1 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.

2 But his delight is in the law of the Lord; and in his law doth he meditate day and night.

3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

4 The ungodly are not so: but are like the chaff which the wind driveth away.

5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.

6 For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
PsalmThe holiness and happiness of a godly man.
To meditate in God's word, is to discourse with ourselves concerning the great things contained in it, with close application of mind and fixedness of thought. We must have constant regard to the word of God, as the rule of our actions, and the spring of our comforts; and have it in our thoughts night and day. For this purpose no time is amiss.
John Calvin Bible Commentary
Blessed is the man.The meaning of the Psalmist, as I have stated above, is, that it shall be always well with God’s devout servants, whose constant endeavor it is to make progress in the study of his law. The greater part of mankind being accustomed to deride the conduct of the saints as mere simplicity, and to regard their labor as entirely thrown away, it was of importance that the righteous should be confirmed in the way of holiness, by the consideration of the miserable condition of all men without the blessing of God, and the conviction that God is favorable to none but those who zealously devote themselves to the study of divine truth. Moreover, as corruption has always prevailed in the world, to such a degree, that the general character of men’s lives is nothing else but a continual departure from the law of God, the Psalmist, before asserting the blessedness of the students of the divine law, admonishes them to beware of being carried away by the ungodliness of the multitude around them. Commencing with a declaration of his abhorrence of the wicked, he teaches us how impossible it is for any one to apply his mind to meditation upon God’s laws who has not first withdrawn and separated himself from the society of the ungodly. A needful admonition surely; for we see how thoughtlessly men will throw themselves into the snares of Satan; at least, how few comparatively there are who guard against the enticements of sin. That we may be fully apprised of our danger, it is necessary to remember that the world is fraught with deadly corruption, and that the first step to living well is to renounce the company of the ungodly, otherwise it is sure to infect us with its own pollution.As the prophet, in the first place, enjoins the godly to beware of temptations to evil, we shall follow the same order. His affirmation, that they are blessed who have no fellowship with the ungodly, is what the common feeling and opinion of mankind will scarcely admit; for while all men naturally desire and seek after happiness, we see how securely they can indulge themselves in their sins, yea, that those of them who have departed farthest from righteousness, in the gratification of their lusts, are accounted happy, because they obtain the desires of their heart. The prophet, on the contrary, here teaches that no man can be duly animated to the fear and service of God, and to the study of his law, until he is firmly persuaded that all the ungodly are miserable, and that they who do not withdraw from their company shall he involved in the same destruction with them. But as it is no easy matter to shun the ungodly with whom we are mingled in the world, so as to be wholly estranged from them, the Psalmist, in order to give the greater emphasis to his exhortation, employs a multiplicity of expressions. In the first place, he forbids us to walk in their counsel; in the second place, tostand in their way; and, lastly, tosit in their seat.The sum of the whole is, that the servants of God must endeavor utterly to abhor the life of ungodly men. But as it is the policy of Satan to insinuate his deceits, in a very crafty way, the prophet, in order that none may be insensibly deceived, shows how by little and little men are ordinarily induced to turn aside from the right path. They do not, at the first step, advance so far as a proud contempt of God but having once begun to give ear to evil counsel, Satan leads them, step by step, farther astray, till they rush headlong into open transgression. The prophet, therefore, begins with counsel, by which term I understand the wickedness which does not as yet show itself openly. Then he speaks of the way, which is to be understood of the customary mode or manner of living. And he places at the top of the climax the seat, by which metaphorical expression he designates the obduracy produced by the habit of a sinful life. In the same way, also, ought the three phrases, to walk, to stand, and to sit, to be understood. When a person willingly walks after the gratification of his corrupt lusts, the practice of sinning so infatuates him, that, forgetful of himself, he grows hardened in wickedness; and this the prophet terms standing in the way of sinners. Then at length follows a desperate obstinacy, which he expresses by the figure of sitting. Whether there is the same gradation in the Hebrew words רשעים,reshaim,חטאים,chataim, andלצים,letsim, that is to say, a gradual increase of evil, I leave to the judgment of others.To me it does not appear that there is, unless perhaps in the last word. For those are called scorners who, having thrown off all fear of God, commit sin without restraint, in the hope of escaping unpunished, and without compunction or fear sport at the judgment of God, as if they would never be called to render up an account to him. The Hebrew wordחטאים,chataim, as it signifies the openly wicked, is very properly joined with the term way, which signifies a professed and habitual manner of living.And if, in the time of the Psalmist, it was necessary for the devout worshippers of God to withdraw themselves from the company of the ungodly, in order to frame their life aright, how much more in the present day, when the world has become so much more corrupt, ought we carefully to avoid all dangerous society that we may be kept unstained by its impurities. The prophet, however, not only commands the faithful to keep at a distance from the ungodly, from the dread of being infected by them, but his admonition farther implies, that every one should be careful not to corrupt himself, nor abandon himself to impiety.A man may not have contracted defilement from evil examples, and yet come to resemble the wicked by spontaneously imitating their corrupt manners.
John Calvin Bible Commentary
In the second verse, the Psalmist does not simply pronounce those happy who fear God, as in other places, but designates godliness by the study of the law,teaching us that God is only rightly served when his law is obeyed. It is not left to every man to frame a system of religion according to his own judgment, but the standard of godliness is to be taken from the Word of God. When David here speaks ofthe law,it ought not to be understood as if the other parts of Scripture should be excluded, but rather, since the whole of Scripture is nothing else than an exposition of the law, under it as the head is comprehended the whole body. The prophet, therefore, in commending the law, includes all the rest of the inspired writings. He must, therefore, be understood as meaning to exhort the faithful to the reading of the Psalms also. From his characterising the godly as delighting in the law of the Lord, we may learn that forced or servile obedience is not at all acceptable to God, and that those only are worthy students of the law who come to it with a cheerful mind, and are so delighted with its instructions, as to account nothing more desirable or delicious than to make progress therein. From this love of the law proceeds constant meditation upon it, which the prophet mentions on the last clause of the verse; for all who are truly actuated by love to the law must feel pleasure in the diligent study of it.
McArther Bible Commentary
Blessed. From the perspective of the individual, this is a deep-seated joy and contentment in God; from the perspective of the believing community, it refers to redemptive favor (cf. the blessings and cursings of Deu. 27:11-28:6). walks not … nor stands … nor sits. The "beatitude" man (cf. Mat 5:3-11) is first described as one who avoids such associations as these which exemplify sin's sequential downward drag.
Bible Cross References
Deuteronomy 33:29 Joshua 1:8 Psalm 5:9 Psalm 5:10 Psalm 10:2 Psalm 17:4 Psalm 26:4 Psalm 26:5 Psalm 36:1 Psalm 73:8 Psalm 119:104 Proverbs 1:15 Proverbs 1:22 Proverbs 4:14 Proverbs 19:29 Proverbs 21:24 Proverbs 24:1 Proverbs 29:18 Jeremiah 15:17

Verse 2

Matthew Henry's Concise Bible Commentary
PsalmThe holiness and happiness of a godly man.
To meditate in God's word, is to discourse with ourselves concerning the great things contained in it, with close application of mind and fixedness of thought. We must have constant regard to the word of God, as the rule of our actions, and the spring of our comforts; and have it in our thoughts night and day. For this purpose no time is amiss.
John Calvin Bible Commentary
In the second verse, the Psalmist does not simply pronounce those happy who fear God, as in other places, but designates godliness by the study of the law,teaching us that God is only rightly served when his law is obeyed. It is not left to every man to frame a system of religion according to his own judgment, but the standard of godliness is to be taken from the Word of God. When David here speaks ofthe law,it ought not to be understood as if the other parts of Scripture should be excluded, but rather, since the whole of Scripture is nothing else than an exposition of the law, under it as the head is comprehended the whole body. The prophet, therefore, in commending the law, includes all the rest of the inspired writings. He must, therefore, be understood as meaning to exhort the faithful to the reading of the Psalms also. From his characterising the godly as delighting in the law of the Lord, we may learn that forced or servile obedience is not at all acceptable to God, and that those only are worthy students of the law who come to it with a cheerful mind, and are so delighted with its instructions, as to account nothing more desirable or delicious than to make progress therein. From this love of the law proceeds constant meditation upon it, which the prophet mentions on the last clause of the verse; for all who are truly actuated by love to the law must feel pleasure in the diligent study of it.
McArther Bible Commentary
his delight … in the law. Switching to a positive description, the spiritually "happy" man is characterized by the consistent contemplation and internalization of God's Word for ethical direction and obedience.
Bible Cross References
Genesis 24:63 Joshua 1:8 Psalm 25:5 Psalm 63:5 Psalm 63:6 Psalm 112:1 Psalm 119:14 Psalm 119:15 Psalm 119:16 Psalm 119:97 Proverbs 23:26 Proverbs 29:18

Verse 3

Matthew Henry's Concise Bible Commentary
PsalmThe holiness and happiness of a godly man.
To meditate in God's word, is to discourse with ourselves concerning the great things contained in it, with close application of mind and fixedness of thought. We must have constant regard to the word of God, as the rule of our actions, and the spring of our comforts; and have it in our thoughts night and day. For this purpose no time is amiss.
John Calvin Bible Commentary
The Psalmist here illustrates, and, at the same time, confirms by a metaphor the statement made in the preceding verse; for he shows in what respect those who fear God are to be accounted happy, namely, not because they enjoy an evanescent and empty gladness, but because they are in a desirable condition. There is in the words an implied contrast between the vigor of a tree planted in a situation well watered, and the decayed appearance of one which, although it may flourish beautifully for a time, yet soon withers on account of the barrenness of the soil in which it is placed. With respect to the ungodly, as we shall afterwards see, (Psalm 37:35) they are sometimes like “the cedars of Lebanon.” They have such an overflowing abundance of wealth and honors, that nothing seems wanting to their present happiness. But however high they may be raised, and however far and wide they may spread their branches, yet having no root in the ground, nor even a sufficiency of moisture from which they may derive nourishment, the whole of their beauty by and by disappears, and withers away. It is, therefore, the blessing of God alone which preserves any in a prosperous condition. Those who explain the figure of the faithful bringing forth their fruit in season, as meaning that they wisely discern when a thing ought to be done so as to be done well, in my opinion, show more acuteness than judgment, by putting a meaning upon the words of the prophet which he never intended. He obviously meant nothing more than that the children of God constantly flourish, and are always watered with the secret influences of divine grace, so that whatever may befall them is conducive to their salvation; while, on the other hand, the ungodly are carried away by the sudden tempest, or consumed by the scorching heat. And when he says,he bringeth forth his fruit in season,he expresses the full maturity of the fruit produced, whereas, although the ungodly may present the appearance of precocious fruitfulness, yet they produce nothing that comes to perfection.
McArther Bible Commentary
like a tree. Because of the mostly arid terrain of Israel, a lush tree served as a fitting symbol of blessing in the OT. planted. Lit. "transplanted." Trees do not plant themselves; neither do sinful people transport themselves into God's kingdom. Salvation is His marvelous work of grace (cf. Isa 61:3; Mat 15:13). Yet, there is genuine responsibility in appropriating the abundant resources of God (cf. Jer 17:8), which lead to eventual productivity.
Bible Cross References
Genesis 39:2 Genesis 39:3 Numbers 24:6 Psalm 92:12 Psalm 106:5 Psalm 128:2 Proverbs 3:33 Proverbs 11:28 Jeremiah 17:8 Ezekiel 19:10 Ezekiel 31:5 Ezekiel 47:12

Verse 4

Matthew Henry's Concise Bible Commentary
The sinfulness and misery of a wicked man, The ground and reason of both.
The ungodly are the reverse of the righteous, both in character and condition. The ungodly are not so, ver. 4; they are led by the counsel of the wicked, in the way of sinners, to the seat of the scornful; they have no delight in the law of God; they bring forth no fruit but what is evil. The righteous are like useful, fruitful trees: the ungodly are like the chaff which the wind drives away: the dust which the owner of the floor desires to have driven away, as not being of any use. They are of no worth in God's account, how highly soever they may value themselves. They are easily driven to and fro by every wind of temptation. The chaff may be, for a while, among the wheat, but He is coming, whose fan is in his hand, and who will thoroughly purge his floor. Those that, by their own sin and folly, make themselves as chaff, will be found so before the whirlwind and fire of Divine wrath. The doom of the ungodly is fixed, but whenever the sinner becomes sensible of this guilt and misery, he may be admitted into the company of the righteous by Christ the living way, and become in Christ a new creature. He has new desires, new pleasures, hopes, fears, sorrows, companions, and employments. His thoughts, words, and actions are changed. He enters on a new state, and bears a new character. Behold, all things are become new by Divine grace, which changes his soul into the image of the Redeemer. How different the character and end of the ungodly!
John Calvin Bible Commentary
Let us break, etc. This is a prosopopoeia,in which the prophet introduces his-enemies as speaking; and he employs this figure the better to express their ungodly and traitorous design. Not that they openly avowed themselves rebels against God, (for they rather covered their rebellion under every possible pretext, and presumptuously boasted of having God on their side;) but since they were fully determined, by all means, fair or foul, to drive David from the throne, whatever they professed with the mouth, the whole of their consultation amounted to this, how they might overthrow the kingdom which God himself had set up. When he describes his government under the metaphorical expressions of bonds, and a yoke, on the persons of his adversaries, he indirectly condemns their pride. For he represents them speaking scornfully of his government, as if to submit to it were a slavish and shameful subjection, just as we see it is with all the enemies of Christ who, when compelled to be subject to his authority reckon it not less degrading than if the utmost disgrace were put upon them.
McArther Bible Commentary
The ungodly are not so. This is an abrupt contrast, lit. "not so the wicked!" chaff. A frequent OT word picture from harvest time for what is unsubstantial, without value, and worthy only to be discarded.
Bible Cross References
Matthew 3:12 Job 21:18 Psalm 35:5 Psalm 37:38 Isaiah 17:13 Jeremiah 15:7 Daniel 2:35 Hosea 13:3

Verse 5

Matthew Henry's Concise Bible Commentary
The sinfulness and misery of a wicked man, The ground and reason of both.
The ungodly are the reverse of the righteous, both in character and condition. The ungodly are not so, ver. 4; they are led by the counsel of the wicked, in the way of sinners, to the seat of the scornful; they have no delight in the law of God; they bring forth no fruit but what is evil. The righteous are like useful, fruitful trees: the ungodly are like the chaff which the wind drives away: the dust which the owner of the floor desires to have driven away, as not being of any use. They are of no worth in God's account, how highly soever they may value themselves. They are easily driven to and fro by every wind of temptation. The chaff may be, for a while, among the wheat, but He is coming, whose fan is in his hand, and who will thoroughly purge his floor. Those that, by their own sin and folly, make themselves as chaff, will be found so before the whirlwind and fire of Divine wrath. The doom of the ungodly is fixed, but whenever the sinner becomes sensible of this guilt and misery, he may be admitted into the company of the righteous by Christ the living way, and become in Christ a new creature. He has new desires, new pleasures, hopes, fears, sorrows, companions, and employments. His thoughts, words, and actions are changed. He enters on a new state, and bears a new character. Behold, all things are become new by Divine grace, which changes his soul into the image of the Redeemer. How different the character and end of the ungodly!
McArther Bible Commentary
Therefore … not stand. Therefore introduces the strong conclusion that the ungodly will not be approved by God's judgment.
Bible Cross References
Job 19:29 Psalm 5:5 Psalm 9:7 Psalm 9:8 Psalm 89:5 Psalm 89:7 Psalm 109:7

Verse 6

Matthew Henry's Concise Bible Commentary
The sinfulness and misery of a wicked man, The ground and reason of both.
The ungodly are the reverse of the righteous, both in character and condition. The ungodly are not so, ver. 4; they are led by the counsel of the wicked, in the way of sinners, to the seat of the scornful; they have no delight in the law of God; they bring forth no fruit but what is evil. The righteous are like useful, fruitful trees: the ungodly are like the chaff which the wind drives away: the dust which the owner of the floor desires to have driven away, as not being of any use. They are of no worth in God's account, how highly soever they may value themselves. They are easily driven to and fro by every wind of temptation. The chaff may be, for a while, among the wheat, but He is coming, whose fan is in his hand, and who will thoroughly purge his floor. Those that, by their own sin and folly, make themselves as chaff, will be found so before the whirlwind and fire of Divine wrath. The doom of the ungodly is fixed, but whenever the sinner becomes sensible of this guilt and misery, he may be admitted into the company of the righteous by Christ the living way, and become in Christ a new creature. He has new desires, new pleasures, hopes, fears, sorrows, companions, and employments. His thoughts, words, and actions are changed. He enters on a new state, and bears a new character. Behold, all things are become new by Divine grace, which changes his soul into the image of the Redeemer. How different the character and end of the ungodly!
McArther Bible Commentary
the Lord knows. This is far more than recognition; the Lord "knows" everything. In this context, the reference is to personal intimacy and involvement with His righteous ones (contrast Mat 7:23; cf. 2Ti 2:19). the way of. The repetition of this phrase picks up on the "path" imagery so characteristic of this psalm. It refers to one's total course of life, i.e., lifestyle. Here, these two courses arrive at the ways of life and death, as in Deu 30:19; Jer 21:8; cf. Mat 7:13-14. shall perish. One day the wicked person's way will end in ruin; a new order is coming, and it will be a righteous order. So Psalm 1 begins with the "blessed" and ends with those who "perish" (cf. Psa 9:5-6; Psa 112:10).
Bible Cross References
John 10:14 1 Corinthians 8:3 2 Timothy 2:19 Psalm 9:5 Psalm 9:6 Psalm 11:6 Psalm 37:18 Nahum 1:7