Psalm 1:1

 

Blessed is the man who does not walk in the counsel of the wicked, or set foot on the path of sinners, or sit in the seat of mockers.
Psalm 1:1 Berean Standard Bible (BSB)
 
Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
Psalm 1:1 King James Bible (KJV)
 
How blessed is the one who does not follow the advice of the wicked, or stand in the pathway with sinners, or sit in the assembly of scoffers!
Psalm 1:1 New English Translation (NET)
 
Blessed
The Hebrew word for "blessed" is "אַשְׁרֵי" (ashrei), which conveys a sense of happiness, contentment, and divine favor. In the biblical context, being blessed is not merely about material prosperity but about a deep-seated joy and peace that comes from a right relationship with God. This word sets the tone for the entire Psalm, indicating that the following instructions are a pathway to true happiness and fulfillment in life. The concept of blessing in the Bible often involves a covenant relationship with God, where obedience and faithfulness lead to divine favor.
 
is the man
This phrase emphasizes the individual responsibility and personal nature of the relationship with God. In Hebrew, "הָאִישׁ" (ha'ish) refers to a person, highlighting that the blessings of God are available to anyone who chooses to follow His ways. It underscores the personal decision each person must make to walk in righteousness. Historically, this reflects the biblical understanding that while God deals with nations, He also intimately knows and blesses individuals who seek Him.
 
who walks not
The verb "walks" (הָלַךְ, halak) in Hebrew is often used metaphorically to describe one's way of life or conduct. It suggests a continuous, habitual action. The negative "not" indicates a deliberate choice to avoid certain behaviors. This phrase implies that the blessed person consciously chooses a path that avoids evil and aligns with God's will. Walking in biblical terms often symbolizes living according to God's commandments and statutes.
 
in the counsel of the wicked
"Counsel" (עֵצָה, etzah) refers to advice, plans, or purposes. The "wicked" (רְשָׁעִים, resha'im) are those who live in opposition to God's laws. This phrase warns against adopting the mindset or advice of those who reject God's authority. Historically, Israel was often led astray by following the counsel of ungodly nations, and this serves as a reminder to seek wisdom from God rather than from those who do not honor Him.
 
nor stands in the way of sinners
"Stands" (עָמַד, amad) suggests taking a position or being stationary, indicating a more deliberate association than merely walking. "The way" (דֶּרֶךְ, derek) refers to a path or lifestyle. "Sinners" (חַטָּאִים, chatta'im) are those who miss the mark of God's standards. This phrase warns against becoming entrenched in sinful behaviors or lifestyles. It reflects the biblical teaching that association with sin can lead to spiritual stagnation and separation from God.
 
nor sits in the seat of mockers
"Sits" (יָשַׁב, yashav) implies dwelling or abiding, suggesting a settled state of being. "The seat" (מוֹשָׁב, moshav) can refer to a dwelling place or assembly. "Mockers" (לֵצִים, letzim) are those who scorn or ridicule what is holy. This phrase represents the final stage of spiritual decline, where one not only participates in sin but also openly ridicules righteousness. In the biblical context, mockers are often portrayed as those who are hardened in their rebellion against God, and this serves as a warning to avoid such company.
 
Berean Study Bible
 
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Blessed: The term "blessed" here means "happy" or "fortunate" in the sense of receiving divine favor. It implies a state of well-being that comes from living in accordance with God's will.
 
Who walks not in the counsel of the wicked: This part warns against following the advice, strategies, or lifestyle of those who are morally corrupt or act against God's laws. "Walks" suggests a journey or way of life, indicating a choice in how one conducts oneself.
 
Nor stands in the way of sinners: This phrase escalates from walking to standing, implying a more settled or committed position among those who sin. It's a caution against associating closely with or being influenced by those who live in opposition to righteousness.
 
Nor sits in the seat of scoffers: Here, "sits" indicates a further level of involvement, where one not only joins but also takes part in the mockery or cynicism of those who belittle faith or God's commandments. The "scoffers" are those who deride spiritual values or the faithful.
 
The progression from "walks" to "stands" to "sits" represents increasing levels of engagement with negative influences. This verse is essentially teaching about the importance of one's associations and choices in life:
 
Avoid bad advice: Don't let your life be directed by those who do not honor God.
Avoid bad company: Don't spend time where sin is the norm.
Avoid cynicism: Don't join in with those who mock spiritual truths.
 
Psalm 1:1, therefore, sets the tone for the entire book by underlining the joy and blessings that come from choosing a path of righteousness, as opposed to the path of the wicked. It emphasizes wisdom in choosing one's companions and influences, suggesting that true happiness and divine favor come from living a life aligned with God's teachings.
 
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Blessed is the man,.... This psalm begins in like manner as Christ's sermon on the mount, Mat_5:3; setting forth the praises and expressing the happiness of the man who is described in this verse and Psa_1:2. The words may be rendered, "O, the blessednesses of the man", or "of this man" (l); he is doubly blessed, a thrice happy and blessed man; blessed in things temporal and spiritual; happy in this world, and in that to come. He is to be praised and commended as a good man, so the Targum:
 
"the goodness, or, Oh, the goodness of the man;''
 
or as others,
 
"Oh, the right goings or happy progress, or prosperous success of the man (m),''
 
who answers to the following characters; which right walking of his is next observed, and his prosperity in Psa_1:3. Some have interpreted this psalm of Christ, and think it is properly spoken of him (n);
 
that walketh not in the counsel of the ungodly: all men are by nature and practice ungodly, without God, without the true knowledge, fear, and worship of God and are at enmity against him. It is a character that belongs to God's elect as well as others, while in a state of nature; and is sometimes used illustrate the love of Christ in dying for them, and the grace of God in the justification of them, Rom_4:5. But here it describes not such who are wicked in heart and life in common only, but the reprobate part of mankind, profligate and abandoned sinners, such as Jude speaks of, Jud_1:4; and for whom the law is made, and against whom it lies, 1Ti_1:9. The word (o) here used signifies such who are restless and continually in mischief; who are like the troubled sea, which cannot rest, ever casting up mire and dirt: they are always disquieted themselves, and are ever disquieting others; nor do they cease from being so till they are laid in their graves. And to these "counsel" is ascribed, which supposes capacity and wisdom; as, generally speaking, such are wise and prudent in natural and civil things, and are wise to do evil, though to do good they have no knowledge: and counsel implies consultation and deliberation; they act deliberately in sinning, they cast about in their minds, form schemes, and contrive ways and means how to accomplish their vicious purposes; and sometimes they enter into a confederacy, and consult together with one consent, and their counsel is generally against the Lord, though it does not prosper and prevail; and against his Christ, his people, truths and ordinances: it takes in both their principles and practices; and the sum of their counsel is to indulge themselves in sin, to throw off all religion, and to cast off the fear and worship of God, Job_21:14. Now "not to walk" herein is not to hearken to their counsel, to give into it, agree with it, pursue it, and act according to it; and happy is the man, who, though he may fall in the way of it, and may have bad counsel given him by ungodly men, yet does not consent to it, take it, and act upon it. This may be applied to the times of the Messiah, and the men of the age in which he lived; and the rather, since the next psalm, in which mention is made of the counsel of the ungodly, manifestly belongs unto them. The men of that generation were a set of ungodly men, who consulted against Christ to take away his life; and blessed is the man, as Joseph of Arimathea, who, though he was in that assembly which conspired against the life of Christ, did not walk in, nor consent unto, their counsel and their deeds, Luk_23:51;
 
nor standeth in the way of sinners; all men are sinners through Adam's disobedience, and their own actual transgressions, and such were the elect of God, when Christ died for them; and indeed are so after conversion, for no man lives without sin. But here it intends notorious sinners, who are open, bold, and daring in iniquity; the word (p) signifies such, who in shooting miss the mark, and go aside from it, as such sinners do from the law of God; proceed from evil to evil, choose their own ways, and delight in their abominations. Now their "way" is not only their "opinion", as the Syriac version renders it, their corrupt sentiments, but their sinful course of life; which is a way of darkness, a crooked path, and a road that leads to destruction and death: and happy is the man that does "not stand" in this way, which denotes openness, impudence, and continuance; who, though he may fall into this way, does not abide in it; see Rom_6:1. The Pharisees in the time of Christ, though they were not openly and outwardly sinners, yet they were secretly and inwardly such, Mat_23:28; and the way they stood in was that of justification by the works of the law, Rom_9:31, but happy is the man, as the Apostle Paul and others, who stands not in that way, but in the way Christ Jesus, and in the way of life and righteousness by him;
 
nor sitteth in the seat of the scornful; by whom may be meant proud and haughty persons, in opposition to the humble and lowly, as in Pro_3:34; such who are proud of their natural abilities, knowledge, and wisdom, of their honours and riches, or of their own righteousness, and despise others; or such who are desperate in wickedness, of whom there is no hope; see Pro_9:7; and Deists and atheists, who scoff at divine revelation, and mock at a future state, at death, hell, and judgment, as in Isa_28:14. Now happy is the man that does not sit or keep company with such persons; who comes not into their secret and into their assembly; does not associate himself with them, nor approve of their dispositions, words, principles, and actions; see Psa_26:4. Such were the Scribes and Pharisees in Christ's time; they derided him and his doctrines, scoffed at him when he hung upon the cross, and despised him and his apostles, and his Gospel; but there were some that did not join with them, to whom he, his ministers, and truths, were precious and in high esteem, and to whom he was the power and wisdom of God.
 
(l) אשרי האיש "beatitudines illius viri", Montanus, Vatablus, Gejerus. (m) "Recti incessus, felices progressus, ac prosperi successus", Michaelis; so Piscator. (n) Justinian. in Octapl. Psalt, in loc. Romualdus apud Mabillon. Itinerar. Ital. p. 181. (o) רשעים "significat eos qui sine quiete et indesinenter impie degunt", Vatablus. (p) הטאים "qui longissime aberrant a scopo legis"; Gerjerus.
 
John Gill’s Exposition of the Bible