. Jas 1:14–15)! This typically is done in order to maximize profit, pride, or greed in leveraging the ways of the world to the maximum extent, as the saying goes, “The ends justify the means.”
43 A pack of wild animals usually degrades to the most base and degenerate behaviors without remorse, spurred on by each other, sometimes in a frenzy.
44 It’s beneficial to reflect on this: Is your daily Bible study (and prayer) a chore you dread, or do you enjoy it as you spend time with the Lord? People tend to find or make time for activities they consider important. Are you finding time to read the Word, or do other activities always push it aside? Reflecting on these matters can reveal a great deal about your priorities, heart, and desire to seek and serve Christ daily.
45 → [By Wisdom a House Is Built] for “child of God” verse references.
46 → [The New Testament Plan of Salvation] for “of this world” verse references.
48 → [Psalm 23] for a discussion of “the Lord.”
49 This phrase also includes the historical books as well (Judges, Ruth, Esther, 1 & 2 Samuel, 1 & 2 Kings, 1 & 2 Chronicles, etc.).
50 → [Choosing a Bible, Reading and Studying the Bible]
51 → [There is a God, Understanding God, Trust in the Lord]
52 → [God’s Creation]
53 → [Humanity and Sin]
54 → [God’s Creation, The Armor of God]
55 → [Understanding Obedience, The Role of Works, The Nature of Salvation, Persevere in Faith]
56 → [The New Testament Plan of Salvation, Press On to Maturity]
57 → [The Commandments of Christ]
58 → [The New Testament Plan of Salvation, Press On to Maturity]
59 → [Beware the Wolves, Wolves in Sheep’s Clothing, Some Popular False Teachings, Being a Berean]
60 The Word of God is “the sword of the Spirit,” which is a key component of “the full armor of God” (Eph 6:10–17). → [The Armor of God]
61 → [The Wisdom of God]
63 → [Go and Tell Others]
64 → [Our Hope, All Things Made New]
65 Said differently, one must be careful not to think that saying “I’ve read the bible” meets the seriousness and intent of what this verse is teaching us. You hear that phrase from today’s nominal Christian whenever they are challenged to say some verses from memory. In my experience, many professing Christians today can recite some (but not all) of the Ten Commandments, but hardly any of them have read Scripture enough to be able to list out more than the very basic commandments of Christ (such as “Love God” and “Love others as yourself”). Note that these commandments also include the instructions of the apostles. I’m not saying any of this to judge you or anyone else (Mat 7:1; Luke 6:37; Joh 7:24), but to help guide you, warn you of danger, and encourage you to study the word more deeply. I was also warned, and I continue to strive to do better every day. Two things were stressed to me early on in my Christian pilgrimage—thanks to the unbelievable love, mercy, kindness, compassion, grace, and patience of God—which were (a) there is a God—this was to help me overcome my science background; and (b) you must read and study the Word as if your life depends on it—which it eternally does! One way to examine your heart on all of this is to ask yourself the following question(s):
66 → [Understanding Obedience, The Role of Works]
67 → [Reading and Studying the Bible, Being a Berean]
68 Nebuchadnezzar was also compared with a tree but for negative reasons (Dan 4:4–37).
70 → [Understanding Obedience, The Role of Works]
71 → [Psalm 23, Psalm 91] for a discussion of shelter and spiritual refuge.
72 This does not mean, however, that we are kept from the storms, trials, and tribulations, but rather that God will preserve our soul, and see us through it all (i.e., He will be with us; Psa 23:4; Mat 28:20; Heb 13:5), if we remain firm and steadfast in our faith and obedience of Him (Mat 24:13; Mar 13:13; 2Th 1:4; 2Pe 1:6; Rev 1:9; 2:2, 19). → [Persevere in Faith]
73 Those who live in dry desert climates can readily appreciate this fact!
74 The water of baptism also symbolizes “washing away” sin and new life in Christ (Act 22:16; cf. Joh 3:5; Act 8:36–39; Eph 5:26; cff. Mat 3:11, 16; 1Pe 3:20). → [What Happens at Baptism]
75 → [Psalm 23] for a discussion of drink and spiritual thirst.
76 → [Science Versus the Bible]
77 → [Understanding Obedience, The Role of Works]
78 → [“God’s Timing, Not Ours”, “God’s Will, Not Ours”]
79 Moses was forty years old when he fled into the wilderness, and he turned eighty years old before God was able to use him to lead Israel out of Egypt.
81 → [Preparing the Horse for Battle]
83 → [Persevere in Faith]
84 → [The Fiery Furnace, The Lion’s Den, Lessons from the Book of Job]
85 → [Jesus > Anxiety] for a broader discussion of this subject.
86 However, disobedience resulted in corresponding penalties and the removal of these blessings (Deu 4:25–27; 8:11–14; 11:16–17; 28:15–68; Lev 26:14–39; Hos 9:11–14).
87 Teachers and preachers of the word are held to an even higher standard (Heb 13:17; Jas 3:1).
88 Some modern-day processes have found a way to utilize this waste material, but such was not available in biblical times.
90 See also the “seventh angel” (Rev 11:15).
91 Visibly and bodily (Act 1:11).
92 Note that teachers and preachers of the word will give a special account as to how well they behaved personally, taught in truth, and shepherded their flock (Heb 13:17; Jas 3:1)
93 → [The New Testament Plan of Salvation]
94 Note that some judgments refer to “a coming” of Christ, which was also an intermediary “judgment.” Even though the wicked won’t be eternally punished until judgment day, they still knew (and know) what their ultimate fate would be.
95 → [The World in Awful Sleep]
96 Fully understand that there will be no “second chances” after death (Heb 9:27) to get right with God or try to convince Him that you were a “good person” and so deserve to be in heaven. Beware false teachers who claim otherwise! → [Beware the Wolves]
97 → [Understanding Obedience]
98 A covenant is a binding agreement (a contract) between God and man.
99 Also, the “law of liberty” (Jas 1:25; 2:12), the “law of the Spirit of life in Christ Jesus” (Rom 8:2), and the “law of Christ” (1Co 9:21; Gal 6:2).
100 → [The New Testament Plan of Salvation]
101 See the prior footnote regarding some aspects of the Gospel being veiled until the Messiah came.
102 The tares also include nominal Christians, hypocrites, pretenders in faith, and hearers but not doers of the word.
104 Matthew Henry is here indicating that this is how the ancient Aramaic paraphrase (The Targum) of the OT renders or explains this word/phrase. He is pointing out that the ancient Jewish Aramaic paraphrase explicitly calls the day described in Psalm 1:5 “that great day” (a term that became very common in later Jewish and Christian writings for the Day of Judgment).
105 Also “the Way,” “the way of the Lord,” “the way of God,” “the way of God in truth,” “the way of peace,” “the way of righteousness,” “the way of the truth,” “the way of life,” and “the way of salvation” (see Mat 21:32; 22:16; Mar 12:14; Luk 1:79; Joh 1:23; Act 16:79; 18:25–26; 24:22; 2Pe 2:2, 21; Pro 6:23).
106 We also have the examples set by the apostles and saints who came before us as well to learn from and emulate (1Co 4:16; 11:1; Php 3:17; 4:9; 1Th 1:6; 2Th 3:7, 9; 2Ti 3:10–11; Heb 6:12; cf. Rom 15:4)
107 Note this choosing, calling, and predestination were specified to be “in Christ” (paraphrase). This means that God planned for redemption in Christ for all who so choose to believe and obey before the foundation of the world. This is not the fake dogma of Calvinism that some are (were) predestined to be saved and others lost before the world began and there is nothing anyone can do about it. Such teaching is nowhere to be found in Scripture. → [Beware the Wolves]
109 Done in righteousness does not mean by or through our own righteousness (for we have none, Rom 3:10) but the Lord’s—that is, all things done according to the commandments, instructions, and statutes of the Lord.
110 No more death, mourning, crying, pain, and no more curse (which includes the presence and power of sin).
112 These are actually forms of idolatry (1Jn 5:21; Mat 6:24). → [Living in the Spirit § Storing Up Treasures (Materialism)]
113 Moreover, Christians are not to utilize the ways of the wicked (i.e., the ways of the world at large) such as lying, cheating, trickery, using false scales or balances, and so on to get ahead, make profits, or gain success in business!
114 Some note this a psalm of wisdom and was not meant to be sung [see Cloer, 12].
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