Encouragement from the Psalms: A Devotional Commentary the Book of a Study of the Soul

By Dr. B

As Genesis begins with the Divine blessing on Man (Gen. 1:26), so Psalm 1 opens with “Blessed is the man.”
All blessedness for man is shown to consist in subjection, obedience, and occupation with God’s Law. It is the Tree of Life to him; and meditating on this, he becomes like a well-watered tree planted by God’s ever flowing River of Life in the Paradise of God. (See Rev. 22; Ezek. 47:1-5; Ps. 46:4-5).
James Brandon, a pastor and missionary, shares encouragement from the Psalms in this devotional commentary. He breaks down the structure of the Psalms and drills down into their lessons.
His focus in this first volume is the first book of the Psalms, including Psalm 21, which he calls the “central psalm.” It sets forth the eternal life and blessedness of God’s king, Jesus Christ.
This volume includes an examination of Psalm 16, which is the first of the Mictam Psalms. These Psalms are prayers for help and deliverance.
The Psalms are a wonderland of devotion. They will enrich your soul, enlighten your mind, and encourage your spirit. Most importantly, they provide principles for living your life as you walk with the Lord.

• Language: English
• Publisher: WestBow Press
• Release date: Jul 28, 2022
• ISBN: 9781664270329

Dr. B

James Brandon is a pastor, missionary, and church planter who has started many churches in Brazil, Idaho, and Texas. He is also the founder and president of Idaho Baptist College and has served as a seminary and college professor. He has earned a Bachelor of Arts degree, two doctorates, and two master’s degrees. He wrote this book to help others preach and teach the Word of God.

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Scripture taken from the King James Version of the Bible.

ISBN: 978-1-6642-7033-6 (sc)

ISBN: 978-1-6642-7034-3 (hc)

ISBN: 978-1-6642-7032-9 (e)

Library of Congress Control Number: 2022911850

WestBow Press rev. date: 07/26/2022

CONTENTS

Foreword

Preface

Division

Psalm 1 The Soul’s Delight: The Two Ways: The Soul’s Way

Psalm 2 The Soul’s Fear Christ, the Messiah, the King.

Psalm 3 The Soul’s Shield (v3) The Soul’s Protection

Psalm 4 A Psalm of Faith: Trust The Soul’s Enlargement

Psalm 5 The Soul’s Eternal Inheritance The Soul’s Voice

Psalm 6 The Soul’s Salvation The Soul’s Prayer

Psalm 7 The Soul’s Defense The Destroyer of the Soul:

Psalm 8 The Soul’s Glory

Psalm 9 God’s Trustworthiness: The Soul’s Refuge and Faith

Psalm 10 The Soul’s King Forgetting God: The Soul’s Remembrance

Psalm 11 The Soul’s Trust/Foundation: When the foundations are destroyed: What to do?

Psalm 12 The Soul’s Perseverance: A Psalm of Words: Perverse and Pure

Psalm 13 The Soul’s Dry Seasons When the Lord Seems to Be Silent

Psalm 14 The Depraved Man The Soul’s Plight: Sin, Sinners, and Sinful

Psalm 15 The Soul’s Abiding The Housing for the Soul

Psalm 16 The Actual Presence of the Lord: God Incarnate: God with Us The Soul’s Abiding Place: Housing the Soul--The Soul’s Portion

Psalm 17 The Soul’s Visitation The Soul’s Petition to Heaven

Psalm 18 The Soul’s Sorrow The Soul’s Choice of Free Will

Psalm 19 The Soul’s Conversion The Soul’s Enlightenment

Psalm 20 The Soul’s Help Resurrection

Psalm 21 Behold, the Lamb of God A Picture of Christ: The Atonement

Psalm 22 The Good Shepherd: The Soul’s Shepherd

Psalm 23 The Great Shepherd The Soul’s Eternal Home

Psalm 24 The Chief Shepherd The King of Glory: The Soul’s Glory

Psalm 25 The Soul’s Path and the Way The Soul’s Deliverance

Psalm 26 The First Sanctuary Psalm The Soul’s Habitation: The Love of God’s House

Psalm 27 The Second Sanctuary Psalm The Soul’s Place

Psalm 28 The Third Sanctuary Psalm The Soul’s Cry for Help from the Sanctuary

Psalm 29 The Soul’s Glory The Majesty of God through Providence: The storms of Life

Psalm 30 The Soul’s Glory: The Soul’s Lift A Psalm of Fear, Faith, and Flight to Christ

Psalm 31 The Soul’s Hiding Place A Psalm of Foes, Fears, and Faith

Psalm 32 The Soul’s Hiding Place The Soul’s Forgiveness

Psalm 33 The Soul’s Righteousness: For Its Preserver, Protector, and Provider (Creator)

Psalm 34 The Soul’s Promise The Soul’s Boast in the Lord

Psalm 35 The Soul’s Help The Soul’s Victory over Evil

Psalm 36 The Soul’s Fountain and Light Strength through Weakness

Psalm 37 The Soul’s Trust (Delight): Characteristics of a Godly Life: The Saved Soul’s Godly Traits

Psalm 38 The Soul’s Rebuke A Call to Remember

Psalm 39 The Soul’s Best The Soul’s Vanity

Psalm 40 A Messianic Psalm The Soul’s Commitment that Results from Salvation

Psalm 41 The Soul’s Healing A Messianic Psalm

Sources

FOREWORD

This work is a Devotional Commentary, not a critical-exegetical commentary. Its purpose is an encouragement from the Psalms, designated to help people understand and use the Psalms for encouragement of themselves and others. The Psalms are a paradise of devotion. They enlighten the mind and encourage the heart. They teach us to sing our way through hardship and trial. They give us light at the gates of death and the presence of our Lord through the valley of the shadow of death. A study of the Psalms leaves an aroma on the mind of the soul-spirit that last forever.

The style is specifically for the purpose of making it easier for pastors and church leaders to sift through the material without having to read the whole document to discover that for which they may be searching.

As the author read and studied the Psalms over the years, he came to realize that the Lord was talking to our souls (inner person) through these ancient songs of the Lord. I read an old book (1700s) by a Brother named Hawker, who after reading one of the Psalms would exclaim: Oh my soul, what is this that thou hast found in the Holy Writ. He would talk to his soul after reading the text. I began to read the Psalms and put at the top of each, what the Psalm said to my soul. I have done this over a period of half a century.

The King James Version is used exclusively unless otherwise for clarity, where the author’s own understanding and translation from the original languages is rendered in his own phraseology. In some instances, the Old King James language is updated.

The Psalms are a wonderland of devotion. They have grown my soul, enlightened my mind, and encouraged my spirit. The Psalms give us principles for living this life. They give us encouragement in the troubles of life. They give us watchwords for the gates of death. When one comes to the end of a study of the soul’s redemption in the Psalms, the reflections may go, but there has been left something of a fragrance upon the mind of the soul-spirit that will last throughout time and eternity. The Psalms are a treasury of Christian wisdom and redemption (2 Tim. 4:16-17).

Dedicated to: Our Lord and Savior, Jesus Christ

Dedicated to: Wife Barb, Four daughters:

Elesha, Janna, Nessa, and Sarita

Dedicated to Pastor, Rev. Lloyd, Zuniga, A Son in the

Ministry, who help make this publication possible.

PREFACE

Notes on the Structure, Contents, and Division

Psalms 1-41

In the first Book of the Psalms the leading thought corresponds with the first Book of the Pentateuch (Genesis). The ancient gathers of the Psalms felt that the counsels of God are shown from the beginning to the end in relation to man. They called it the Genesis Book. As Genesis begins with the Divine blessing on Man (Gen. 1:26), so Psalm 1 opens with "Blessed is the man." All blessedness for a person is shown to consist in subjection, obedience, and occupation with God’s Word. It is the Tree of Life to him; and meditating on this, the person becomes like a well-watered tree planted by God’s ever flowing River of Life in the Paradise of God. (See Rev. 22; Ezek. 47:1-5; Ps. 46:4-5).

However, in Genesis 3, Man rebelled against God’s Law; and Psalm 2 describes the consequences of that rebellion, while Psalm 3 takes its title from one who rebelled against God’s anointed King (Messiah). The ruin can be repaired only by The Man Christ Jesus (the Seed of the woman, Gen. 3:15); and in this first Book of the Psalms, in the third section, we see Him in His atoning work, which alone sets the person again in the blessedness which he had lost in Adam’s sin. (Rom. 5:12-21).

The first Book of the Psalms consists of forty-one Psalms. The central Psalm is Psalm 21, which sets forth the eternal life and blessedness of God’s King (Messiah). All that have titles (37) are David’s--the man of God’s choice--titled "to David" (Jennings, The Psalms, Titles).

Of the Divine Titles in the Psalms, Jehovah (LORD) occurs 279 times, and Elohim only forty-eight times, nine of which are joined with Jehovah. Note the references to Genesis in this first Book. The theme is redemption through Christ (Yahweh—I AM), the LORD of the Covenant of Saving Grace--Lord of Sacrifice--a picture of the Cross.

Book One, the Genesis Book, of the Psalms can be divided into three sections as stated.

(1) Man, and the Son of Man (Ps. 1-8)--Restoration; (2) Man of the Earth (Ps. 9-15)--Rebellious man; Spirit of Antichrist, and (3) The Man Christ Jesus (Ps. 16-41)--The Messiah-Redeemer (Matt. 16:16). It concludes with a Double Amen (Ps. 41). (The Companion Bible, Part III, Psalms, 721-22).

Psalms 1 and 2 are linked together by having no Titles; and Psalm 1 opening and Psalm 2 closing, with the word "Blessed." Psalms 1 to 5 are Psalms of life-contrasts: (1) Contrast of the position: the redeemed state of being; (2) Contrast of the peculiarities: pith, character; (3) Contrast of prospects: eternal inheritance, heaven, the righteous, and the eternal abode of the wicked; decision (choices), deportment (lifestyle), and direction (in life and beyond). (Spurgeon, Treasury, Vol. 1, 45).

Psalm 9 and 10 are linked together by an irregular alphabet running acrostically through the two Psalms, causing some to feel that they were once one Psalm. The alphabet is broken and irregular, like the times of trouble they describe and great tribulation of which they speak.

Psalm 16 is the first Miktam Psalm. The other such Psalms are Psalms 56-60. These Psalms have been entitled, The Golden Psalms, and are Messianic. The Miktam Psalms are prayers for help, deliverance, and salvation. These Psalms ask for soul preservation, faith possession, and with a persuasion (commitment) to set the Lord always before me. They are prophetic in nature: "For Thou wilt not leave my soul in hell (Sheol, Hades--the world beyond this one); neither wilt thou suffer thine Holy One to see corruption" (Ps. 16:20). It is definitely a reference to Christ’s crucifixion and resurrection as made by the Apostle Peter (Acts 2:23-32). (Pulpit Commentary¸ "Miktam," vi).

Psalms 22, 23, and 24 are The Shepherd Psalms (See John 10). Psalm 32 is the first Maschil Psalm, denoting instruction (instruction or teaching Psalm). It is a Psalm teaching us that the only safe hiding place is in Christ. This doesn’t mean that the other Psalms are not teaching us something.

Psalms 26, 27, and 28 are Sanctuary Psalms--teaching the importance of the Sanctuary--the House of God--I will meet you there . . . saith the Lord (Exodus 25:22).

DIVISION

The First Book of the Psalms

The Genesis Book:

(1) Psalm 1-8--Man, and the Son of Man (8:4)--Restoration. (2) Psalm 9-15--The Man of the Earth (Antichrist, 10:18)--Rebellion (3) Psalm 16-41--The Man Christ Jesus--Redemption.

Man, and the Son of Man: Restoration

Psalm 1--Man Blessed. The law of Jehovah; His delight: Refers to Paradise; Not fully realized here.

Psalm 2--Rebellious man. Vainly mediating against the Son of God.

Psalm 3--Prayer in view of this rebellion (Morning Psalm). Enemies without. Jehovah my Shield.

Psalm 4--Prayer in view of this rebellion (A night Psalm). Enemies without. How long, Lord (v2)?

Psalm 5--Prayer in view of this rebellion (Morning): Jehovah my King (v2).

Psalm 6--Prayer in view of this rebellion (Night): "How Long, Lord (v3)?

Psalm 7--Man Blessed. Trust in Jehovah His defense. Evil’s self-destruct button.

Psalm 8--The Rebellious Subdued. The Son of Man exalted with dominion in the earth.

The Man of the Earth: Rebellion

The Antichrist Spirit

Psalms 9 and 10. The Man of the Earth; The Antichrist Spirit: His days; His character; His end.

The days of trouble (9:9; 10:1). The Great Tribulation. The two Psalms are linked together.

Psalm 11--Prayer in view of those times of trouble as discussed in Ps. 9 and 10.

Psalm 12--The Vanity of Man; Crumbling foundations.

Psalm 13--Prayer in view of those times of trouble as discussed before in Ps. 9 and 10.

Psalm 14--The Depravity of Man: fool, sinner, rebel against God, disobedient, and evil deeds.

Psalm 15--The Perfect Man: Jesus--character, eternal abiding. Intro. to the next section of Psalms.

The Man Christ Jesus: Redemption

Psalm 16--Taking His place of suffering (the Cross). Jehovah appointed His lot in this world.

Psalm 17--Prayer and appeal in view of Psalm 16.

Psalm 18--Answer to the prayer of Ps. 17; and Promise of Deliverance and Triumph.

Psalm 19--His people acknowledging God’s Glory in Creation and Revelation of the Messiah.

Psalm 20--Their prayer as they see in the Messiah their own Salvation (a future prophetic reality).

Psalm 21--Their exaltation in Messiah’s exaltation: resurrection and ascension.

The Shepherd Psalms: The Savior

Psalm 22--The Good Shepherd in Death (John 10:11). Atonement, the Basis of all Blessing.

Psalm 23--The Great Shepherd in Resurrection (Heb. 13:20). Incarnation: basis of present blessing.

Psalm 24--The Chief Shepherd in Glory (1 Peter 5:4). Advent, the basis of all future blessing.

The Messianic Path: Word, Will, and Way: Prayer, Praise, Power

Psalm 25--Prayer with reference to Ps. 16. The Path and the Way (v4, 8-10, v12, with Ps.16:11).

Psalm 26--Prayer with reference to Ps. 17. Appeal to Integrity (Ps. 17:1, 3, 4).

Psalm 27, 28--Prayer with reference to Ps.18. Jehovah response as his Rock and Deliverer.

Psalm 29--His people praise for God’s Glory in Creation: The old and new creation (See Ps. 19).

Psalm 30, 31, 32, 33--A group: Their praise for the answer to Ps. 20--(Ps. 33, the first New Song).

Psalm 34--Their exaltation in Messiah’s exaltation (As in Ps. 21).

Psalm 35, 36--A pair: Prayer and Praise for Atonement, the basis of all blessing. (See Ps. 22).

Psalm 37--Instruction as to present blessing (in view of Ps. 23): Redemption, Sanctification, Glory.

Psalm 38, 39, 40, 41--A group: Prayer and Praise with reference to future blessing (See Ps. 41:12-- The Divine answer to Ps. 24). (The Companion Bible, Part III, Psalms, 721).

SECTION ONE

MAN AND THE SON OF

MAN: RESTORATION

PSALMS 1-8

The first five Psalms of the Psalter seem to be a group. Throughout the first through the fourth of the Psalms, one will notice that the subject is a contrast: (1) Contrast of the position: the redeemed state of being; (2) Contrast of the peculiarities: pith, character--Christlikeness of the righteous, godly, redeemed; and (3) Contrast of the subject prospects: eternal inheritance, heaven, the righteous, and the eternal abode of the wicked. It involves the decision (choices), the deportment (lifestyle), and the direction (eternal abode) of individuals of either persuasion that are in Christ or not in Christ (the Messiah). (Spurgeon, The Treasury of the Psalms, Vol. 1, 45).

Psalm1--Man Blessed. The law of Jehovah; His delight: Refers to Paradise; Not fully realized here.

Psalm 2--Rebellious man. Vainly mediating against the Son of God.

Psalm 3--Prayer in view of this rebellion (Morning Psalm). Enemies without. Jehovah my Shield.

Psalm 4--Prayer in view of this rebellion (A night Psalm). Enemies without. How long, Lord? (v2).

Psalm 5--Prayer in view of this rebellion (Morning): Jehovah my King (v2).

Psalm 6--Prayer in view of this rebellion (Night): "How Long, Lord? (v3).

Psalm 7--Man Blessed. Trust in Jehovah His defense.

Psalm 8--The Rebellious Subdued. The Son of Man exalted with dominion in the earth.

(The Companion Bible, Part III, Psalms, 721).

Psalms 1 to 5 are Psalms of contrasts. (1) Contrast of the persons: states of being; the godly and ungodly. (2) Contrast of the peculiarities: pith, character; righteousness and wickedness. (3) Contrast of prospects: the soul’s purpose and destiny. eternal inheritance, heaven, the righteous, and the eternal abode of the wicked; decisions (choices), deportment (lifestyle), and direction (in life and beyond), free will, responsibility, and judgment near and far. The purpose and source of suffering. God’s long war against Evil and prophesy concerning its final demise. The coming of the Messiah, the overall theme of the entire book contrasted with the evil attempt to destroy Him. (Spurgeon, Treasury, Vol. 1, 45).

PSALM 1

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THE SOUL’S DELIGHT:

THE TWO WAYS: THE SOUL’S WAY

A CHOICE OF FREE WILL

Title

In regard to the date and authorship of this Psalm, we know absolutely nothing. Jeremiah quoted it (Jer. 17:5-8); thus, we know that it existed in his time. It is not assigned to any author in any ancient texts nor does it have a title. It is an untitled Psalm that was assigned to David by the translators of the Septuagint (LXX) in the 2nd century B. C. (Jennings, Vol. 1, 1-2).

This first Psalm has been called in olden time--The Preface Psalm. It is said by the ancients that it is a notification of the entire Book of the Psalms. It is a Word of God given to the Psalmist, whoever he was, designed to teach us in regard to the godly and the ungodly. Thus, it is doctrinal in nature with lessons to be learned. It is presented to teach and to warn us of the sure destruction of evil. Spurgeon says that this may be regarded as the objective of the Psalm, which may be looked upon, in some respect, as the text upon which the whole of the Psalms make up the Divine sermon--God’s message to all of us. (Spurgeon, The Treasury, Vol. 1, 1).

This Psalm was placed first in the collection, because of its general character and subject matter. It involved a suitable introduction to the rest of the Psalms. The Psalm discusses the blessedness of the redeemed and the life and destiny of the wicked. These are subjects which constantly reoccur throughout the book The Psalm treats these subjects as if all experiences and purpose of life to God through Jesus Christ point in one direction. To miss that purpose is to become entangled in evil. The problem of evil prospering the bad does not appear in this Psalm, but may lie embedded within it and may be pictured in the word ungodly. The Psalmist teaches the truth that it is well with the righteous and that life turns out for the good of the Lord and the redeemed. The Psalmist is not vexed by the problems of the soul, or the questions of the soul-spirit, which meet us in other psalms (Examples: Ps. 37, 42, and 73).

The conclusion is that the life of the righteous is happier and more peaceful than that of the ungodly. However, with those involved in a perishing life, this is not so (v6). All things worked together for good to them that love the Lord (Rom. 8:28). (Perowne, 1868, The Preacher’s Homiletic Commentary, 1).

Theme

The Two Ways of living. The focus is the broad and narrow way, that of the godly and that of the ungodly. This is a free will choice of two ways of living life. It is the same with us as it was with Adam and Eve in Eden: a choice to obey God or to disobey God. Now we know the rest of the story of ourselves and the human race. The disobedient need redemption. This is the main reason Jesus Christ came to planet earth. (Spurgeon, The Treasury, Vol. 1, 1).

Meditation on God’s Word. This is the access to the rest of the psalms. Three words compose the theme. The "law" (torah--the body of wisdom) is all Scripture. "Meditate is to think, to ponder, to chew on it. Delight" means to love, to obey, and to accept God’s Word (Jer. 15:16). (Keller, 1; Strong’s Dictionary, S. v., law, meditate, and delight.).

Blessed, Bless-ed, and Blessing: A threefold word characterizes the theme. The focus is God’s benefit for the righteous: blessed, bless-ed, and blessing (the last is what you are to be; how you are to be to others.). Psalms 1 and 2 are linked together by having no titles. In the opening and closing Psalm 1 and Psalm 2, both have the word "blessed."

The Blessed Person. The law of Jehovah (LORD) is his delight. It refers to Paradise, which is not fully realized here. He is blessed (benefit), bless-ed (behavior, image, character), and blessing (to be a blessing). (The Companion Bible, Part III, 721).

The Way of Holiness. In his introductory discussion, Jennings states the title and the theme of this Psalm as The Way of Holiness: A Way of Pleasantness (Blessedness). This is distinctive in character from all the other Psalms in that the Psalm contains neither prayer, plaint, or praise. The theme discusses the blessed life of the godly and the non-blessed life of the ungodly. Jeremiah referred to the Psalm in his text: Blessed is the man that trusteth in the Lord . . . for he shall be as a tree planted by the waters, and that spreadeth out her roots by the river . . . (Jer. 17:5-8). This text is an expository paraphrase of the Psalm; it is based on the Psalm, not the Psalm based on it. The Psalm existed in the time of Jeremiah and that is all we know of its occasion or date.

This way of holiness is characterized: (1) The standard (precept, foundation, the Word, Way, and Will of the Lord). (2) The stance (performance, behavior, character). (3) The standing (position in God’s family; demeanor, development, maturity, growth in grace in this world). It involves planting, performance, and production. (Jennings, Vol. 1, 1-2, 4-6).

The Ideal Spiritual Man. This Psalm has been called The Threshold Psalm. It pictures a contrast of two lifestyle. 1. A picture of the redeemed person: the righteous person is right with God (v1-3). There is a threefold form of words: (1) walk, stand, sit; (2) counsel, way, seat; and (3) wicked, sinners, scorners. These are suggestive of a habitual career of involvement in evil. They are vigorously avoided by the mature spiritual person.

2. A picture of the renegade person (out of touch with God) (4-6). Sinners are described by a contrast of these threefold word-series. (1) Ungodly (rasha) means wicked-unrest. It describes a spiritual heart problem of emptiness in the soul that is habitually involved in wrong doing.

(2) Sinners (chatta) is from a root word describing habitual lifestyles, of missing the mark, and of missing God’s purposed life plan for an individual. (3) Scornful" (luwts--loots) from a root word meaning to misinterpret, a false mouth, forked tongue, to mock or give a mocking false report from an ambassador to a king, a mocking, critical, falsehood. They are persons who have the life habit of ridicule and criticism of that which is godly, true, good, or sacred. They are cynical, proud, and self-sufficient spirits. They see themselves superior to other persons. (Strong’s Dictionary, S. v., ungodly, sinners, and scornful).

The way of the godly persons results in eternal life, while the ungodly person results in a misspent, misdirected, missed purpose of life ending in eternal separation from God. The word perish (abar), from a root meaning to cross over to the other side (death), is associated with the abyss. It pictures the final end of the ungodly, the loss of a soul (See Matt. 16:26; Yates, 2-5).

Structure

The Psalm is divided into three parts. Part 1 (v1-3): The Godly. The Psalmist sets out the felicity and blessedness of the godly person who is an obedient person to Christ. This section consists of what the exercises of the godly person entail. It sets out what blessings such a person will receive from the Lord in the Lord’s timing. It characterizes the godly as a tree planted by a river that produces fruit in season (a blessing from God, to the soul, for servanthood). Part 2 (v4-5): The Ungodly. The Psalmist sets out the characteristics and judgment of the ungodly. They are characterized as the chaff which the wind blows away, as withered, dying, perishing. Part 3 (v6): Omniscience of God. There is a concluding verse (v6) on the omniscience (all knowingness) of the Lord who knows the way of the righteous and the ungodly. (Spurgeon, Ibid., 1).

The Soul’s Preparation for Eternity. The greater thought is that of the Word (Law) of the LORD (Jehovah). Adherence to that Word tends to a blessed life. There are three Soul-life pictures in the Psalm: They involve the Soul’s Preparation for the Next World. The Psalm is structured in picture and contrasts.

1. There is a picture of obedience and disobedience. The obedient and the disobedient are pictured in sharp contrast in the Psalm. This contrast is highlighted by the first and last words of the psalm: "blessed" and "perish." The first points out the theme of obedience. The latter highlights the theme of disobedience.

2. There is a picture of graduation in description. It is both positive and negative. (1) The negative is prefaced by the word not. This graduation in description cannot be abandoned: walketh, standeth, counsel; way, seat (whole behavior outlook); wicked, sinners, and scornful. (2) The positive is a twofold condition: delight and meditation in the Word (Law) of the Lord. This condition is continuous: day and night. The blessing is symbolized in the figure of a tree that is planted by a river that bears fruit and whose leaf" never withers. Such a person prospers his way in all that he does.

3. There is a picture of the non-righteous (ungodly) indicated by the word wicked. The wicked are not so (v4). The contrast can be observed as one cancels out the negatives where they are and insert them where they are not. Example: The wicked do not walk, stand, sit, counsel, or direct themselves in the way of the Law of God. They are not like the tree planted by the river; they do not produce good fruit in season; their leaf does not remain green; they shall not prosper. Their life and destiny is a gloomy one and a dangerous one highlighted by the word perish. Indicates a person on a perilous course with a terrible destiny. (Morgan, Notes, 16-17).

Exposition and Commentary

The Godly and the Ungodly Soul

The Psalm is best studied in its two parts: the godly and the ungodly, or the obedient and disobedient with a conclusion of the all-knowingness of God. An illustration of this Psalm is the separation of the sheep and goats in the judgment as told by Jesus (Matt. 25:31-46). Note the contrast.

Part 1 (v1-3): The Character of the Godly. "His delight is in the Law of the Lord in which he meditates day and night" (v2). It is a picture: What a godly person looks like when you see one.

(1) The Soul’s Satisfaction (Delight). It speaks of the person whose "delight is in the Law (Word) of the Lord." The Word of God is the sunlight of the soul. The Question is What? Delight --sunedomai—means to rejoice with anyone. Here it is to rejoice with yourself, with your own darling (as David called his soul) (Ps. 22:20; 37:17). "Delight" signifies importance, rejoice. It puts supreme value on a thing inwardly with yourself and inclines you to think on it, meditate on it with yourself, and within yourself. It’s the Greek equivalent, translation of the Hebrew word in the LXX, translation of the Hebrew Old Testament into Greek, called the Septuagint. It was so named after the 70 Hebrew scholars who translated it. (Vine S. v., delight).

Wilson defines "delight and its Hebrew renditions of words as to rejoice. It is from a root meaning to bend towards" and is applicable to the will where choices and decisions are made. It implies a full inclination toward an object or person. To "will a thing is to purpose that in the doing of it; it will come to pass. In the result, you will take pleasure, delight, and rejoice. It could be the concept of heaven’s Son-light in the soul. (Wilson, S. v. delight.").

(2) The Soul’s Stroll (Walk--lifestyle). It speaks of the person who walks not in the counsel of the ungodly. The question is How? "Walk" (not) is a negative, referring to a person’s lifestyle, habits of life, and how one lives and moves in and out among people. It involves character and integrity. Here with the negative, the word means to walk carelessly, non-assiduously, without diligence or preservation. It is a non-caring attitude, irresponsible of the consequences, whose watching, or who you’re influencing. It is non-discerning of the results to one’s own soul. It is a warning that if you run with skunks, you’ll get to smell like them, so don’t go there or associate with such people. It is the old saying: Birds of a feather flock together. (Wilson, S. v., walk.).

(3) The Soul’s Stand (lifestyle). It speaks of the person who "stands not in the way of sinners. The question is How? "Stand" (not) is another negative involving the concept of blocking someone from finding God. A person’s stand can become a stumblingblock to others. Note the word stumblingblock--a stumbling-stone is one which trips other people up causing them to stumble and fall and keeps them from finding the Lord as Savior. Again, it is a negative referring to a person’s way of life: words, will, ways. The Apostle Paul said to the godly: "Stand therefore . . . having girded on the whole armor of God . . . that you may be able to stand against all the wiles (fiery darts) of the Devil" (Eph. 6:14, v11-15; paraphrase, JB).

(4) The Soul’s Stance (foundation). It’s the person who "sits not in the seat of the scornful. It involves behavior, actions, maturity, priority from a habitual lifestyle (2 Peter 3:18). The question is how? Sits (not) is the concept of causing someone else to stumble through one’s spirit or attitude that is expressed through life style or habits of life. There is one positive statement and three negative ones. "Sits" is not how you’re seated, but your whole root behavioral attitude and outlook. (Wilson, Word Studies, S. v., Sits not; Spurgeon, Ibid., v1-3).

Part 2 (v4-5): The Character of the Ungodly: "The ungodly are not so: but are like the chaff which the wind drives away" (v4). It is picture of what ungodliness looks like when you see it. (1) They are sinful. They are unstable--like the chaff driven away in the wind. The chaff is useless, irritating, and is carried away by every wind of doctrine (Eph. 4:14). (2) They are separated. They are separated from the godly in the judgment and are not permitted to stand in the congregation of the righteous (v5; See Rev. 20; Matt. 25:31-46). The goats may run with the sheep in this world, but not in the next heavenly world. There may be goats in the church, but not in the rapture (see Rev. 21:27). (3) They are sterile--withering, uselessness, worthlessness with unfruitfulness. They are fruitless of God’s fruits of the Spirit and are totally associated with the works of the flesh (See Gal. 5:17-21; 5:22-26). The Psalm closes with the statement on the omniscience of God who knows and sees the way of the ungodly and the righteous (v6). (Spurgeon, Ibid, 1-3).

The Soul’s Big Choice: The Right and Wrong Way. Note the illustrations: Tree and chaff.

The promise (v3): (1) The obedient. This person is like a tree planted by a river of water, that brings forth its fruit in season, and its leaf never withers (v3). (2) The disobedient: However, the ungodly are not so. Note the illustrations given to describe them (See Eph. 2:2). They are like the chaff which the wind drives away; they will stand in a different judgment than the godly because sinners (unsaved) will not be included in the congregation of the Lord’s redeemed children (v4). See Revelation on the two resurrections (Rev. 20). See Jesus’ Parable of the sheep and goat judgment (Matt. 25). Note the resurrection of the just and unjust (Dan. 12). See Nebuchadnezzar’s dream of the Stone that broke the nations into pieces and blew them away as "the chaff of the summer threshing floors in the latter days" (Dan. 2:28, 35). The Lord’s ancient promise says: "I have set before you life and death, therefore choose life and live (Gen. 2:16-17; Deut. 30:15-20).

The perception (of the Lord) (v4ff). The Lord knows our ways, how we are, and how we’re living. He knows the way of the godly (righteous), and he knows the ways of the ungodly (unrighteous). The last statement to the soul is that "the way of the ungodly shall perish along with the perishing ungodly (v6; see John 3:16). Also, note the example of Lot who pitched his tent toward Sodom and lost his family, his influence, and eventually sired two illegitimate nations (Moab and Ammon) (Gen. 13:12). Your choices of free will chart the direction, results, and outcomes of your life. Note the little word not"--the negatives in the Psalm. Much hangs on the little words.

The proclamation (v2). Reading the Scriptures is not enough, you must meditate on them--chew on them, swallow them down, then belch them back up and chew on them some more, The meaning of meditation is illustrated by the cow chewing her cud. It is making the Word of God yours, allowing it to become a part of you. Jesus spoke of assimilation of Himself into your whole life: body, soul, and spirit. That’s more than going to church. It is becoming the Church; it is becoming Christ-like (John 6:53-55).

Conclusion: The right way is obedience to the Word, Will, and Way of the Lord. The wrong way is disobedience and rebellion. These two ways are illustrated throughout the rest of the Psalms. The Lord referenced them in His parables: building a foundation on the sand or building on the rock (Matt. 7:24-28). The Lord Jesus closed the Sermon on the Mount with this parable and this Psalm. We used to sing about it as a solid foundation. (Edward Mote, 1797-1874, The Solid Rock, Waves of Glory, 1921, 63).

The Soul Must be Bless-able to be Blessed.

The Lord loves to bless our lives, but our lives (souls) must be bless-able. There is blessing and perishing taught in this Psalm. We’ll note the Blessing (See Proverbs 8:17). He gives us three tests of Character. This involves choices, causes, and cooperation.

The Soul’s Choice. It’s a Conditional Promise. It’s a choice between life and death, heaven or hell, eternity with God or separated from Him forever. It’s a choice between the blessing and the curse. It’s a proposition involving here and now and eternity. [Deut. 30; Note the "Ifs: If you are scattered, I will gather you (v4); If you will listen to Me (v10a); If you will turn unto me (v10b); If your heart turn away (v17). He is your life and length of days" (v20).)].

The Soul’s Cause. Note the word, "bless-able" has the word able in it, meaning the soul enables, helps to cause one to be blessed by one’s actions, activities, and attitudes in relation to God. This enabling must come from God through the Holy Spirit; it isn’t something one can do, but it is something in which a person can cooperate. How is this done?

The Soul’s Cooperation. The thought in the Psalm is cooperation. A study of the word bless gives insight to this cooperation. Bless means to walk straight on. It is from a word to kneel--to praise, give thanks, or to wish well to. A blessing is a gift based on a person’s behavior (eulogia) (2 Cor. 9:5; see also Rom. 5:5).

This gift of blessing is founded on one’s cooperative behavior with the Lord. It was used in regard to one’s "arriving" or "departing in salutations. However, think of it in its root concept as applied to departing on a journey of walking with God and arriving at the desired destination at some future time. Think of it as the blessing the Lord Jesus bestowed upon the Ten Lepers who didn’t deserve to have their leprosy healed. Only one returned to say, Thank You, Lord." (Luke 17:12-19; JB paraphrase). Think of it as the Apostle Paul explained the workings of the Holy spirit in the redeemed soul-spirit (Rom. 5:5; 2 Cor. 5:17). So you can serve Him effectively and sufficiently, think of it as His riches in glory supplied to your needs. It is the enabling power of the Holy Spirit (Phil. 4:19; 2 Cor. 8:9). (Wilson, Word Studies, S. v., bless, arrive, depart).

The Soul’s Right Use of Free Will: Note the Soul’s Choice.

Free will and choice are all through this Psalm. There is one group pictured that made the right free will choices; there is another group depicted who were irresponsible with their free will, misused their life and freedom, making the wrong choices for their souls.

I. The Soul’s sensitivity: Choices (v1). This involves the Soul’s choice of lifestyles: the choice between two ways. The Holy Spirit gives us the gift of discernment. It is revealed by the lifestyle, choices (decisions), the places you hang out. Discernment is revealed in the way you walk (your lifestyle, Rom. 8:1). Discernment is revealed with whom you choose to walk. The discerning person does not walk in the counsel of the ungodly, does not stand in the way of sinners, nor does he sit in the seat of the scornful. He is not a critical person or judgmental of others (Matt. 7:1-2). Some like to play God in their inspection of the lives of others while not considering the huge log in their own eye; they are criticizing the little speck in somebody’s life (Matt 7:3).

The Soul’s spiritual drift. An example is the Drift Fence that the western ranchers used to use to keep the cattle from drifting off the home range during a blizzard or snow storm. God uses drift fences in our lives. He put off-limits in Eden to the Tree of Knowledge of Good and Evil for Adam and Eve. You know how that went. We’ve also torn down God’s drift fences in our lives. Paul said that a believer must be rooted and grounded in the love of God and the Word of God or the person will drift away from the Lord (Col. 1:9-11). The Lord told Moses, You choose (life or death) (Deut. 30:19).

When this sensitivity is lacking. There can be problem in making decisions in this world related to God’s Kingdom. Note the three sins mentioned that result when a sensitive spirit is lacking (See 1 John 2:15).

(1) The sin of walking. It refers to a person’s lifestyle, habits of life, and one’s associates. Someone said long ago: If you run with the skunks, you’ll get to smelling like them. As Hawker would put it: What doest thou, my soul? With whom art thou doing it? "With whom doest thou walk, stand and sit?" (Ps. 1). This very first step in disobeying the Lord is equal to the casting off of the fear of God. (See John 1:38-39). (Bouchier, Manna, 3; Hawker. 185).

(2) The sin of standing. It means that one’s lifestyle, habits of life, have become a stumbling block to family, friends, and associates. Such a person stands in the way of others coming to God through Christ. Churches are full of such people who have become stumbling blocks to family and others. Paul spoke of those stumblingblock Christians saying: Take heed, lest by any means, this liberty of yours (the liberty of freewill) become a stumblingblock to them who are weak (1 Cor. 8:9). It’s a warning. He is telling believers to watch their actions, habits, and lifestyle. The positive meaning of standing is your stance in life--your convictions, what you believe. It can refer to the roots (foundations) a person puts down in this life, especially in the Word of God.

(3) The sin of sitting. It is becoming comfortable in sin and with sin: sitting in the seat of the scornful (v1). Scorn usually involves casting derision upon those whom one sees as better than himself, calling the person a goody-two-shoes. "Those good" folk is often used with a slur. It means to make a mock. It’s like the fellow who said, We don’t talk about our neighbors, even if they ain’t no good. One of Satan’s special tactics is a person saying, Well, who’s perfect? It is compromise and tolerance with the world’s way (1 John 2:15). (Strong, #3887, S. v., scorn.).

II. The Soul’s satisfaction: Soul-Food (v2). The Soul’s Choice: Concerning the Word of God (See note on "delight). Jeremiah said: Thy Word (God’s Word) is the joy and rejoicing of my heart" (Jer. 15:16). Those with sensitive spirits delight in God’s Word. His Word feeds the soul.

(1) It grows character. The Word guides your walk (lifestyle). (2) It gladdens the heart at a time you need something to enliven it (Jer. 15:16). (3) It guides a life. It leads a person to ask counsel of God and take delight in finding that counsel in and through His Word (the written Voice of God for people). (4) It gives a person instruction, counsel, direction, knowledge, understanding and wisdom (Ps. 143:10). "Thou hast dealt well with thy servant, O Lord, according unto thy Word" (Ps. 119:65). It settles, stabilizes, establishes the heart (1 Peer 5:10). (5) It gazes beyond. It glimpses the beyond. Faith becomes sight (Heb. 11:1). It assists a person in seeing beyond this world into the world beyond. It is dimensional in its influence on our vision. If a person does this, he will not only have that abundant life but he will have spiritual food for his soul and a discerning spirit (John 4:44). (The Pulpit Commentary, Vol. 8, S. v).

III. The Soul’s sufficiency: The Soul’s Stand. (v3). He shall be like a tree planted by the rivers of water (v3). (1) The soul’s choice between two masters: Christ or Satan (Mammon) (godly or ungodly).

(2) The soul’s choice between two places: Heaven or Hell. The character of each soul is indicated: godly or ungodly. It is a personal choice. With the right choice, the soul is planted by a river of life where one gets all the nourishment it the person needs (See Rev. 22:1).

Think of it as planted by or in the Tree of Life (the cross of our Lord Jesus Christ). That tree spans at least three dimensions according to Revelation 22. John saw the Tree of Life on both sides of the River of Life and right in the middle of life’s flowing stream. It is our total dependence on the Lord--this Tree of Life--from which came all living existence. It guarantees our eternal blessing and whatever blessing and goodness comes to us in this world. It involves our total sufficiency. Daniel saw Babylon’s king as a tree cut down with the stump left in the ground and the judgment of God upon him because of his pride (Dan. 4). It is a picture persons of this world (John 2:15).

(3) The soul’s choice between two roads (ways of life). Our spiritual roots must grow deep in God’s spiritual soil for the soul. It involves all the supernatural resources of God’s grace. If your roots grow deep in Christ, you will bring forth much fruit. It is abiding in Christ (John 15).

(4) The soul’s choice between two resurrections (See Rev. 20): the godly and the ungodly. Make the first one. It is better for the person who doesn’t make that first resurrection to stay dead. Of course, that is impossible, so make your confession out of court. (Notes of JB).

The Soul’s Chaff (v4).

Souls seem to have a lot of chaff--withering, worthless, stuff. The chaff is the Lord’s example, characteristic of the ungodly person. The chaff illustrates such character as worthless, withering, dying, useless, without substance, off course, and easily blow away, The chaff is absolutely worthless. It is worse than salt that has lost its savor. Such salt was used. Jesus said, It is good for nothing, but to be cast out and trodden under the feet of men (Matt. 5:13). It was thrown in the streets, used to kill weeds. We are told in the Scripture, that what is an abomination to God, is often highly esteemed among men who love darkness more than light (John 3:19). When we consider the depravity of the human heart, we can understand how men admire the very things that God casts away (Jer. 17:9).

Thus, one can understand a person making gold his hope, or saying to earthly treasure, You are my confidence. But what would we think of the person, who as Job says, should sow thistles instead of wheat, or cockle (stinkweeds) instead of barley (Job 31:40; See Isa. 5:6)? What would we think of the person who makes chaff his treasure? Yet, many human beings do exactly that. Multitudes of persons need to take caution here with the things of this world which the Lord will one day blow away as the chaff of a summer threshing floor (Dan. 2:35; 1 John 2:15-16). (Bouchier, 1855, 5-7).

Observe the chaff as applied to the nations of the world, that are ground to dust by the Stone (Christ) rolled out of heaven. They are blown away in the wind and there is no trace of them found, never again. The Stone becomes a great mountain and fills the whole earth (Dan. 2:35 (Spurgeon, Treasury Vol. 1, 3, S. v. chaff; Strong’s Dictionary, S. v, cockle--stinkweed, #890).

The Soul’s Sifting.

The Lord’s purpose of sifting your soul is to get the chaff out of it.

The Lord’s Sifting Day. Verse 6--"For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish." The Lord’s sifting day will make a strange difference.

(1) It is certain. The ungodly--the lost, proud, unabashed--will cower in terror and confusion, and vainly cry for the rocks and mountains to fall on them to hide them from the face of the One sitting on the Great White Throne (Rev. 6:15-17; 20:11-18). The word is that they shall perish.

(2) It is causal: perishing. Sifting involves the choices of life. The righteous don’t walk, sit, or stand with the ungodly. The choices of the ungodly to walk in ungodly counsel, to stand in the way of sinners, and to sit in the seat of the scornful results in their perishing. The Lord knows the way of both the righteous and the ungodly. Jesus said, But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life: and they shall never perish, neither shall any man pluck them out of my hand . . . (John 10:26-29). The cause of non-perishing is believing and following Christ; the cause of perishing is not believing and following Christ.

(3) It is curative. Sifting is healing for the soul. In this Psalm, the Holy Spirit was opening the casket of the Lord’s gems and exhibiting His brightest and purest essence: The Lord knoweth the way of the righteous (v6a). The Lord knows the works, deeds, and behavior of all persons (Matt. 25:31-46). The Lord knows them that are His (John 10:27-28). The Lord, Himself, tells us that they are engraven on the palms of His hands, and none can pluck them out of His hands and that He would not forget us (Isa. 49:15, 16). He knows all that are His, though the world turns aside and passes contemptuously by without noticing them. It is the Lord’s own precious promise concerning those that are His: Him that cometh unto me, I will in no wise cast out (John 6:37). (Bouchier, 6-7).

The Soul’s Lifestyles: The Two Life-Styles. The one leads up; the other leads down (Josh. 1:7-9).

The passage: radical differences. This first Psalm presents the radical differences between the godly man’s life-style and the behavior and way of living of the wicked man. It involves personalities with resulting characteristics. In just three verses, the Psalmist portrays the blessedness of the godly person who rejects the example of this world and its disobedient sinners (v1). The chief desire of the godly person is to fulfill the Word, Will, and Way of the Lord (v2). This person’s life is described like a tree, planted by a river of water where it is cared for so that it never fails to produce (v3).

The conclusion of the Psalm describes the opposite pattern of life in the experience of what the Psalmist calls the ungodly. His life is un-rooted and unstable (v4). He cannot endure the judgment of God, nor can he be included with God’s people in the judgment (v5). The destiny of the unrighteous person is destruction (v2). Jesus used the word perishing (John 3:16).

The point to consider: developing concept. Blessed can be translated happy, although it fails to entail the total concept of the word in regard to responsibility to God, self, and others. The verbs describe a process of departure into a lifestyle of rebellion and disobedience to God. There is a developing concept involving the wicked as seen in the verbs of the passage: walk, stand, sit (v1). The person only walks (associates) with the wicked at first. Then he is described as standing with them in their pursuits, compromising with their actions. Eventually, he is one of them; he sits with them that rebel and scorn God.

The progressiveness of sin. The nouns in the verse reveal the progressive seriousness of sin. (1) "Ungodly describes a person who occasionally is out of step with right conduct. (2) Sinner describes a person whose misconduct has become habitual wickedness. (3) Scorners depicts the hardened, proud, arrogant person who mocks God. His conscience is hardened. (4) Rivers of water" (v3) refers not to man-made irrigation ditches. It is a metaphor (illustration) of God’s reservoirs of spiritual nourishment. (5) "Planted means transplanted. The picture is that of a tree which has been planted and is carefully tended and cared for by a careful gardener so that it bears fruit. It has been planted by the Lord. The caretaker is the Lord Himself. ‘(6) Knows," means cares for or regards the very welfare and well-being of the person so planted. The Lord knows you and cares for you. He tests, tends, and tenders you (softens your heart).

The priority: application for today. Anyone who thinks that he is strong enough to control sin should give heed to the warning of this Psalm. You hear people say, I can hold my liquor. It finally gets the better of them. God says that such a spirit is not wise. Wine is a mocker, strong drink is raging, and whosoever is deceived thereby is not wise (Proverbs 20:1).

There is a subtle, almost invisible, quality about sin that weaves its web into an ever-deepening involvement. The verbs walk, stand, and sit and the nouns ungodly, sinners, and scorners all hint at this subversive entrapment in its web of entanglement. There is a big, ugly spider right in the middle of that web called Satan. Once a person allows sin to get a hold in his life, it begins to drag him along in an undertow. Eventually, he sits in the seat of the scoffers, hardened and at ease in his sin, and feeling he has done no wrong. Proverbs says, Every man’s way is right in his own eyes. But the Lord weighs the hearts (Proverbs 21:2). Jonathan Edwards pictured such sinners as suspended on a spider’s web-string, dangling over hell fire. (Edwards, Sermon, Sinners in the hands of an angry God," 7).

To resist this subtle intensification of evil, the godly person must be morally stabilized (v1), spiritual oriented (v2), creatively productive (v3), and eternally secure. He must be anchored, rooted in Christ, and walking in the Spirit (Rom. 8:1-4). (Pascall and Hobbs, The Teacher’s Bible Commentary, Psalms1, 292; Notes of JB).

Expository Hints for Preachers:

Doctrines and Lessons, Psalm 1

In 386 A. D, almost four centuries after the Lord Jesus had lived in the earth, Jerome, at his home in Bethlehem, began his work on the Latin Vulgate translation of the Hebrew Old Testament, using the Septuagint, LXX and the Greek New Testament. It took him twenty-three years. This translation was to serve the Church as the authorized version of the Scriptures for centuries to come, and even today it is still used by the Catholic Church and studied by Protestant scholars. His purpose, he said, Is to give my Latin readers the hidden treasures. It is a vast commentary on the meaning of the Hebrew Old Testament Scriptures.

Jerome loved the Word of God, but his special delight was the Book of Psalms. His favorite verse was Psalm 1:2--"His delight in the Law of the Lord; and in His Law doth he meditate day and night." He knew, as did the Psalmist, that spending time in the Word of God is the key to joyful living. The Lord told Joshua the same thing: study my Law continually. Meditate on it seriously. For success, heed, and do it immediately (Joshua 1:8). Like these men of old, you will find that God’s Word, and especially the Psalms, is full of hidden treasures and promises of God waiting to be claimed.

The Hebrew word "meditate" (hagah--a root meaning to ponder) means to think about and to chew on it. It means to bring it back up and chew on it some more. The concept is of someone gently uttering, as though contemplating, and repeating words from the sacred verses, murmuring them, repeating them to oneself. It has been said, Repetition is the mother of learning. Commenting on this, Spurgeon said that David sings psalms out of the Word of God, and comforts himself with promises from of God in the process. (Petersen, Psalms, Psalm 1; Spurgeon, Ibid; Strong’s Dictionary, #1897--meditate).

Psalms 1 to 5 are Psalms of life-contrasts: (1) Contrast of the position: the redeemed state of being; (2) Contrast of the peculiarities: pith, character; (3) Contrast of prospects: eternal inheritance, heaven, the righteous, and the eternal abode of the wicked; decision (choices), deportment (lifestyle), and direction (in life and beyond). (Spurgeon, Treasury, Vol. 1, 45).

Verse 1-2--The Man of Grace. The gracious person is described both negatively and positively. l. He does not walk in the counsel of the ungodly. He seeks wiser counsel. He walks in the commandments of the Lord his God. To him the ways of faith and faithfulness are paths of peace and pleasantness. His footsteps are ordered by the Word of God, and not the cunning schemes or wicked devices of the carnal man. It is a rich sign of inner grace when one’s outward walk (lifestyle) is changed from that of the world, and when ungodliness is removed from his actions.

2. He does not stand in the way of sinners. He is not a stumblingblock to others. Although a sinner, he is a saved sinner. He is a blood-bought, blood-washed sinner, indwelled and quickened by the Holy Spirit (Eph. 2:1). He has been renewed in soul and spirit. He stands by the rich grace of God in the congregation of the righteous. He dares not herd with the multitude that do evil and are ignorant or ignoring of the saving grace in Christ Jesus.

3. He does not sit in the seat of the scornful. He finds no rest or pleasure in the non-believers’ scoffing. He despises the gests made by the world’s children about the church and its members. Let others take sin lightly and mock the ways of God, ignore their eternal destiny and disbelieve in hell. The believer in Christ has learned better than the disobedient worldly disbeliever. He detests the blasphemy of the infidel. Such ways of behavior are near to the gate of the abyss. The seat of the scorner may be a lofty one, but let us flee from it. It soon shall be empty and destruction shall swallow up the person who sits thereon. (Notes of JB).

Verse 1--The Progression in Sin. Mark the graduation in the first verse: "He walketh not in the counsel of the godly; He standeth not in the way of sinners; He sitteth not in the seat of the scornful." When in sin, you go from bad to worse. First. It is merely walking in the counsel of the careless who forget God. The evil is rather practical than habitual. Second. It becomes habitual evil and they stand in the way of others coming to God. They become persistent motivators, instructors, and tempters of others. Third. He sits down in the seat of the scornful, taking his degree of sinfulness and depravity to a large intent becoming a Doctor of Damnation and the Master of Belial. He has become sin. He is evil (See 1 John 15-23, v16). The sin of walking (lifestyle), standing (buddies and associates; running with skunks and smelling like one), and sitting (negative lifestyle, critical, and sensuous.). Example: A pastor visited an elderly gentleman like the text describes. He was sitting in front of the fireplace, didn’t even greet the Reverend. The Pastor sat down and just sat there without saying a word. After a while, he took the tongs, removed a coal from the fireplace, and sit it on the brick mantle. The coal died and went out. The preacher got up and left. Later, the old man came to church, went to the preacher and said, Thanks, Reverend for the sermon. Just sitting by the fire can get to be such a habit, that you get to do it for eternity. (From Illustrations Notes of JB).

He wasn’t much for stirring about,

It wasn’t his desire.

No matter what others had done,

He was sitting by the fire.

At last, he died, as all must do.

They said he went up higher.

But if he’s doing what he used to do.

He’s sitting by the fire. (Anon)

Verse 1-2-- The Blessedness of the Righteous. But the blessed man is of a different spirit.

1. He is changed. He delights in the Word of God. He spends time in his Bible, meditating on its words. 2. He is planted. He is like a tree planted by a river of water that brings forth his fruit in season, and his leaf shall not wither. 3. He is separated. Blessed, Bless-ed, to be a Blessing. He will stand in the congregation of the righteous in eternity and enjoy being in the presence of His blessed Lord forever. He is not only blessed; he becomes bless-ed; and as such he becomes a blessing. (JB).

Verse 2--The Word of God and You: When the soul is born from above: His delight is in the Law (Word) of God (v2). A person’s attitude to our Lord determines his attitude to the Bible. The sayings of God to a man not born from above are of no moment; to him the Bible is simply a compilation of literature. It is that and nothing more. All his lifestyle centers around this.

1. When the soul is born from above, the Bible is the realm of God’s revealed will. The Word of God to me is ever according to my spiritual character; it makes clear my responsibility to God as well as my individuality apart from Him (Jer. 15:16).

2. When a soul is born from above and lifted to the atmosphere of the domain where our Lord lives, the Bible becomes its native air. Biblical words become the storehouse of omnipotence. Its commands and prophecies become alive; its limitless horizons brace the heart and mind to a new consciousness. Its comforts in the Psalms, prayers, and exhortations delight the whole man. And better than all, the Lord Jesus Christ becomes the altogether Lovely One. It is in His light that we see light (Ps. 36:9). It is in Him that we become new creatures. He who