On the First Psalm
Argumentum
This psalm incites all to the study of virtues, uniting good deeds to a reward from the Lord and showing that evil deeds follow their deserved punishment. Tertullian asserts in his book On Spectacles that this psalm can be understood concerning Joseph, who buried the Lord’s body, and those who do not come together for vain spectacles.
Explanation
The first psalm lacks a title, either because its title is elsewhere, or because the subject discussed (Christ) is without beginning, according to the divine nature. Some say that this psalm refers to Christ, who, although divine, lacked an earthly beginning, and from whom all things take their origin. This psalm aims to direct the faithful toward spiritual renewal through resurrection, signified by the death and resurrection of Christ.
There is, however, another interpretation of the first psalm, urging believers to hasten toward salvation by distancing themselves from sin. It encourages believers to separate themselves from the triple death of the soul: the death that comes through temptation, the death that comes through consent to sin, and the death that results from actual sinning. The first death refers to the suggestion of sin, which enters the soul through the devil's influence; this is spiritual death. The second death is when one consents to sin, and the third death occurs when the sin is actually committed.
These three spiritual deaths are symbolized by the three resurrections performed by Christ: the resurrection of Jairus' daughter, who was still in her house when resurrected; the young man carried out of the house, whom Jesus met in the middle of his funeral procession; and Lazarus, who had been in the tomb for four days. Each represents a stage of spiritual death. The daughter of Jairus represents temptation, as she remained within her house (suggesting that the sin was still private). The young man represents consent to sin, as he was being carried out (sin had started to manifest outwardly). Lazarus, dead for four days, represents a state of habitual sin, as it was fully realized and decayed.
Commentary
This first part speaks of the life of the righteous and the birth of salvation. The second part speaks of the sinners who will receive the punishment due to them in the future judgment. The psalm does not bear a title, which could be because its meaning applies universally, without the need for a specific title. It speaks of Christ, who, according to divine wisdom, has no earthly beginning but is the source of all life.
The psalm encourages believers to avoid the death of the soul. Spiritual death comes from three sources: the suggestion of sin, consent to sin, and the act of sinning. The first death happens when the soul is drawn into sin by the devil's suggestion, likened to the daughter of Jairus. The second death occurs when there is consent to the sin, and the third death is the habitual commission of sin, symbolized by Lazarus, who had been in the tomb for four days.
In the allegory of the three spiritual deaths and resurrections, Christ raises the dead in three different ways. He raises the daughter of Jairus, who was still in her house, symbolizing the internal struggle against sin that has not yet manifested outwardly. He raises the young man who was being carried to the tomb, representing the act of consenting to sin. Finally, He raises Lazarus, who was in the tomb for four days, signifying the final stage of habitual sin, long established and fully manifested.
Concluding Remarks
Those who follow the way of righteousness shall prosper in all things, while the wicked shall be like chaff blown away by the wind. The righteous are likened to a tree planted by streams of water, bearing fruit in due season. The wicked are like chaff because they lack the substance of divine grace, being separated from God’s love, and therefore are scattered by the wind of their pride.
The righteous will prosper in all their ways, while the wicked will not succeed. The psalm contrasts the righteous, who are stable like a tree, with the wicked, who are driven away like chaff. The chaff represents those souls that, lacking divine love, are easily scattered by their own pride and disobedience to God’s law.
Thus, the psalm makes clear that the wicked will not stand in the judgment, nor will sinners be in the assembly of the righteous. Those who live righteous lives are firmly planted in the law of the Lord and shall not be moved, while the wicked, who reject divine truth, are scattered like dust. In the end, the way of the wicked leads to destruction, while the way of the righteous is known and approved by the Lord, and will endure forever.
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