Concerning the First (Namely, Literal) Exposition of the First Psalm: "Blessed is the Man Who Has Not Walked."
Preface
Ezra, the pious scribe who also shone with a prophetic spirit, is said to have restored the canonical books of the Old Testament that were burned by the Babylonians, through revelation by the Holy Spirit—except for the Pentateuch, that is, the five books of Moses, which he found among the Samaritans. Therefore, he restored the Psalter and prefixed this first Psalm as a kind of preface or prologue to the Book of Psalms, as is commonly said. Hence, he did not assign a title to this Psalm, since this Psalm serves as the title of the following book, because it contains the summary and subject matter of the entire book and discusses in general terms what is treated in detail throughout the book.
Chapter 1
This Psalm can be understood literally as referring to any virtuous person. And the things that follow about the impious and their vanity and torments can be explained concerning all the wicked. Therefore, the author of the present Psalm says:
"Blessed is the man who has not walked in the counsel of the ungodly."
Counsel is an act of prudence. But just as prudence is twofold—namely, true and false—so counsel is either true or false. True counsel pertains to those who diligently seek by what ways and means to attain true happiness. False counsel belongs to those who devise ways to bring their desired wickedness to effect. Thus, he says: "Blessed is the man who has not walked in the counsel of the ungodly."
A person departs in the counsel of the ungodly in two ways: first, by giving evil counsel to others; second, by consenting or acquiescing to the perverse counsel of others. Therefore, "Blessed is the man who has not walked," that is, has not departed from God, "in the counsel of the ungodly," by giving evil and false counsel to others or by acquiescing to the deceptive counsel of others. For he who gives evil counsel to others is the cause and principal of all the evils that result from his perverse counsel.
Moreover, a person departs from God in the counsel of the ungodly—not in place, since God is everywhere and penetrates all things and is equally immediate to all, according to Dionysius—but by dissimilitude, because through the counsel of the ungodly, a person makes himself unlike God, who is just and hates unjust counsels. God takes away grace from the one departing in the counsel of the ungodly and withdraws the presence of His mercy from us.
For we depart from God only by that which separates and distances us from Him. Nothing separates us from the Lord our God except our sins, as Isaiah testifies: "Your sins have made a separation between you and your God." Nothing also unites and retains us in God except virtues, whose role is to remove sins. Therefore, Isaiah again says: "This is all the fruit—to take away sin."
Consequently, what else does "Blessed is the man who has not walked in the counsel of the ungodly" mean but "Blessed is the man who has remained in the counsel of the godly," both by rightly counseling others and by consenting to the right counsel of others? For this reason, Solomon says in Proverbs: "Salvation is where there are many counsels." And Tobit, instructing his son, says: "At all times seek counsel from a wise man."
Moreover, what else does "Blessed is the man who has not walked in the counsel of the ungodly" mean but "Unhappy or miserable is the one who has walked in the counsel of the ungodly," either by giving evil counsel or by conforming to the evil counsel of others? Concerning this, the most holy Isaiah declares from God's perspective: "Ah, rebellious children, who carry out a plan, but not mine; who make an alliance, but not of my Spirit."
Furthermore, a person is blessed in two ways: namely, in hope and in reality. In hope, a person is blessed in two ways: first, according to a remote or potential disposition—as we call boys of good nature blessed; second, concerning a proximate and habitual disposition, as the Savior says: "Blessed are the pure in heart, for they shall see God." But one is blessed in reality who already perfectly enjoys God. Therefore, blessedness in hope pertains to travelers on the way (viatores), and it is of this that we now speak.
Also, by the fact that he says "Blessed is the man," we should not think that woman is excluded. For "man" is used here not to denote the male sex but by reason of virtue: one who is not uplifted by prosperity nor depressed by adversity; who is not like a reed shaken by the wind but firmly walks the royal road in the Lord. Such was that noble Joshua, who did not turn aside to the right or to the left from the law of Moses. But to be a "man" in this way also applies to women—those, indeed, who are like the one of whom Solomon says: "A strong woman, who can find?" And again: "She girds her loins with strength."
In this way, the Virgin Mother can also be called "manly," of whom the Lord said to the devil under the guise of the serpent: "I will put enmity between you and the woman; she shall crush your head." And indeed, some manly women prefigured this virile Woman, such as the most holy Esther, who, in all her royal splendor and incomparable temporal excellence, was never elated; and that most valiant Judith, who so manfully killed the most cruel Holofernes.
"And has not stood in the way of sinners."
From evil counsel arises wicked action. Now, action is called a "way" because through it one arrives at the end. For good action leads to eternal joy, and evil action to everlasting misery. Therefore, blessed is he who "has not stood in the way of sinners": who has not persisted in wicked action, nor agreed with those doing evil; who does not boast when he has done evil, nor exults in evil things. Concerning this way, Solomon says: "There is a way that seems right to a man, but its end leads to death." And again: "The way of the wicked is darkness; they do not know over what they stumble." On the contrary, about the ways of the Lord, it is written: "Her ways are pleasant ways, and all her paths are peace."
"And has not sat in the seat of pestilence."
Pestilence is an infectious disease. A "seat" is the place of a teacher or judge. Therefore, to "sit in the seat of pestilence" is to corrupt or scandalize others with false doctrine or bad example, and to put a stumbling block before brothers. How damnable this is, the Savior shows: "Whoever causes one of these little ones to stumble, it would be better for him to have a great millstone hung around his neck and to be drowned in the depth of the sea." And again: "Woe to the man by whom the stumbling block comes." Hence the Apostle says: "Therefore, let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother." He who neither by word nor deed gives occasion for others to sin does not sit in the seat of pestilence, and such a one is rightly called blessed.
Now, in this first verse, three kinds of sin are addressed and taught to be avoided: namely, the sin of evil thought, the sin of unjust action, and the sin of perverse instruction. To the first sin is joined the verb "has walked," which signifies motion. To the second is joined "has stood," and to the third "has sat," both of which signify rest. But there is greater rest or fixation in sitting than in standing because he who sins by thought alone is easily recalled; he who proceeds to action returns with more difficulty; and he who is habituated in evil and infects others is most difficult to amend.
Moreover, because it is not enough to avoid doing evil but one must also do good—as the Savior testifies, saying: "Every tree that does not bear good fruit is cut down and thrown into the fire"—therefore, in the next verse, he shows what good pertains to the blessed man who avoids the aforementioned evils. He says, therefore:
"But his delight is in the law of the Lord."
That is, the desire of his heart and the whole affection of his mind tends to this: that he may fulfill the will of God, and according to the most high will of God, govern his entire conduct. For we ought to obey the divine commands willingly and promptly, not coerced or sluggishly, and to fulfill all things out of filial love rather than servile fear, so that we may say to God: "Lord, all my desire is before You." This is what Paul exhorts, saying: "That you may prove what is the good, acceptable, and perfect will of God." And again: "For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, 'Abba! Father!'" Hence also David said: "And you, my son, know the God of your father, and serve Him with a perfect heart and a willing mind."
But because the will is in itself blind and tends to follow the impulse of love and the movement of affection, therefore it needs the direction of reason, so that it may offer a rational service to God. Such direction and examination of reason pertain to the blessed man, as is subsequently declared when it is added:
"And on His law he meditates day and night."
Examining what pleases God, what displeases Him, what He commands, what He prohibits, how a person can most efficiently make progress, what great benefits God has bestowed upon humans, what good things He has promised in the future, how great is the blindness of the ungrateful, how great the torments of the reprobate. To faithfully contemplate these and similar things is to meditate on the law of the Lord.
But how can a person meditate on the law of the Lord "day and night" in this way? Must he not sleep in turn and attend to other necessities of this miserable life? The answer is that the just person ought to meditate on the law of the Lord day and night—not that he can, at every hour and every moment, have an actual memory of the divine law or incessantly contemplate divine things—but because he does this at every fitting and opportune time. Thus, someone is said always to do something because he never neglects to do it when he ought, as we say, "This person always writes," or "This person always attends church." According to this sense, the Apostle says: "Pray without ceasing." And Moses: "These words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise."
Alternatively, it can also be said that someone is said to pray and meditate in two ways: first, because he exercises such acts; second, because he operates and lives according to such acts. Thus, he incessantly day and night meditates on the law of the Lord and prays, who governs his whole life according to the tenor of the precepts of the divine law, as the Apostle teaches: "And whatever you do, in word or deed, do everything in the name of the Lord Jesus."
Moreover, because it is natural for us to be led from the similarity of sensible things to the knowledge of spiritual things, therefore, in the next verse, sacred Scripture compares the justice of the blessed man to a tree planted near waters. Or it compares the blessed and just man to such a tree, by reason of justice, so that the virtue of justice—which is a spiritual good—is the formal cause of this comparison. Therefore, it is added:
"And he shall be like a tree planted by streams of water, which yields its fruit in its season."
A tree planted by streams of water or flowing waters flourishes in due time and produces fruit because its root draws nourishment—namely, moisture—from the flowing waters. Hence, in the Gospel, Christ says that the seed sown "withered because it lacked moisture." So it is with the virtuous person. Because he trusts in God and adheres to Him, remaining in Christ as a branch in the vine, he obtains the dew of God's grace and the moisture of preservation from the Holy Spirit, progressing from virtue to virtue and growing in charity day by day.
"And its leaf does not wither":
That is, his speech does not fall away from the rectitude of the divine law, because he fulfills what the Apostle says: "Let your speech always be gracious, seasoned with salt," that is, adorned with discretion. For he is not eager to speak but moderates his lips.
"And whatever he does shall prosper."
We know, as the Apostle testifies, that "all things work together for good for those who love God." Therefore, all that the person, blessed and just in the aforesaid manner, does shall prosper—that is, all his actions will lead him to true blessedness or eternal life. For even the evils that he perhaps commits occasionally cooperate for his good because he rises up more cautiously, becomes more guarded, repents more humbly, and even loves more ardently; because, according to the Savior's testimony, "He who is forgiven much loves much." Therefore, the Apostle also says: "Where sin increased, grace abounded all the more." Hence, about the chosen one, it is said below: "Though he fall, he shall not be cast headlong, for the Lord upholds his hand."
It should be considered that speech is compared to a leaf and action to fruit. Just as the flowering of a tree is useless and vain when no fruit follows, so elegant speech and grand or beautiful words are vain when life does not correspond to words. Therefore, the Lord cursed the fig tree that had leaves but no fruit.
Consequently, in this Psalm, the vanity of the wicked and their difference from the just is addressed when it is added:
"Not so the wicked, not so."
That is, it shall not be so with the wicked as it was said of the just. For they cannot be compared to a tree planted by streams of water but to dry and sterile wood and a member separated from the head. For they do not have the root of the heart fixed in God, nor are they united to Christ through grace, nor do they rely on a stable foundation; therefore, they are compared to dust, as is added:
"But they are like chaff which the wind drives away."
That is, such are the wicked—like dust driven by the wind. Just as dust is carried about by every wind, so the wicked are moved by various passions and depart from right reason; nor do they adhere to God with a stable mind but, because of love of temporal things, they depart from divine love, preferring creatures to the Creator. What follows from this, the following verse explains:
"Therefore the wicked will not rise in the judgment."
This can be understood in two ways:
First, regarding the judgment of discretion, by which just people and true penitents daily examine themselves and discern their consciences, and whatever vicious thing they find in themselves they judge, reprove, condemn, lament, and punish, as it is written: "Let us test and examine our ways, and return to the Lord; let us lift up our hearts and hands to God in heaven." About this salutary judgment, the Apostle says: "But if we judged ourselves truly, we would not be judged." In this way, judging themselves, they bear adversities patiently, saying: "Let us therefore not seek to avenge ourselves for what we suffer; but considering that these very punishments are less than our sins deserve, let us believe that the chastisements of the Lord (as servants who are corrected) have come for our amendment."
Second, it is understood concerning the future final judgment, in which the wicked will not rise to blessed immortality and happy transformation but to greater damnation. For all of us—as the Apostle says—"shall rise, but not all shall be changed." But the first explanation more closely aligns with the following words. For it is added:
"Nor sinners in the congregation of the righteous."
It is customary for the just to correct and lament past evils and henceforth to be solicitous and fearful to avoid future ones. To this counsel, sinners do not conform themselves, and therefore they do not rise from their vices in the counsel of the just by acquiescing to the counsel of the just and producing worthy fruits of repentance.
Finally, the cause of the aforementioned distinction between the just and the wicked is shown:
"For the Lord knows the way of the righteous."
That is, because God, with the knowledge of approval, knows and accepts the way—that is, the action or life—of the just. Therefore, the wicked shall be separated from the good in the manner described, and the works of the wicked shall not prosper—that is, they will not lead to true blessedness, nor will they have a happy end. And so it is added:
"But the way of the wicked will perish."
That is, their life, action, and pleasure will be destroyed because after temporal delights they will have eternal tribulation. Hence, on the last day, when they see that they have erred, they will repent too late and say: "We have strayed from the way of truth, and the light of righteousness did not shine on us."
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