PSALM 1: THE TWO PATHS
Introduction and overview
In this psalm, which serves as a sort of introduction to the Psalter,
one of the most fundamental thoughts of Hebrew speculation finds
expression. The just man, it tells us, prospers in all things, while the
wicked man’s life ends in failure. The psalm, however, dwells rather on
the success of the just than on the failure of the wicked. It depicts
the ideally just man first negatively (verse 1), then positively (2-3),
and then in contrast with the wicked (4-5). The just man show no
tendency to adopt the ideas of the godless who set no value on the Law,
or to associate himself with the sinners who openly oppose the Law, or
help in spreading the corruption of those who sneer at the Law’s
requirements. His heart is fixed on the Law, and he constantly murmurs
to himself it precepts. His life is rich in works of the Law, so that it
reminds one of the verdure of the tree that blooms and bears fruit
beside the running waters of irrigation channels. As one might well
expect, their is a blessing on all his toil, and his every enterprise
succeeds.
Over against the continued prosperity of the just we see the
instability of the godless. They are like the dust of the road in a
storm, or like the chaff which the wind whirls away from the winnowing
on the hill-top. They will not succeed in the great trial, nor hold
place in the assembly of the just when the trial is over.
The loving eyes of God are on the path of the just; but the path of the wicked leads to death.
The psalm bears no title, and neither its date nor its author can be
determined. The picture of the just man’s success, and the sinner’s
failure is painted in the spirit of the ancient Hebrew belief, and may
well belong to the Davidic age. Yet, it is not connected by a
superscription with the Davidic or any other ancient collection of
psalms, and many modern critics believe that it was written expressly by
a comparatively late poet (possibly the first editor of the Book of
Psalms) to serve as an introduction to the whole collection of Psalms.
The extraordinary parallelism of Jeremiah 17:5-8
to this Psalm is regarded by many critics as proof that the Psalm is
subsequent at least to the time of Jeremiah. It is interesting to note
that in Acts 13:33, according to a reading of some importance, Psalm 2 is called the “first” Psalm.
Read the Psalm in either English or Latin HERE.
NOTES ON PSALM 1
Psa 1:1
Blessed is the man who hath not walked in the counsel of the ungodly,
nor stood in the way of sinners, nor sat in the chair of pestilence:
The three verbs, walk, stand, sit, are connected with the three
things, counsel, path (way), seat (chair), and have the three distinct
subjects, the godless, sinners and mockers (pestilence is a bad
translation). A climax is, evidently, intended. As the good man is
described as the man whose pleasure is the Law of Israel (the Law of
Moses), so the various classes of the wicked are characterised by
different degrees of indifference or hostility to the Law. Some seem to
forget the law; others act openly against it; others carry on a campaign
of sneering and contempt against it. The Hebrew text of the third
clause may be understood of a circle or group of mockers, rather than of
a teachers chair, around which mockers are gathered. The pious
Israelite will separate himself completely from sinners and skeptics.
This tendency to aloofness was carried to extremes by the Pharisees
(“The separated ones”).
Psa 1:2 But his will is in the law of the Lord, and on his law he shall meditate day and night.
The just man, on the other hand, is quite taken up with the Law: It is a “torch for his feet.” (Psalm 119) It is always in his heart, and always on his lips (as prescribed in Deut 6:6-8). Meditates
means, according to the Hebrew, not silent contemplation, but audible
murmuring of the words of the Law. This verse and the following are
echoed in, or are an echo of, Joshua 1:8
“This book of the Law shall not depart out of thy mouth, and thou shalt
ponder over it murmuringly day and night, so that thou mayest be
constant in acting as is prescribed therein: for then thou shalt make
thy way to prosper, and then thou shalt have success.”
Psa 1:3
And he shall be like a tree which is planted near the running waters,
which shall bring forth its fruit, in due season. And his leaf shall not
fall off: and all whatsoever he shall do shall prosper.
The decursus aquarum (“running waters”; Hebrew, “divisions
of waters”) are irrigation canals such as might be seen in Babylonia or
Egypt rather than in Palestine. For the comparison see Ps52:10; 92:13.
Psa 1:4 Not so the wicked, not so: but like the dust, which the wind driveth from the face of the earth.
The Hebrew compares the wicked with the chaff which is whirled from
the threshing floor. The threshing, or winnowing usually took place on a
raised ground in an exposed position (see Matt 3:1). The instability of
the godless is often similarly suggested elsewhere in scripture. See Hosea 14:3-”They
shall be as the morning cloud, as dew of the dawn that vanishes, like
chaff that is whirled away from the threshing floor, like smoke from the
chimney.” Again, Isaiah 17:12-”The nations…shall be chased like chaff
on a mountain before the breeze.” See also the passage in wisdom 5:14-”The
hope of the godless is like dust (chaff) swept along by the wind, and
like thin (sea) foam scattered by the storm, and like smoke dispersed by
the breeze, and like the remembrance of a one-day guest.” “From the
face of the earth” is not in the Hebrew. It goes naturally enough with pulvis (chaff). The Greek can mean chaff or dust.
Psa 1:5 Therefore the wicked shall not rise again in judgment: nor sinners in the council of the just.
The trial is the great Messianic Assize, the final judgment where the
wicked shall be set apart from the good in the sight of all. The way of
the wicked is their path of life, or plan of action. The just will form
and exclusive group after the separation; the wicked will have no part
with them (see Isa 4:3). The Hebrew has “will not stand in the trial,” i.e. will not prevail in it. “resurgent” (“rise again” with its suggestion of the Resurrection of the Just) is due to the Christian imagination of the translator. [Note:
the Greek text has the word αναστησονται (anastesontai), from the base
ἀνίστημι (anistēmi) which means “to stand up.” The related word,
αναστησεται, is used by Jesus to refer to his resurrection (Matt 20:19), and words from the ἀνίστημι (anistēmi) family are sometimes used in reference to the resurrection of the dead (e.g., Mark 12:23; 1 Thess 4:16; etc.). This may account for the translation “rise again.” That being said, at the literal level of Psalm 1 “stand” is to be preferred. The concept of a bodily resurrection is revealed rather late in the OT].
Psa 1:6 For the Lord knoweth the way of the just: and the way of the wicked shall perish.
God’s knowledge implies interest and approval see Psalm 37:18. the just will live in the light of God’s face, but the way of the wicked will be through darkness, and will lead to death.
There is a striking parallel to this psalm in Jeremiah 17:5-8
~ ”Accursed is the man who trusts in men, and makes flesh his arm; but
his heart is disloyal to Yahweh. He is like a leafless tree in the
plain, and hath no experience of prosperity. He dwelleth in the arid
tracts of the desert, in a land salt-strewn and uninhabitable. Blessed
is the man who trusts in Yahweh, and whose hope is Yahweh. He is like a
tree that is planted by the waters, which stretches out its roots to the
brook; which feareth not when the heat cometh, whose foliage remaineth
freshly green, which, even in years of drought, hath no care; and
ceaseth not to bring forth fruit.”
For the contrast in the lot of the pious and the godless, see also Exodus 20:5; Ezekiel 18.
HELPS FOR MEDITATIONS AND SERMONS. Here are some (by no means all) NT texts which relate to some of the themes and symbols of the Psalm.
A) One is not hard-pressed to find warnings concerning the avoidance
of sinners and their false teaching. In fact, a number of the OT
biblical passages Father Boylan quotes in his notes on verse 4 are
echoed in the NT. For example, in Jude 11-13 we read: “Woe to them! They have walked down the road (path, way) Cain trod; and they have run greedily after the straying of Balaam in search of profit, and perished in Korah’s rebellion.
They bring shipwreck to your love-feasts as they feast with you without
fear, concerned only for caring for themselves. They are like clouds without water, driven by the wind; like trees in late autumn that bear no fruit. They are twice dead and rooted up. They are like savage waves of the sea, for they cast up like sea-foam their shameless deeds. They are like wandering stars for whom the black darkness has been eternally reserved.” (my translation). Compare with Hosea 14:3 and Wisdom 5:14 quoted above.
Many of these same images occur in 2 Pt 2:1-21.
Of special note is the themes of “the way” and “destruction for
abandoning the “command” (Law or teaching of the Gospel): Wherefore
laying away all malice and all guile and dissimulations and envies and
all detractions, As newborn babes, desire the rational milk without
guile, that thereby you may grow unto salvation: If so be you have
tasted that the Lord is sweet. Unto whom coming, as to a living stone,
rejected indeed by men but chosen and made honourable by God: Be you
also as living stones built up, a spiritual house, a holy priesthood, to
offer up spiritual sacrifices, acceptable to God by Jesus Christ.
Wherefore it is said in the scripture: Behold, I lay in Sion a chief
corner stone, elect, precious. And he that shall believe in him shall
not be confounded. To you therefore that believe, he is honour: but to
them that believe not, the stone which the builders rejected, the same
is made the head of the corner: And a stone of stumbling and a rock of
scandal, to them who stumble at the word, neither do believe, whereunto
also they are set. But you are a chosen generation, a kingly priesthood,
a holy nation, a purchased people: that you may declare his virtues,
who hath called you out of darkness into his marvelous light: Who in
times past were not a people: but are now the people of God. Who had not
obtained mercy: but now have obtained mercy. Dearly beloved, I beseech
you, as strangers and pilgrims, to refrain yourselves from carnal
desires which war against the soul, Having your conversation good among
the Gentiles: that whereas they speak against you as evildoers, they
may, by the good works which they shall behold in you, glorify God in
the day of visitation. Be ye subject therefore to every human creature
for God’s sake: whether it be to the king as excelling, Or to governors
as sent by him for the punishment of evildoers and for the praise of the
good. For so is the will of God, that by doing well you may put to
silence the ignorance of foolish men: As free and not as making liberty a
cloak for malice, but as the servants of God. Honour all men. Love the
brotherhood. Fear God. Honour the king. Servants, be subject to your
masters with all fear, not only to the good and gentle but also to the
froward. For this is thankworthy: if, for conscience towards God, a man
endure sorrows, suffering wrongfully. For what glory is it, if,
committing sin and being buffeted for it, you endure? But if doing well
you suffer patiently: this is thankworthy before God. For unto this are
you called: because Christ also suffered for us, leaving you an example
that you should follow his steps.
B) One should always follow the teaching and the way of Jesus: Enter
ye in at the narrow gate: for wide is the gate, and broad is the way
that leadeth to destruction, and many there are who go in thereat. How
narrow is the gate, and strait is the way that leadeth to life: and few
there are that find it! Beware of false prophets, who come to you in the
clothing of sheep, but inwardly they are ravening wolves. By their
fruits you shall know them. Do men gather grapes of thorns, or figs of
thistles? Even so every good tree bringeth forth good fruit, and the
evil tree bringeth forth evil fruit. A good tree cannot bring forth evil
fruit, neither can an evil tree bring forth good fruit. Every tree that
bringeth not forth good fruit, shall be cut down, and shall be cast
into the fire. Wherefore by their fruits you shall know them. Not every
one that saith to me, Lord, Lord, shall enter into the kingdom of
heaven: but he that doth the will of my Father who is in heaven, he
shall enter into the kingdom of heaven. Many will say to me in that day:
Lord, Lord, have not we prophesied in thy name, and cast out devils in
thy name, and done many miracles in thy name? And then will I profess
unto them, I never knew you: depart from me, you that work iniquity.
Every one therefore that heareth these my words, and doth them, shall be
likened to a wise man that built his house upon a rock, And the rain
fell, and the floods came, and the winds blew, and they beat upon that
house, and it fell not, for it was founded on a rock. And every one that
heareth these my words and doth them not, shall be like a foolish man
that built his house upon the sand, And the rain fell, and the floods
came, and the winds blew, and they beat upon that house, and it fell,
and great was the fall thereof (Mt 7:13-27).
Jesus himself is the way that leads to the father and happiness: Let
not your heart be troubled. You believe in God: believe also in me. In
my Father’s house there are many mansions. If not, I would have told
you: because I go to prepare a place for you. And if I shall go and
prepare a place for you, I will come again and will take you to myself:
that where I am, you also may be. And whither I go you know: and the way
you know. Thomas saith to him: Lord, we know not whither thou goest.
And how can we know the way? Jesus saith to him: I am the way, and the
truth, and the life. No man cometh to the Father, but by me. If you had
known me, you would without doubt have known my Father also: and from
henceforth you shall know him. And you have seen him (Jn 14:1-7).
Since the risen Christ continues his mission in and through the Church,
it can now be said that the Church teaches the way since it has been
empowered to teach all that Christ has commanded: And Jesus coming,
spoke to them, saying: All power is given to me in heaven and in earth.
Going therefore, teach ye all nations: baptizing them in the name of the
Father and of the Son and of the Holy Ghost. Teaching them to observe
all things whatsoever I have commanded you. And behold I am with you all
days, even to the consummation of the world (Mt 28:18-20).
C) Christianity is not simply a belief; it is a way of life based on
that belief: Whosoever believeth that Jesus is the Christ, is born of
God. And every one that loveth him who begot, loveth him also who is
born of him. In this we know that we love the children of God: when we
love God and keep his commandments. For this is the charity of God: That
we keep his commandments. And his commandments are not heavy. For
whatsoever is born of God overcometh the world. And this is the victory
which overcameth the world: Our faith (1 Jn 5:1-4).
And seeing many of the Pharisees and Sadducees coming to his baptism,
he said to them: Ye brood of vipers, who hath shewed you to flee from
the wrath to come? Bring forth therefore fruit worthy of penance. And
think not to say within yourselves, We have Abraham for our father. For I
tell you that God is able of these stones to raise up children to
Abraham (Matt 3:7-9).
Like a vine we must be rooted in Jesus, which means we must bear
fruits of love: I am the true vine: and my Father is the husbandman.
Every branch in me that beareth not fruit, he will take away: and every
one that beareth fruit, he will purge it, that it may bring forth more
fruit. Now you are clean, by reason of the word which I have spoken to
you. Abide in me: and I in you. As the branch cannot bear fruit of
itself, unless it abide in the vine, so neither can you, unless you
abide in me. I am the vine: you the branches. He that abideth in me, and
I in him, the same beareth much fruit: for without me you can do
nothing. If any one abide not in me, he shall be cast forth as a branch
and shall wither: and they shall gather him up and cast him into the
fire: and he burneth. If you abide in me and my words abide in you, you
shall ask whatever you will: and it shall be done unto you. In this is
my Father glorified: that you bring forth very much fruit and become my
disciples. As the Father hath loved me, I also have loved you. Abide in
my love. If you keep my commandments, you shall abide in my love: as I
also have kept my Father’s commandments and do abide in his love. These
things I have spoken to you, that my joy may be in you, and your joy may
be filled. This is my commandment, that you love one another, as I have
loved you. Greater love than this no man hath, that a man lay down his
life for his friends. You are my friends, if you do the things that I
command you. I will not now call you servants: for the servant knoweth
not what his lord doth. But I have called you friends. because all
things, whatsoever I have heard of my Father, I have made known to you.
You have not chosen me: but I have chosen you; and have appointed you,
that you should go and should bring forth fruit; and your fruit should
remain: that whatsoever you shall ask of the Father in my name, he may
give it you. These things I command you, that you love one another (Jn 15:1-17).
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