Psalms 1:1 - Joseph Benson’s Commentary on the Old and New Testaments

Blessed is the man The Hebrew words are very emphatical: Blessedness belongs to that man; or, O the blessedness of that man! Blessedness here means happiness. And the character of the truly happy man is described in this Psalm both negatively, in his abstaining from sin; and positively, in his practice of a most important duty, introductory to all other duties. It is then illustrated by a beautiful similitude, borrowed from vegetation; and, lastly, contrasted with the opposite character of the ungodly. In this verse we have the negative part of his character in three particulars: 1st, He walks not in the counsel of the ungodly. The word רשׁעים, reshagnim, here rendered ungodly, according to Aben Ezra, signifies inquietos, qui nunquam in eadem constitutione permanent, the restless, who are never at one stay; according to Isaiah 57:20: “Those,” says Henry, “who are unsettled, aim at no certain end, and walk by no certain rule;” who may indeed be moral in their conduct toward their fellow-creatures, and outwardly unblameable, but live without a due regard to God and religion, which all unconverted persons do. Now the man that is truly pious, and therefore happy, doth not walk in the counsel of such; doth not lead his life according to their advice, or manner of living; doth not associate with them, give ear to their suggestions, or follow their example. This part of the happy man's character is put first, because those that would keep the commandments of their God must say to evil-doers, Depart from us, Psalms 119:115, and because wisdom begins in departing from evil. 2d, Nor standeth in the way of sinners Of open and notorious sinners, to be picked up and gathered with them: but he avoids as much as may be the company of such, lest he should be insnared by them, and drawn by degrees into an imitation of their practices. He keeps at a distance from them, as he would from persons or places infected with the plague, for fear of the contagion. Or, standing in their way may imply a continuance in their manner of conversation. 3d, Nor sitteth in the seat of the scornful Of those who make a mock of sin, and of God's threatenings and judgments against sinners: who deride all wholesome reproofs and counsels, and scoff at goodness and good men. So that there seems to be a double climax, or gradation, in this verse, each following clause exceeding the former in two respects. For standing, or delaying, in an evil course, implies a greater degree of guilt than being occasionally entangled and induced to walk therein, and sitting denotes a more settled and resolved perseverance than standing. Again, the term sinners, in Scripture language, implies more wickedness than the word ungodly, and the scornful are the worst of sinners. Observe, reader, by what steps men arrive at the height of impiety. Nemo repente fit turpissimus: No one becomes very wicked all 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 of duty make way for the commission of crimes, and by these the heart is so hardened that at length they come to be scorners: 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, and sinners become tempters to others and advocates for Baal.