Bible Commentary | Psalm 1

Psalm 1 describes the key to happiness.  It promises a reward for the righteous, and a warning for the wicked.

In 2022, the General Social Survey found that just 19 percent of Americans said they were very happy, down from 31 percent, nearly a third, three years before.

According to Al Mohler (The Briefing, 2/1/2018), the most popular course ever taught in the history of Yale University is a class in happiness.  It's called Psyc 157, or "Psychology and the Good Life."  Yale is the third oldest academic institution of higher education in America, founded in 1701.  The class teaches students to show more gratitude, procrastinate less, and increase social connections.  

The Puritan Thomas Watson said that it is not wrong to desire and pursue happiness.  "Happiness is the mark and center which every man aims at. The next thing that is sought after being, is being happy."  However, Thomas Watson was clear that the only way to be truly happy is in a relationship with Jesus Christ.  

• "Surely, the nearer the soul comes to God, who is the fountain of life and peace, the nearer it approaches to happiness."
• "Nothing but Christ can replenish the heart with joy: the understanding, will, and affections, are such a triangle, that none can fill but the Trinity."
• "The further one goes from the sun—the nearer he approaches to darkness; the further the soul deviates from God—the nearer it approaches to misery!"
• "If we go for happiness to the creature, we go to the wrong place. Heaven's glory alone is commensurate to the vast desires of an immortal soul."
• "God, and nothing but God, can satisfy."

The French Philosopher Blaise Pascal wrote all human beings are driven by the desire for happiness. "All men seek happiness.  This is without exception.  Whatever different means they employ, they all tend to this end... The will never takes the least step but to this object.  This is the motive of every action of every man, even of those who hang themselves."

John Piper commented on Pascal's words above, "What struck me especially was that Pascal was not making any moral judgment about this fact.  As far as he was concerned, seeking one's own happiness is not a sin; it is a simple given in human nature.  It is a law of the human heart, as gravity is a law of nature (Desiring God, p. 19)."

In his book Desiring God (p. 27), John Piper argues that "the entire Heidelberg Catechism is written to answer the question, 'What must I know to live happily?'"  

In his book The Good Life (pp. 108-109), Charles Colson argues that personal happiness "a the expense of others" must never become the final goal in life.  He says that reality provides us with two indicators that this is true:

1. The simple matter of our own emotions.  Colson says we all have "perfect moments" in life.  However, much, if not most, of life, is not characterized by perfect moments.  Much of life is filled with ordinary moments, and painful emotions like frustration, discouragement, depression, stress, anger.  Colson concludes, "So, if life has value only when we are happy, only when the hours are marked by 'perfect moments,' we are headed for deep disappointment."
2. The way our pursuit makes others feel, and what it does to them.  

Charles Spurgeon was careful to link happiness to holiness.

• "… this is how all Christians should begin each day.  Settle it in your hearts as a fact and as a certain rule, that holiness is happiness and that we are wise to seek first the kingdom of God and his righteousness (Matthew 6:33).  Well begun is half done.  To start with a true idea of blessedness is important beyond measure….  If they could continue completely and altogether without defilement, their days would no doubt often seem like heaven on earth.  Outward evil would hurt us very little if we were entirely rid of the evil of sin."
• "We wish for no greater happiness than to be perfectly holy."
• "We will have reached the state of pure blessedness when we cease from sin altogether."
• "You can be certain that he who prays for holiness will one day praise God for happiness."

Thomas Watson agreed about the connection between holiness and happiness.  "Let God have his will by being holy—and you shall have your will by being happy."  "Happiness is nothing but the quintessence of holiness. Purity of heart is heaven begun in a man."

In The Good Life (p. 55), Charles Colson explains what the Founders of America meant by "the pursuit of happiness."  By happiness, they meant the classical Greek understanding of happiness, or eudaimonia, the virtuous life.  According to this concept, happiness "could only be achieved by righteous living, decency, honor, doing good."

In his book 12 Huge Mistakes Parents Can Avoid, Tim Elmore wrote, "Happiness should not be the goal.  It is a by-product of doing what is right and adding value to others.  True satisfaction, for ourselves or our kids, comes from generosity, commitment, and respect for the person in the mirror.  The happiest people I know live lives that revolve around serving others, not themselves….  When happiness is the goal instead of a by-product, it is elusive and disappointing."

What is the key to happiness?  The world's answer is far different than the Bible's.

1. The world says that happiness is the product of your environment.  If you aren't happy, it's somebody else's fault.  But if happiness is not your fault, then it's out of your control.  The only way you can be happy is if other people change, and you can't change people.  The only way you can be happy is if your circumstances change, and you can't always change your circumstances.
1. Abe Lincoln said, "You will be as happy as you make up your mind to be."
2. Some say that happiness can be bought -- with more money and material things.
1. Vicki Robin said, “Grandma, I just found out what happiness is.  It’s that feeling you have just after you buy something.”
2. Zig Ziglar wrote, "Until you are happy with who you are, you will never be happy because of what you have."
3. In his book The Good Life, Charles Colson wrote that there are three reasons that more money does not mean more happiness?
1. There are many things that money cannot buy.  It can buy a house, but not a home; a bed but not sleep; a clock but not time; a book but not knowledge; position but not respect; blood but not life; medicine but not health; sex but not love; insurance but not safety.
2. The wisest man who ever lived, and the richest man alive in his generation, said the following about money:
1. The more you have, the more you want.  Eccl 5:10
2. The more you have, the more people will come after it.  Eccl 5:11
3. The more you have, the more you have to worry about.  Eccl 5:12
4. the more you have, the more you have to lose.  Eccl 5:14
5. The more you have, the more you'll leave behind and can't take with you.  Eccl 5:15
3. Many of the wealthiest people in the world testify that money did not bring them happiness:
1. "The care of $200 million is enough to kill anyone.  There is no pleasure in it."  W.H. Vanderbilt
2. "I am the most miserable man on earth."  John Jacob Astor
3. "I have made many millions, but they have brought me no happiness."  John D. Rockefeller
4. "Millionaires seldom smile."  Andrew Carnegie
5. "I was happier when doing a mechanic's job."  Henry Ford
4. In The Good Life (pp. 49-50), Colson points to lottery winners -- "ordinary people like factory workers, small-business owners, and students.  Suddenly, they hit it big, beyond their wildest expectations; they are instant millionaires.  All the world is theirs, lying at their feet.  In case after case, investigative journalists have reported that the winners either become recluses, lose their money to scam artists, or end up in drunken despair."
5. In The Good Life (p. 54), Colson writes, "According to researchers, a growing body of data points to the conclusion that the amount of money accumulated above middle-class comfort level has no impact on our happiness."  
3. Some people say the key to happiness is to pursue fun and pleasure and avoid pain.
1. Zig Ziglar points out the danger of seeking happiness in pleasure.  "For example alcohol, drugs, pornography, illicit sex, and gambling are all, for many people, pleasurable experiences.  Yet, over a period of time, they become addictive and destroy any chance for happiness.”
2. Dennis Prager said, “Fun (pleasure) is what we experience during an act; happiness is what we experience after an act.  It is a deeper, more abiding emotion.”  He says that going to an amusement park or ball game and watching a movie or television are fun activities.  They help us relax, temporarily forget our problems, and maybe even laugh, but they do not bring happiness because their positive effects end when the fun ends.
3. Charles Murray, in his book Coming Apart, distinguishes between happiness and pleasure, which is fleeting.  Happiness "is lasting and justified satisfaction with life as a whole."
4. R. C. Sproul said, “A big problem I had in my youth was that I did not quite understand the difference between happiness and pleasure…My sins have not brought me happiness.  But my sins have brought me pleasure…Sin can be pleasurable but it never brings happiness.”
4. Some believe that happiness is found when you reach a goal, or accomplish an objective.
1. Jim Rohn said, "You won’t be any happier when you reach your goals than you are right now." 
2. Tim Elmore (12 Huge Mistakes Parents Can Avoid:  Leading Your Kids to Succeed in Life, 58-59) wrote, "Whether experiencing a blessing or a tragedy, our happiness levels remain fairly constant in relation to circumstances.  Lottery winners and people who have been paralyzed report similar levels of happiness one year after the life-changing event.  The initial change from the status quo produces short-term happiness or unhappiness, but as that becomes the day-to-day norm, happiness seems to level out….  This appears to illustrate that happiness is based on an internal state, not on external circumstances.  It is an adjustment we make on the inside, not a goal we pursue on the outside."
5. Some people say the key to happiness is to reject God’s authority.
1. In other words, the key to happiness is to do whatever you want, and don’t let anyone get in your way – not religion, not tradition, not God, not your parents, not the Bible -- nothing. 
2. The problem with this is that God loves you; His commands are not to hurt you, but to help you.  And God is much smarter than you.  He knows better than you what you need to live a happy life.  
3. When you run from God, you are not running to happiness; you are running straight into a brick wall called reality.  And it’s going to hurt.

Psalm 1 Sermon Outline: The Key to Happiness

1. Defining Happiness
2. Two Steps to a Happy Life
1. Avoid Wickedness (1:1).  There are Three Ways to Avoid Wickedness:
1. Don't take the advice of wicked people.
2. Don't hang around with sinners.
3. Don't join in with mockers.
2. Pursue Righteousness (1:2).  There are Two Ways to Pursue Righteousness:
1. Delight in God's word.
2. Meditate on God's word.
3. Five Rewards for Righteous Living
1. Provision.  1:3
2. Usefulness.  1:3
3. Longevity.  1:3
4. Success.  1:3
5. Protection.  1:6
4. Two Consequences of Wickedness
1. Eternal punishment.  1:4-5
2. Earthly pain.  1:6

The author of Psalm 1 is unknown.  The NKJV Study Bible says it was probably written late in Israel's history.  

The Dake Reference Bible (p. 1027) notes that Psalm 1 is...

• One of 9 psalms of the righteous: 1, 15, 84, 91, 92, 101, 112, 128, 131.
• One of 27 didactic (teaching or instruction) psalms.  

The NIV Study Bible points out three contrasts in Psalm 1 between the righteous and the wicked:

1. Their way of life.  vv. 1-2
2. The life condition they experience.  vv. 3-4
3. God's judgment on their different ways.  vv. 5-6

The ESV Study Bible points out three contrasts:

1. Contrasting sources of values.  1:1-2
2. Contrasting fruitfulness.  1:3-4
3. Contrasting outcomes of their lives.  1:5-6

A parallel to Psalm 1 can be found in Jer 17:5-8.

The MacArthur Study Bible notes that this chapter contrasts all people two ways:

1. By observation, all people are separated ethically (1:1-4).
2. By outcome, all people are separated judicially (1:5-6).  

1 How happy is the one who does not walk in the advice of the wicked or stand in the pathway with sinners or sit in the company of mockers! 

the one

Other translations (ESV; HCSB; KJV; AMP, etc.) say "the man."  The Apologetics Study Bible for Students says, "The use of 'man' in biblical literature refers to persons in general, here any believer who is trying to live in obedience to God."

happy | Word Study | 835: happy (ashre)

This is the Hebrew equivalent of the Greek word that Jesus uses in the Beatitudes (Mt 5-7), when He begins the Sermon on the Mount with, “Blessed are the poor in spirit; Blessed are those who mourn, etc.”  

Some Bible versions translate the word “blessed” in Psalm 1, but the best translation is simply happy.  It means joy, satisfaction, and contentment.

"Happy" refers to the good life.  An enjoyable, full, and meaningful life.  

• Psalm 25:13 “He [the person who fears the Lord] will live a good life....”
• Psalm 34:12-14 “Who is someone who desires life, loving a long life to enjoy what is good?  Keep your tongue from evil and your lips from deceitful speech.  Turn away from evil and do what is good; seek peace and pursue it.”

"Happy” refers to the abundant life.

• John 10:10 (NLT) “... My purpose is to give them a rich and satisfying life.”

In his book Coming Apart, Charles Murray defined happiness as, “lasting, justified satisfaction with life as a whole.”

The Dake Reference Bible (p. 1027) notes that this is one of 26 beatitudes in the book of Psalms.

Strong's Dictionary says the word means happiness.  

The CSB translates the word happy, joyful, and blessed.

The ESV Study Bible (Ps 1:1) says that Jesus uses the Greek equivalent of ashre in the Beatitudes (Mt 5:3-11).

The NIV Biblical Theology Study Bible (Ps 3:8) says that the other Hebrew word for 'blessing' is beraka, "which denotes the blessing of a recipient whom God favors or empowers."  By contrast, esher or asre "denotes more of a state of happiness."  

The Apologetics Study Bible for Students (Ps 1:1) says, "The word 'happy' (Hb 'ashrei, 'blessedness of') refers to the joy and satisfaction that comes from knowing that one is right with God, even though at times conflict with the world may bring difficulties.  Such blessed ness is the opposite of the 'curse' that takes effect as a result of disobedience to the Lord's commands."  

The Complete Word Study Old Testament (Ps 1:1) says the word means "the spiritual and emotional joy and contentment which the word 'blessedness' expresses."  

The Disicple's Study Bible (Ps 1:1) says, "The Hebrew word for blessing carries the idea of happiness, indicating a state of pleasurable satisfaction.  A life characterized by this emotion comes to those who avoid the path of sin... Blessed (Hebrews ashre) here means happy.  The blessed person lives within the boundary God sets out for life with Him and receives observable blessings, sometimes material and always spiritual, which bring happiness.  Such blessings are not so much a reward for good acts as the natural product of life with God."

Nelson's Expository Dictionary of the Old Testament says it means "blessed; happy."  "Basically, this word connotes the state of “prosperity” or “happiness” that comes when a superior bestows his favor (blessing) on one. In most passages, the one bestowing favor is God Himself."  Nelson's says this noun is used 44 times, with 34 occurrences in the Psalms (26) and Proverbs (8). 

The HCSB Study Bible (p. 881) spells the word "'ashrey" and says it "means happy (Ps 1:1) and implies blessed twice (Ec 10:17; Dn 12:12).  It is similar to baruk ('blessed') but probably more secular.  'Ashrey is never used of or by God.  Though it announces a happy condition, it often requires that people do things like waiting (Dan 12:12), obeying divine decrees (Ps 119:2), or showing kindness (Pr 14:21)."

The KJV Study Bible (p. 2235) says ashre means happy, but it can also mean "blessed" or "fortunate."  "As in Ps 1:1, it is often used in congratulatory exclamation.  The characteristic biblical beatitude concerns a person who trust in the Lord and lives by His revelation (Ps 1:1, 2; 34:8; Pr 16:20).  Jesus begins the Sermon on the Mount with a list of beatitudes that conform to the OT pattern (Mt 5:3-12)."

The NLT Study Bible (p. 2217) says, "This word points to a heightened state or condition of joy and rejoicing, implying very favorable circumstances and enjoyment.  It may be implied that it is a sate to be envied or highly desired.  This 'blessed' is somewhat different from divine favor (a blessing)."

The NIV Study Bible (Ps 1:1) says, "The happy condition of those who revere the Lord and do his will and who put their trust in him.  Reference is not first of all to health and wealth but to the assurance and experience that they live under the guardianship and faithful care of the gracious Lord of life."

The MacArthur Study Bible (Ps 1:1) defines "happy" as "a deep-seated joy and contentment in God."  

The NLT Study Bible says, "This Hebrew term (ʾashrey) is used twenty-six times in Psalms. Some translations render it as “blessed,” but a different term (barak) is used in contexts of blessing (5:12; 45:2; 107:38)."

The Reformation Study Bible (Ps 1:1) says it is a stronger word than "happy."  It means that you "enjoy well-being in every area of life."

The CSB Study Bible (Ps 1:1) says, "Happy expresses a sense of joy and satisfaction in one's state or circumstances.  It often is the result of blessing that comes from trust in and obedience to the Lord.  Though related to God's blessing, it should be distinguished from the Hebrew word that is usually translated 'blessed.'"  

In Dt 33:29 Israel is happy because they are a people saved by the Lord; He is the shield that protects them, and the sword they boast in.  

In 1 Ki 10:8, the Queen of Sheba visited Solomon and said that his servants were happy because they always stood in his presence and heard his wisdom.  

In Job 5:17, Job's friend Eliphaz said, "See how happy is the person whom God corrects; so do not reject the discipline of the Almighty."  See also Ps 94:12.

Ps 1:1 says happy is the person who avoids sin, but meditates constantly on God's word.

Ps 2:12 says those who take refuge in the Son are happy.

Ps 32:1 says happiness results from being forgiven.  

Ps 33:12 says the nation whose God is the Lord is happy.

Ps 40:4 says the person is happy who puts his trust in the Lord and not turned to the proud or to those who run after lies.  See Pr 16:20.

Ps 41:1 says happy is the one who helps the poor.  See Pr 14:21.  

Ps 65:4 says that people who are close to God are happy.  See also Ps 84:4.  

Ps 106:3 says that people are happy who uphold justice and practice righteousness at all times.

Ps 112:1 says happy is the person who fears the Lord, taking great delight in His commands.  See Ps 128:1.  

Ps 119:1 says happiness results from blamelessness, from walking according to the Lord's instruction.

Ps 119:2 says that happiness results from keeping God's decrees and seeking Him with all their heart.

Ps 127:5 says happiness results from having many children.

Ps 146:5 says people are happy whose help is the God of Jacob, whose hope is in the Lord his God.

Pr 3:13 says happiness results from finding wisdom.

Pr 20:7 says happiness results from having parents with integrity.  

Is 30:18 says that happiness comes to those who wait on the Lord.

In Psalm 1:1, different Bible versions translate the word "happy" as:

• KJV:  Blessed
• AMP:  Blessed [fortunate, prosperous, and favored by God]
• AMPC:  Blessed (happy, fortunate, prosperous, and enviable)
• CEB:  Truly happy
• CEV:  God blesses
• ERV:  Great blessings
• TLB:  Oh, the joys
• MSG:  How well must God like you
• VOICE:  God's blessings follow you and await you at every turn

The Dake Reference Bible notes 16 Blessed Classes: They That

1. Live godly. Ps 1:1; 106:3; Is 56:2
2. Put their trust in God.  Ps 2:12; 40:4
3. Have sins forgiven.  Ps 32:1
4. Are free from imputed sin.  Ps 32:2
5. Help the poor.  Ps 41:4
6. God fellowships with.  Ps 65:4
7. Live in God's house.  Ps 84:4
8. Draw strength from God.  Ps 84:5
9. Know how to worship God.  Ps 89:15
10. Are chastened by God.  Ps 94:12
11. Fear God.  Ps 112:1; 128:1
12. Live undefiled lives.  Ps 119:1
13. Obey God's word.  Ps 119:2
14. Walk in wisdom.  Pr 8:32, 34
15. Hear wisdom.  Pr 8:343
16. Wait upon God.  Is 30:18

who does not walk in the advice of the wicked

Don't take the advice of wicked people.

Wicked people say the following is the key to happiness:

1. Happiness is the product of your environment.  If you're not happy, it's somebody else's fault.
2. Happiness can be bought.
3. Happiness is found in the pursuit of fun, pleasure, and the avoidance of pain.
4. Happiness found in reaching your goals.
5. Happiness is found by rejecting God's authority and being your own boss. 

The Dake Reference Bible notes 3 Sinful Classes in Ps 1:1:

1. The ungodly (wicked).
2. Sinners.
3. The scornful.

This phrase is translated by different Bible versions as:

• ESV:  walks in the counsel of the wicked
• HCSB:  follow the advice of the wicked
• NIV:  walk in step with the wicked
• AMP:  lives not in the counsel of the ungodly [following their advice, their plans and purposes]

The Tony Evans Study Bible says, "First, the happy person does not walk in the advice of the wicked.  The fastest way to miss your blessing is to take counsel from those with no regard for God's view on life."

The Companion Bible notes three triplets in this verse:

1. Walk, stand, sit
2. advice, pathway, company
3. wicked, sinners, mockers

The NIV Study Bible says "walk... stand... sit, speaks of progressively greater levels of association with the ungodly and participation in their ungodly ways."

The NKJV Study Bible says, "The parallelism in this verse speaks of an increasingly deeper involvement with wickedness... Similarly, the terms of the wicked are progressive."

The NIV Biblical Theology Study Bible says that walk, stand, and sit "are verbs of bodily motion" and serve as "metaphors for the progressive internal attitudes and external behaviors of God's enemies.  The progression moves from casual identification to complete association."

wicked | Word Study | 7563: wicked (rasha)

Rasa or rasha is used 263 times in the Old Testament.  237 times it is translated by the CSB as wicked.

The KJV (Ps 1:1) translates it "ungodly."

The Companion Bible (Ps 1:1) says this word means "lawless."

The Dake Reference Bible (Ps 1:1) says that rasha means "morally wrong; actively bad; wicked; unjust."

Nelson's Expository Dictionary of the Old Testament says that rasha means "wicked; criminal; guilty."  "Rasha generally connotes a turbulence and restlessness (Is 57:21) or something disjointed or ill-regulated.  Thus Robert B. Girdlestone suggests that it refers to the tossing and confusion in which the wicked live, and to the perpetual agitation they came to others.  In some instances rasha carries the sense of being 'guilty of crime' (Ex 23:1)... The rasha is guilty of hostility to God and His people."

Strong's Dictionary says the word is pronounced raw-shaw and means morally wrong; concretely an (actively) bad person.  

The NIV Exhaustive Concordance Dictionary says rasa means wicked, evil, guilty.  

The Merriam-Webster Dictionary defines wicked as morally very bad.  It is a synonym for evil, which is defined as morally reprehensible.  

The Character of the Wicked (see especially Ps 36:1-4):

1. Arrogant.  Ps 9:17; Ps 10:4; Ps 36:1-2; Pr 21:4
2. Relentlessly pursue their victims.  Ps 10:2
3. Does not believe in God.  Ps 10:4
4. Doesn't fear that God will hold him accountable.  Ps 10:4-6, 11, 13; Ps 36:1
5. They attack the upright.  Ps 11:2; Ps 37:14; 37:32
6. Love violence.  Ps 11:5; Ps 10:8-10; Ps 139:19
7. They speak in a friendly way while malice is in their heart.  Ps 28:3; Pr 10:11
8. He is too prideful to see his own sin and repent.  Ps 36:1-2
9. His mouth blurts out evil things.  Ps 36:3; Ps 102:7; Pr 10:32; Pr 15:28; Ps 50:19-20; 
10. Has stopped acting wisely.  Ps 36:3
11. Has stopped doing good.  Ps 36:3
12. He is malicious.  Ps 36:4
13. He does not reject evil.  Ps 36:4  
14. They oppress the poor and needy.  Ps 37:14; Pr 29:7
15. May enjoy temporary prosperity.  Ps 37:35
16. They borrow and do not repay.  Ps 37:21
17. Hypocritical.  Ps 50:16
18. They hate God's instruction.  Ps 50:17; Ps 119:53
19. They are liars.  Ps 58:3
20. They are unjust and oppressive.  Ps 71:4
21. They reject God's instruction.  Ps 119:53
22. They are treacherous.  Pr 2:22
23. They are evil, and desire evil.  Pr 4:14; Pr 21:10
24. They give deceitful guidance.  Pr 12:5
25. His words are a deadly ambush.  Pr 12:6
26. They are cruel.  Pr 12:10
27. Secretly takes bribes to subvert the course of justice. Pr 17:23
28. Treats people with contempt, dishonor, and derision.  Pr 18:3
29. Has no consideration for his neighbor.  Pr 21:10
30. He detests the upright.  Pr 29:27

The Consequences of Wickedness:

1. They are like chaff that the wind blows away.  Ps 1:4
2. They will not stand up in the judgment, or in the assembly of the righteous.  Ps 1:5
3. Their way leads to ruin.  Ps 1:6
4. God will break their teeth.  Ps 3:7
5. God hates them.  Ps 11:5
6. Many pains come to them.  Ps 32:10
7. Death.  Ps 34:21
8. Their arms will be broken.  Ps 37:17
9. They will perish and fade away.  Ps 37:20
10. His children will be destroyed.  Ps 37:28
11. He will be destroyed.  Ps 37:28; 37:34; 68:2; 75:10; 101:8; Ps 119:119; 145:20; Ps 147:6; Pr 12:7; 14:11
12. They will go to hell.  Ps 92:7
13. The desire of the wicked leads to ruin.  Ps 112:10
14. God frustrates their way.  Ps 146:9
15. They will be cut off from the land.  Pr 2:22
16. The Lord's curse is on their household.  Pr 3:33
17. His way is like the darkest gloom; he doesn't know what makes him stumble.  Pr 4:19
18. He will trapped and tangled by the ropes of his own sin.  Pr 5:22; 14:32
19. God denies what they crave.  Pr 10:3
20. They will be punished.  Pr 10:16
21. What he dreads will come to him.  Pr 10:24
22. His years are cut short.  Pr 10:27
23. They are full of misery.  Pr 12:21
24. His stomach is empty.  Pr 13:25
25. Trouble accompanies the income of the wicked.  Pr 15:6
26. His sacrifice is detestable to the Lord.  Pr 15:8
27. God detests the way of the wicked.  Pr 15:9
28. The Lord is far from the wicked and doesn't hear their prayers.  Pr 15:29
29. They have no future; their lamp will be put out.  Pr 24:20
30. They have no peace.  Is 48:22; 57:21

stand in the pathway with sinners

Do not hang around with sinners.

This phrase is translated by different Bible versions as:

• ESV:  nor stands in the way of sinners
• HCSB:  or take the path of sinners
• NLT:  or stand around with sinners
• AMP:  nor stands [submissive and inactive] in the path where sinners walk
• LBP:  who do not hang around with sinners
• CEV:  won't follow sinners
• NCV:  who don't go where sinners go
• ERV:  who don't live like sinners
• EASY:  he does not join with sinners
• EXB:  who don't go where sinners go
• GW:  take the path of sinners
• GNT:  do not follow the example of sinners
• VOICE:  avoid sin's highway

The Tony Evans Study Bible says, "Don't hang around with people who will influence you toward sin and away from God."  

sinners | Word Study | 2400: sinners (chatta)

The Dake Reference Bible (Ps 1:1) says chatta means "criminal; to miss the mark; pass the limits of the law."  

Strong's Dictionary says the word is pronounced khat-taw.  It means a criminal, or one accounted guilty.  It comes from chata (2398).  

According to the NLT Study Bible (p. 2218), the root word is khata (2398, verb), and khet (2399, noun).  The verb means violating a standard, law, or agreement, usually implying guilt and penalty for that violation.  The noun refers to the offense itself.

The NIV Study Bible (Ps 1:1) defines "sinners" as "those for whom wickedness is habitual -- a way of life."  

The NLT Study Bible (Ps 1:1) defines sinners as "those who go astray in rebellion against the Lord."

or sit in the company of mockers!

Don't join in with mockers.

Other Bible versions translate this phrase:

• ESV:  nor sits in the seat of scoffers
• HCSB:  or join a group of mockers
• NLT:  or join in with mockers
• LB:  scoffing at the things of God
• CEV:  or join in sneering at God
• NCV:  who don't do what evil people do.
• MSG:  you don't go to Smart-Mouth College.

mockers | Word Study | 3887: mockers (luwts)

The word les is used 16 times in the Old Testament.  In the CSB it is translated is mocker or scorner.

Different Bible versions translate "mockers" in Ps 1:1 as "scoffers (ESV)," and "sneering at God (CEV)."

The Dake Reference Bible (Ps 1:1) says this word means to make mouths at; to scoff; to mock."  

The NIV Study Bible (Ps 1:1) defines "mockers" as "those who ridicule God and defiantly reject his law."

The Merriam-Webster Dictionary says "mock" means "to treat with contempt or ridicule."  A synonym for "mock" is "deride," which means "to laugh at or insult contemptuously."

The Tony Evans Study Bible (Ps 1:1) says, "Mockers make light of serious things.  The one who is regularly influenced by people with little regard for God finds himself or herself increasingly comfortable with human viewpoints and misses blessings."

The ESV Study Bible (Pr 19:25-20:1) describes the scoffer or mocker.  "This person is a complete reprobate [morally corrupt] and the quintessential fool. Of such a person it can be said: (1) the only hope for correcting his stubborn attitude lies in beatings, which may or may not have the desired effect (19:25); (2) he has no respect for parents (19:26); (3) he will not listen to sound teaching (19:27); (4) he rejects all notions of right and wrong (19:28); and (5) again, he gets beaten for his behavior (19:29)."

Pr 9:7-8 warns about correcting a mocker; he will hate and abuse you.

Pr 13:1 says a mocker doesn't listen to rebuke.

Pr 15:12 doesn't consult the wise.

Pr 21:24 says the mocker is arrogant, proud, and acts with excessive arrogance.

Pr 22:10 says the mocker causes conflict, quarreling, and dishonor.  

Pr 24:9 says that people detest a mocker.

2 Instead, his delight is in the LORD’s instruction, and he meditates on it day and night. 

his delight is in the LORD'S instruction

To delight in the Lord's instruction is desire to know, understand, and obey God's word.  It doesn't mean you know it or obey it fully, but doing so is your deepest desire.

This phrase is translated by different Bible versions as:

• ESV:  his delight is in the law of the LORD
• AMP:  his delight and desire are in the law of the Lord
• LBP:  they delight in doing everything God wants them to
• GW:  he delights in the teachings of the Lord
• CEV:  the Law of the LORD makes them happy
• NCV:  They love the LORD's teachings
• GNT:  they find joy in obeying the Law of the LORD
• NET:  he finds pleasure in obeying the LORD's commands

delight | Word Study | 2656: delight (hepes)

Hepes is used 38 times in the Old Testament.  It is translated in many ways, most often as delight, or desire.  

The Merriam-Webster Dictionary defines "delight" as "a high degree of gratification or pleasure."  It can also means "extreme satisfaction."  It is a synonym for "joy." 

The Tony Evans Study Bible says, "To delight in something is to find pleasure in it." 

LORD's | Word Study | 3068:  LORD (Yahweh)

"In Ex 3:14 when Moses asked God about His name, God responded that His name was “I Am” (Heb. ehyeh), which is the first person of the verb “to be” (Heb. Haya).  In the next verse, Exodus 3:15, God says that His name is Yahweh.  Thus, Yahweh means “He causes to be,” or “He brings into existence.”  (Mark Rooker, The Ten Commandments, p. 60) 

Commenting on Ex 3:14, J. I. Packer wrote, I am that I am -- a phrase of which ‘Yahweh (Jehovah, ‘the LORD’) is, in effect, a shortened form (vs 15).  This ‘name’ is not a description of God, but simply a declaration of His self-existence, and His eternal changelessness; a reminder to mankind that He has life in Himself, and that what He is is now, He is eternally.” (Packer, Knowing God, p. 69.)

JI Packer (Knowing God, 182) “In OT times, as we have seen, God gave His people a covenant name by which to speak of Him and call upon Him: the name Yahweh (‘Jehovah’, the LORD).  By this name, God announced Himself as the great I AM – the One who is completely and consistently Himself.  He is: and it is because He is what He is that everything else is at it is.  He is the reality behind all reality, the underlying cause of all causes and all events.  The name proclaimed Him as self-existent, sovereign, and wholly free from constraint by, or dependence on, anything outside Himself.  Though Yahweh was His covenant name, it spoke to Israel of what their God was in Himself rather than of what He would be in relation to them.  It was the official name of Israel’s King, and there was something of regal reserve about it.  It was an enigmatic name, a name calculated to awaken humility and awe before the mystery of the Divine being rather than anything else.” 

Philip Ryken wrote that Yahweh is God’s “special covenant name….  The name that God revealed (in Ex 3:14-15) was his personal name Yahweh, sometimes called the tetragrammaton because in Hebrew it consists of four letters:  YHWH.  Literally, God’s name means “I am who I am,” or “I will be who I will be.”  It speaks of God’s self-existence, self-sufficiency, and supreme sovereignty.”  (Philip Graham Ryken, Written in Stone: The Ten Commandments and Today's Moral Crisis.)   

William Barclay (Jn 17:6-8) wrote, “In later times, when the Jews spoke of the name of God they meant the sacred four-letter symbol, the tetragrammaton as it is called, IHWH. That name was held to be so sacred that it was never pronounced, except by the high priest when he went into the Holy of Holies on the Day of Atonement. These four letters stand for the name Yahweh. We sometimes speak about Jehovah, and the change in the vowels is due to the fact that the vowels of Jehovah are those of Adonai, which means Lord. In the Hebrew alphabet, there were no vowels at all. Later, the vowel sounds were shown by little signs put above and below the consonants. The four letters IHWH were so sacred that the vowels of Adonai were put below them, so that when the reader came to IHWH he read not Yahweh but Adonai. That is to say, in the time of Jesus the name of God was so sacred that ordinary people were not even supposed to know it, far less to speak it. God was the remote, invisible king, whose name was not for ordinary men and women to speak.” (William Barclay's Daily Study Bible.)

Thomas Watson (The Ten Commandments, p. 16) wrote, “The name of Jehovah was had in more reverence among the Jews than any other name of God.  It signifies God’s self-sufficiency, eternity, independence, and immutability.” 

J. Hampton Keathley, III (Bible.org) wrote that Yahweh "comes from a verb that means 'to exist, be.'  This, plus its usage, shows that this name stresses God as the independent and self-existent God of revelation and redemption."  Keathley notes the different compounds of Yahweh which reveal additional facts about God's character:

• Yahweh Jireh (Yireh):“The Lord will provide.” Stresses God’s provision for His people (Gen. 22:14).
• Yahweh Nissi:“The Lord is my Banner.” Stresses that God is our rallying point and our means of victory; the one who fights for His people (Ex. 17:15).
• Yahweh Shalom:“The Lord is Peace.” Points to the Lord as the means of our peace and rest (Jud. 6:24).
• Yahweh Sabbaoth:“The Lord of Hosts.” A military figure portraying the Lord as the commander of the armies of heaven (1 Sam. 1:3; 17:45).
• Yahweh Maccaddeshcem: “The Lord your Sanctifier.” Portrays the Lord as our means of sanctification or as the one who sets believers apart for His purposes (Ex. 31:13).
• YahwehRo’i: “The Lord my Shepherd.” Portrays the Lord as the Shepherd who cares for His people as a shepherd cares for the sheep of his pasture (Ps. 23:1).
• Yahweh Tsidkenu: “The Lord our Righteousness.” Portrays the Lord as the means of our righteousness (Jer. 23:6).
• Yahweh Shammah: “The Lord is there.” Portrays the Lord’s personal presence in the millennial kingdom (Ezek. 48:35).
• Yahweh Elohim Israel:“The Lord, the God of Israel.” Identifies Yahweh as the God of Israel in contrast to the false gods of the nations (Jud. 5:3.; Isa. 17:6).

Nelson's New Illustrated Bible Dictionary (GOD, NAMES OF) says, "One of the most important names for God in the Old Testament is Yahweh, or Jehovah, from the verb “to be,” meaning simply but profoundly, “He Is.”... The four-letter Hebrew word YHWH was the name by which God revealed Himself to Moses at the burning bush (Ex. 3:14)... Some English translations of the Bible vocalize the word as Jehovah, while others use Yahweh... God is the author of life and salvation. His “I am” expresses the fact that He is the infinite and original personal God who is behind everything and to whom everything must finally be traced. “I am who I am” signals the truth that nothing else defines who God is but God Himself."

Abraham called God Yahweh.  Gen 12:8; 13:4

Isaac called God Yahweh.  Gen 26:25

Even though Abraham, Isaac, and Jacob knew God's name, they didn't know the full meaning.  Ex 6:3

When God sent Moses to rescue the Israelites from Egypt, Moses asked what God's name was.  God answered, "Yahweh."  He also revealed the deeper meaning of the name, which is, "I AM WHO I AM." Gen 3:13-15

Nelson's New Illustrated Bible Dictionary (GOD, NAMES OF) says, "The divine name Yahweh is usually translated “LORD” in English versions of the Bible, because it became a practice in late Old Testament Judaism not to pronounce the sacred name YHWH, but to say instead “my Lord” (Adonai)—a practice still used today in the synagogue. When the vowels of Adonai were attached to the consonants YHWH in the medieval period, the word Jehovah resulted. Today, many Christians use the word Yahweh, the more original pronunciation, not hesitating to name the divine name since Jesus taught believers to speak in a familiar way to God."

Spiros Zodhiates wrote, "One of the first names by which God called Himself in the Old Testament, and the name by which He peculiarly revealed Himself to the Jews, was Yahweh.  It is sometimes transliterated from the Hebrew in the form 'Jehovah,' but is often translated 'LORD,' using capital letters to distinguish it from another Hebrew word, Adonai also translated 'Lord.'  Jehovah is the name of God most used in the Old Testament, occurring 6,238 time.  The name Jehovah is derived from the Hebrew word Hayah, 'to be,' or 'being.'  Thus the name signifies 'the self-existent One,' the One who in Himself possesses essential life, permanent existence.  He is the 'I AM.'"  (The Lord's Prayer, p. 118.)

Moses Maimonides (most noted Jewish commentator of the Middle Ages) said, "All the names of God which occur in Scripture are derived from His works except one, and that is Jehovah; and this is called the plain name, because it teaches plainly and unequivocally of the substance of God."

Girdlestone wrote, "God's personal existence, the continuity of His dealings with man, the unchangeableness of His promises, and the whole revelation of His redeeming mercy gathers round the name Jehovah."  (Synonyms of the Old Testament.)

Warren Wiersbe wrote, "When God called Moses to return to Egypt and liberate his people, Moses wanted to know God's name just in case the people asked who had sent him... The Lord's answer was, 'I AM WHO I AM' (Ex 3:13-15).  he also called himself 'LORD' (note the capital letters), which is a translation of the Hebrew 'Jehovah' or 'Yahweh,' from the three Hebrew letters rendered YHWH in English.  Together they mean 'to be' or 'being' or 'becoming.'  Jehovah is the personal, eternal, continuous, and absolute self-existent One, the living and true God, the I AM.  The many names for God found in Scripture are derived from what he does -- his mighty works -- but Yahweh is derived from what he is, his person and personality, his glorious attributes.  The holy name Yahweh was spoken publicly only once a year on the Day of Atonement when the high priest blessed the people (Num 6:22-27).  Not wishing to violate the third commandment and perhaps incur judgment, the Jewish people refrained from using the sacred name Yahweh and substituted either 'the Name' or 'Adonai' -- 'the Lord' (not all capital letters).  Among the Hebrew people, the phrase 'his name' became a substitute for the holy name Jehovah."  (On Earth as it is in Heaven, p. 50.)

instruction | Word Study | 8451: instruction (torah)

Vine's Dictionary says torah means "law; direction; instruction."  It is a noun that occurs 220 times in the Old Testament.  In the wisdom literature, when it does not appear with a definite article, torah signifies primarily “direction, teaching, instruction” (Pr 13:14).  "The 'instruction' given by God to Moses and the Israelites became known as 'the law' or 'the direction' (ha-torah), and quite frequently as 'the Law of the Lord.'"

The Brown-Driver-Briggs Dictionary says torah means "direction, instruction, law," and can refer either to human instruction, or divine instruction.

The Lexham Bible Dictionary says that the torah is the first five books of the Bible, also known as the Pentateuch or the Law.  It says that torah originally meant "instruction" or "direction," but eventually took on the meaning of "law."  

Nelson's New Illustrated Bible Dictionary says that in earlier times torah referred to the five books of Moses, but eventually it was used to describe the entire Old Testament.  

The Companion Bible (Ps 1:1) says the word refers to the whole Pentateuch.

The ESV Study Bible (Ps 1:2) says Torah "often designates the Law of Moses."  

The NLT Study Bible (Ps 1:1) says the law of the Lord (torah) is the full revelation of God's instructions.

The CSB Study Bible (Ps 1:1) says, "It is the revelation of God’s will for his people rather than a body of legislative material or a collection of judicial decisions, both of which are notions often associated with the English word law."

meditates | Word Study | 1897: meditate (hagah)

To meditate is to think deeply about God's word so that you can apply it to your life.  It is becoming a serious, dedicated student of God’s word, not so you can become smarter and win at Bible Trivia, but so that you can become more righteous.  So that you can put it into practice.

Vine's Dictionary says hagah means "to meditate, moan, growl, utter, speak."  It is found 25 times in the Old Testament.  "Hagah also expresses the “growl” of lions (Isa. 31:4) and the “mourning” of doves (Isa. 38:14)."

The Tony Evans Study Bible (Ps 1:2) says, "To meditate on something is to recall, ponder, and interact with it in the mind.  When we meditate on God's word, we mentally chew on it until it becomes part of us.  When we meditate on the Word, we think about how it connects to life.  We ask ourselves, 'How does the word speak to the circumstances I'm living?'"  

Warren Wiersbe (The Transformation Study Bible, Ps 1:2) wrote that "Meditate in the Hebrew means 'to mutter, to read in an undertone,' for orthodox Jews speak aloud as they read the Scriptures, meditate, and pray."  

God commanded Joshua to meditate on the torah day and night, so that he would carefully obey it.  Josh 1:8

The NIV Study Bible (Ps 1:1) says meditating on God's word means "seeking guidance for life in God's law rather than in the deliberation of the wicked."

The ESV Study Bible (Ps 1:2) says, "Meditates describes an active pondering, perhaps even muttering to oneself in pursuit of insight."

The MacArthur Study Bible (Ps 1:2) says meditating on God's word means "the consistent contemplation and internalization of God's Word for ethical direction and obedience."

The Reformation Study Bible (Ps 1:2) says, "Hebrew meditation was not a silent activity but a low intonation of the Scriptures; hence the association of meditation with the mouth (Ps 19:14; Josh. 1:8). Hebrew meditation also was not a disengaging of mental activity but involved intellectual engagement with the text of Scripture; hence the association of meditation with the heart/mind (Ps 19:14)."

The NKJV Study says, "Meditates means “to mumble” or “to speak to oneself”. Biblical meditation is focusing the mind on Scripture."

The CSB Study Bible says, "'Meditating' (from Hb root hgh; Jos 1:8) has a literal meaning of mumbling to oneself, an activity closely related to concentrating on something in order to understand it."

Thomas Watson (A Treatise on Meditation) defines meditation as, "A holy exercise of the mind whereby we bring the truths of God to remembrance, and so seriously ponder upon them and apply them to ourselves."  

Thomas Watson (A Treatise on Meditation) defines meditation as, "Meditation is the soul's retiring of itself, that by a serious thinking upon God, the heart may be raised up to heavenly affections.  This description has three branches."  

1. Meditation is the soul's retiring of itself.  Watson writes, "A Christian, when he goes to meditate, must lock up himself from the world.  The world spoils meditation."  Watson points to Christ getting away by himself in Mt 14:23.  In the same way, Watson says, "go into a solitary place when you are to meditate."  As an illustration, Watson points to Zacchaeus, who, in order to see Jesus, climbed a tree to get away from the crowd (Lk 19:3-4).  "So, when we would see God, we must get out of the crowd of worldly business; we must climb up into the tree by retiredness [sic] of meditation, and there we shall have the best prospect of heaven."  Watson also points to Abraham as an illustration.  "Therefore, as when Abraham went to sacrifice, 'he left his servant and the donkey at the bottom of the hill (Gen 22:5),' so, when a Christian is going up the hill of meditation, he should leave all secular cares at the bottom of the hill, that he may be alone, and take a turn in heaven.
2. Meditation is a serious and solemn thinking upon God.  "Meditation is not a cursory work, to have a few transient thoughts of religion... but there must be in meditation a fixing the heart upon the object, a steeping [soaking, plunging, saturating] the thoughts."
3. Meditation is the raising of the heart to holy affections.  "A Christian enters into meditation as a man enters into the hospital that he may be healed.  Meditation heals the soul of its deadness and earthliness."

Thomas Watson (A Treatise on Meditation) distinguishes between study and meditation.

1. They differ in their nature.  "Study is a work of the brain, meditation of the heart."
2. They differ in their design.  The goal of study is discover a truth, to acquire information; the goal of meditation is spiritual growth.  
3. They differ in their outcome and result.  Study leaves a man smarter; meditation leaves a man holier and more in love with God.  

Thomas Watson wrote, "Those beasts under the law which did not chew the cud, were unclean. Such as do not chew the cud by holy meditation are to be reckoned among the unclean."

Thomas Watson (A Treatise on Meditation) suggested that the best time for meditation is in the morning, and that Christians should meditate at least thirty minutes a day.

Thomas Watson (A Treatise on Meditation) wrote, "Concerning the USEFULNESS of Meditation. I know not any duty that brings in greater income and revenue than this."

JI Packer (Knowing God, p. 18) wrote, “Meditation is the activity of calling to mind, and thinking over, and dwelling on, and applying to oneself, the various things that one knows about the works and ways and purposes and promises of God.  It is an activity of holy thought, consciously performed in the presence of God, under the eye of God, by the help of God, as a means of communion with God.  Its purpose is to clear one’s mental and spiritual vision of God, and to let His truth make its full and proper impact on one’s mind and heart.  It is a matter of talking to oneself about God and oneself; it is, indeed, often a matter of arguing with oneself, reasoning oneself out of moods of doubt and unbelief into a clear apprehension of God’s power and grace.  It’s effect is ever to humble us, as we contemplate God’s greatness and glory, and out own littleness and sinfulness, and to encourage and reassure us -- ‘comfort’ us, in the old, strong, Bible sense of the word, as we contemplate the unsearchable riches of divine mercy displayed in the Lord Jesus Christ.” 

Hank Hanegraaff distinguishes between biblical meditation and Eastern meditation.  "Buddhist meditation seeks to stamp out the self – to become one with the impersonal cosmic consciousness of the universe.  In sharp distinction, biblical meditation seeks to center one’s self on the personal Creator of the universe.  And it does so through a singular focus on Scripture.  To meditate on a passage is to memorize it, to process it, to think deeply about it, and then to offer it back to God as we pray in the Spirit on all occasions."

Rick Warren (The Daniel Plan, p. 66) "In many ways, biblical meditation is the exact opposite of eastern or New Age meditation, which is about emptying your mind and repeating a sing word or mantra.  In contrast, biblical meditation means taking a verse of the Bible, such as a promise or a command or a story, and seriously pondering its meaning.  You think through the implications for and application of God’s truth to your life….  You focus your attention on a single truth from the Bible and then continue to think about it throughout your day.  If you look in a dictionary, you will find that a synonym for meditation is the word rumination.  Rumination is what a cow does when it chews its cud.  A cow eats some grass, chews it up, and then swallows it.  The grass soaks in the stomachs for a while, then the cow burps it up again – with renewed flavor.  The cow chews on it a while more and finally swallows it again.  That process is rumination.  That cow is extracting every ounce of nourishment it can from that grass as it digests it.  In a similar way, biblical meditation is truth digestion.  You aren’t putting your mind in neutral, but the exact opposite.  Biblical meditation means engaging your mind to probe and consider and analyze what God has said in his word.  You think about a bible verse over and over and over to digest its meaning and application to your life."

J. I. Packer wrote, "In meditation, the whole man is engaged in deep and prayerful thought on the true meaning and bearing of a biblical passage."

Hank Hanegraaff said, It’s better to read a single passage and meditate on it, than to read an entire book of the Bible and not think deeply about it.  Scripture feeds meditation, and meditation gives food to our prayers."

One person (author unknown) wrote that meditation is essential to get the most from your Bible.  He gave the following instructions on "How to Get a Grasp on Your Bible:" 

• On the little finger, write the word "HEAR".  That's one way we can get God's word in our lives. 
• The next finger, write the word "READ".  
• The third finger, your long finger, is the word "STUDY". 
• The index finger, is the word "MEMORIZE". 
• The thumb is the word "MEDITATE". 
• Down in the middle of your palm write the word "APPLY". 

Someone (author unknown) wrote, "Meditation is focused thinking about a Bible verse in order to discover how I can apply its truth to my own life.  The word for meditation is also the word for rumination. Rumination is the process where a cow chews its cud, swallows it, regurgitates it, chews it again, swallows it... goes through that process something like seven times.  The reason the cow does that is to get every bit of nourishment that it can from that grass.  That's what we're to do with God's word.  We are to focus our thinking, spend time on it, trying to drain every bit of spiritual nourishment and food we can from the Word of God.  How many of you are good worriers?  If you're a worrier, you can meditate.  Worry is just negative meditation.  When you're worrying about something, what are you doing?  You're ruminating on it.  You're thinking about it.  You lay in bed and think and think... and go through it in every way you can.  That's negative meditation.  But if you think positive about the Word of God and good things, then that's the kind of meditation Scripture commends."  

Rick Warren (The Daniel Plan, p. 66) wrote, "You may be thinking that biblical meditation is a difficult skill to develop, but you actually already know how to do it if you know how to worry!  When you take a fear or a problem or a negative thought and think about it over and over, that’s called worry.  When you take a verse of Scripture and think about it over and over, that’s called biblical meditation."   

One author (unknown) gave SIX WAYS TO MEDITATE ON A VERSE.

1. Picture it.  "Visualize the scene in your mind.  This works really good on passages of Scripture that are narrative, that tell a story.  For instance, the woman at the well.  What was it like to be a woman who had been married five times and living with a man now who was not her husband and have a stranger sit down and tell of her life as if He's known her forever.  What was that like for that woman?  What feelings did that bring in her?  Picture the scene in your mind."
2. Pronounce it.  "Say the verse out loud, each time emphasizing a different word."
3. Paraphrase it.  "Rewrite the verse in your own words.  If you're having a hard time understanding what a verse means, if you can somehow put it into your own words, it will give you a lot better idea."
4. Personalize it.  "Replace the pronouns or people in the verse with your own name.  Stick your name in a promise.  This is particularly helpful if your are feeling discouraged and you start thinking that God's word was maybe meant for everyone else but you."
5. Pray it.  "Turn the verse into a prayer and pray it back to God."
6. Probe it.  Use Rick Warren's acrostic S.P.A.C.E.P.E.T.S. to dig dipper into the meaning of a verse.  Is there a:

• S.in to confess?
• P.romise to claim?
• A.ttitude to change?
• C.ommand to obey?
• E.xample to follow?
• P.rayer to pray?
• E.rror to avoid?
• T.ruth to believe?
• S.omething to praise God for?

The AMP version translates this word in Ps 1:1 as "ponders and studies."

The Living Bible translates this word in Ps 1:1 "meditating on his laws and thinking about ways to follow him more closely."

The GW version translates "meditates" in Ps 1:1 "reflects on hi teachings."

The Message version translates "meditates" in Ps 1:1 "you chew on Scripture day and night."

day and night

The ESV Study Bible says, "readers should see this as setting the ideal of facing every situation, be it ever so mundane, with a view to pleasing the Lord by knowing and following his Word."  

3 He is like a tree planted beside flowing streams that bears its fruit in its season, and its leaf does not wither. Whatever he does prospers. 

like a tree planted by flowing streams

Scholars say that the Hebrew terminology refers to “small channels which divide a garden for irrigation (Dake Reference Bible).”  This is not a tree next to a random stream.  It is a tree intentionally planted in a garden with irrigation channels placed next to it.  In other words, this is a promise that God will provide all that you need.  He will provide what you need spiritually, emotionally, physically, financially, relationally, etc. 

Other Bible Versions:

• NLT:  like trees planted along the riverbank
• AMP:  like a tree firmly planted [and tended] by the streams of water

Warren Wiersbe (The Transformation Study Bible) wrote, "Like a tree, the godly person is alive, beautiful, fruitful, useful, and enduring."  

The Tony Evans Study Bible says, "Such trees are not easily swayed; they hold their ground."

The Companion Bible notes that there are two similes in this chapter.  The righteous are like a tree (v. 3), and the wicked are like chaff (v. 4).  

The Companion Bible notes the the word "planted" implies that it is in a garden, not a tree of the field. 

The Companion Bible says that the word "streams" refers to the divisions irrigating a garden.

The Dake Reference Bible says that the term "streams" in Hebrew is "peleg mayim," and means divisions of waters.  A term used in the East for small channels which divide a garden for irrigation."

The NIV Study Bible says, "Such a tree blesses people and animals with its unfailing fruit and shade."

The ESV Study Bible says this is a tree in a dry climate that nevertheless thrives because of its constant supply of water.

God is the water.  Because of our nearness to water, we don't fear strong winds or dry seasons.  

The Reformation Study Bible says the word "planted" is an image of endurance.  And "streams" refers to the "Lord's instruction."

that bears its fruit in its season

A tree doesn’t produce fruit for its own benefit.  It benefits others.  The reward for righteous living is that God will use you to help and benefit others, especially by helping them grow closer to God.  

Other Bible Versions:

• Living Bible:  bearing luscious fruit each season without fail.

The Tony Evans Study Bible says this "indicates that the blessed person is productive, maximizing his or her potential.  Importantly, the fruit exists for the benefit of others.  Thus, you know that you're blessed when you are being a blessing."

The ESV Study points out that a tree benefits others, not itself; so, the reason that God prospers us is so that we can help others.  As well, the prosperity is not necessarily material.  

The Reformation Study Bible says that "fruit" refers to living a life of purposeful productivity.  

its leaf does not wither

God has a certain amount of time that He wants you to live.  It could be fifty years, or it could be 100 years.  If you live a wicked life, then your life will be cut short.  But if you live a righteous live, you will live out all your years.

Proverbs 10:27

Other Bible versions:

• AMP:  its leaf also shall not fade or wither
• CEV:  and always have leaves
• NCV:  and its leaves don't die
• MSB:  Never dropping a leaf, always in blossom.

Whatever he does prospers.

This is the promise that you will be successful in life.  It doesn’t necessarily mean you will succeed in every task, every venture, every attempt.  It doesn’t mean you will never experience difficulty, failure, rejection, or setbacks.  It’s talking about the overall trajectory of your life.  Overall, you will be successful in life.  The phrase “whatever he does” refers to whatever God calls him to do, whether it is the ministry, construction, finance, education, or being a homemaker.  Whatever God calls you to do, you will succeed at it.

Other Bible versions:

• ESV:  In all that he does, he prospers.
• AMP:  and everything he does shall prosper [and come to maturity].
• GW:  He succeeds in everything he does.

The NKJV Study Bible says this "is not a guarantee of the future financial worth of the righteous; rather, the righteous person is always useful and productive to the Lord."

prospers | Word Study | 6743: prospers (tsaleach)

Nelson's Expository Dictionary of the Old Testament says tsaleach means "to succeed, prosper."  It is used in both ancient and modern Hebrew.  It is used 65 times in the Old Testament.  "This word generally expresses the idea of a successful venture, as contrasted with failure.  The source of such success is God."

The HCSB Study Bible (p. 1448) says tsalach means "succeed (Is 53:10), be successful (Jr 22:30), or prosper (Jr 12:1)."  

The NKJV Word Study Bible (Gen 24:21) says, "When used to describe the outcome of a certain course of events, tsalach often simply refers to a plan or activity succeeding or not (Num 14:41; Dt 28:29), but it can also refer to the accumulation of wealth and riches (as happened for Joseph, Gen 29:2, 23), or even to mighty power from the Spirit of the Lord coming upon someone (Judg 14:6; 1 Sam 16:13).  Prosperity is promised to those who obey the Law of God (1 Chr 22:13; Ps 1:3) but kept from the one 'who covers his sins' (Pr 28:13)."

The Reformation Study Bible (Ps 1:3) says that the Hebrew word is "broader in scope than English 'prospers,' which tends to be restricted to finances.  The Hebrew word means 'succeeds.'"  

The Life Application Study Bible (Ps 1:1) says this "does not mean immunity to failure or difficulties.  Nor does it guarantee healthy, wealth, and happiness.  What the Bible means by prosperity is this: When we apply God's wisdom, the fruit (results or by-products) we bear will be good and will receive God's approval."

Webster's 1828 dictionary says the verb prosper means "to favor; to render successful; to be successful; to succeed."  

The Merriam-Webster Dictionary defines the verb prosper, "(1) to succeed in an enterprise or activity; (2) to become strong and flourishing."

Abraham's servant was sent to find a wife for Isaac, and when he met Rebecca he watched her to see if the Lord had made his journey a success.  Gen 24:21

The Lord told Joshua he would prosper in whatever he did by meditating and obeying God's word.  Josh 1:8

Solomon prospered.  1 Ch 29:23

Do not get upset when evil people prosper.  Ps 37:7

The one who conceals his sin will not prosper.  Pr 28;13

God gave King Uzziah success as long as he sought the Lord.  2 Chronicles 26:5

King Hezekiah succeeded in everything he did.  2 Ch 32:30

4 The wicked are not like this; instead, they are like chaff that the wind blows away. 

chaff that the wind blows away

This is a warning of eternal punishment.  Just as chaff is thrown away and discarded, so the wicked are thrown into hell. 

Warren Wiersbe (The Transformation Study Bible) wrote, "In contrast to the righteous, who are like fruitful trees, the ungodly are dead, rootless, blown about, and destined for the fire.  Chaff is worth nothing."

The Tony Evans Study Bible says, "In the ancient process of winnowing, the kernel of grain was separated from the husk.  While the kernel fell to the threshing floor to be collected, the worthless husk and other parts -- the chaff -- blew away.  While the righteous who live by God's word produce things of eternal value, the wicked and their useless deeds won't last."

The NIV Study Bible (Ruth 1:22) provides helpful insight into the ancient process of harvesting grain.  "Harvesting grain in ancient Canaan took place in April and May (barley first, wheat a few weeks later; see 2:23). It involved the following steps: (1) cutting the ripened standing grain with hand sickles (Dt 16:9; 23:25; Jer 50:16; Joel 3:13)—usually done by men; (2) binding the grain into sheaves—usually done by women; (3) gleaning, i.e., gathering stalks of grain left behind (2:7); (4) transporting the sheaves to the threshing floor—often by donkey, sometimes by cart (Am 2:13); (5) threshing, i.e., loosening the grain from the straw—usually done by the treading of cattle (Dt 25:4; Hos 10:11), but sometimes by toothed threshing sledges (Isa 41:15; Am 1:3) or the wheels of carts (Isa 28:28); (6) winnowing—done by tossing the grain into the air with winnowing forks (Jer 15:7) so that the wind, which usually came up for a few hours in the afternoon, blew away the straw and chaff (Ps 1:4), leaving the grain at the winnower’s feet; (7) sifting the grain (Am 9:9) to remove any residual foreign matter; (8) bagging for transportation and storage (Ge 42–44). Threshing floors, where both threshing and winnowing occurred, were hard, smooth, open places, prepared on either rock or clay and carefully chosen for favorable exposure to the prevailing winds. They were usually on the east side—i.e., downwind—of the village."

The ESV Study Bible says, "This is the husks and straw removed by threshing, and it is lighter than the edible kernels; when a farmer tosses threshed wheat into the air, the wind drives away the chaff. Those who reject God’s covenant are like chaff in that they bring no benefit to anyone."  

The MacArthur Study Bible says chaff is a "frequent OT word picture from harvest time for what is unsubstantial, without value, and worthy only to be discarded."

The Life Application Study Bible says, "Chaff is the outer shell (or husk) that must be removed to get at the valuable kernels of grain inside.  Chaff was removed by a process called threshing and winnowing.  After the plants were cut, they were crushed, and then the pieces were thrown into the air.  Chaff is very light and is carried away by even the slightest wind, while the good grain falls back to the earth.  Chaff is a symbol of a faithless life that drifts along without direction.  Good grain is a symbol of a a faithful life that can be used by God."  

5 Therefore the wicked will not stand up in the judgment, nor sinners in the assembly of the righteous. 

will not stand up in the judgment

This is also a warning of eternal judgment.  

The Companion Bible says the word "stand" means "rise," and it refers to the first resurrection.  

The NIV Study Bible says, "Will not be able to withstand God's wrath when he judges."  

The ESV Study Bible says this is likely the final judgment which allows some to enter the assembly of the righteous -- or heaven.

The CSB Study Bible says, "In this context, stand up has the idea of being able to remain (or survive) during the time of judgment. Some have argued that this only refers to the final judgment of God because it is definite (the judgment). However, it seems better to understand this as God’s judgment whether in this life or in the future."

the assembly of the righteous

The assembly of the righteous are believers in heaven.

The word "righteous" (saddiq, 6662) occurs twice in this passage.  Here and in verse 6.

6 For the LORD watches over the way of the righteous, but the way of the wicked leads to ruin. 

watches

This the promise of protection.  God is going to protect you from anything that isn’t good for you.  It doesn’t mean your life will be pain free, because sometimes pain is good for us.  It means that God will protect you and guide you so that whatever happens to you will be for your good.

See Ps 34:15.

Warren Wiersbe (The Transformation Study Bible) wrote, "The verb 'watches' means that God has chosen and providentially watched over the godly and brought them finally to his glory."

The ESV Study Bible says this means "knows with affection and approval."  

The MacArthur Study Bible says, "In this context, the reference is to personal intimacy and involvement with His righteous ones."  

The NKJV Study Bible says, "The verb knows in this context refers not just to God’s awareness, but to an intimate, personal knowledge. God is intimately involved with the way of the righteous...."  

Psalm 11:5

Psalm 34:15

righteous | Word Study | 6662: righteous (tsaddiq)

Saddiq (6662) is an adjective that comes from the verb tsadaq (6663), which Strong's says means "to be (causative make) right (in a moral or forensic sense).   

Logos Bible software says the word means "just; innocent, in the right; upright, devout."  It is used 206 times in the Old Testament.  

Nelson's Expository Dictionary of the Old Testament says it means "to be righteous, be in the right, be justified, be just."  

The noun form of this word is "righteousness" (6664, sedeq, also from 6663), which means "conformity to an ethical or moral standard.  It is used most often in relation to one's standing with legal authorities, either human or divine.  Righteousness, judgment, and justice are declared to be the foundation of God's throne (Ps 89:14; 97:2).  God's righteousness, associated with deliverance, is revealed in one of the divine names of God (Jer 23:6; 33:16)."  (The King James Study Bible, p. 2284)

The Complete Word Study Dictionary says the verb saddiq (6662) means "just (Ex 9:27; 23:8; Pr 18:17), lawful, righteous, honest, right (Ps 145:17).  God Himself is the standard of ethics and morality; it is part of His very nature and will.  Jehovah is the just Judge (2 Chr 12:6; Ps 11:7; Jer 12:1; Lam 1:18).  He is the Judge of the entire world (Dt 32:4; Ps 119:127; Is 5:16).  God righteously fulfills His part of the bargain with Israel (Is 54:14)... The term also describes a human judge who dispenses true justice (2 Sam 23:3).  Tsaddiq portrays an ordinary person who is honest with other men (Pr 29:7) and obedient to the laws of God (Gen 6:9; Job 12:4; Ps 5:12)."

The Complete Word Study Dictionary says the noun "righteousness" (6664, sedeq) means "it is the right thing (whether nationally, morally, or legally); equity (in an abstract sense), straightness (in a physical sense, Ps 23:3); rectitude (in an ethical sense, i.e., what ought to be, Job 8:3; 36:3; Ps 15:2; Is 64:5); justice (Lev 19:15) of a king (Is 11:4, 5; 16:5; 32:1) or of God (Ps 9:8, 35:24, 28; 50:6; 72:2; 96:13), justness, honesty, integrity (Ps 17:15; Is 1:21; 51:1, 7; 59:4; Hos 2:19); liberation (Is 42:6)."

The NLT Study Bible (p. 2219) says the noun "righteousness" (6664, sedeq) means doing what is just and right, either as a moral attribute or an accord with a legal or moral standard.  It can refer to people treatment of one another, but it is also a character quality of the Lord, flowing from his moral purity.  God has lovingly revealed his standard in his word, and he desires it be kept as a matter of tsedeq)."  

The NIV Study Bible (Ps 1:5) describes the righteous as "those who honor God and order their lives according to His will."

The Character of the Righteous: 

1. He is generous.  Ps 37:21; Pr 21:26
2. His mouth utters wisdom.  Ps 37:30; Pr 10:31
3. He speaks what is just.  Ps 37:30
4. Upright.  Ps 140:13
5. Teachable.  Pr 9:9
6. His mouth is a fountain of life.  Pr 10:11
7. His lips know what is appropriate.  Pr 10:32
8. He doesn't say anything perverse.  Pr 10:32
9. He doesn't trust in his riches.  Pr 11:28
10. His thoughts are just.  Pr 12:5
11. He is merciful.  Pr 12:10
12. He is careful in dealing with his neighbor.  Pr 12:26
13. He hates lying.  Pr 13:5
14. He thinks before answering.  Pr 15:28
15. He acts with integrity.  Pr 20:7
16. He takes joy when justice is executed.  Pr 21:15
17. He knows the rights of the poor.  Pr 29:7
18. He detests an unjust person.  Pr 29:27
19. He lives by faith.  Hab 2:4

The Rewards of the Righteous: 

1. The Lord watches over the way of the righteous.  Ps 1:6; 11:5; 34:15
2. God is with those who are righteous.  Ps 14:5
3. God's ear is open to the righteous when they cry for help.  Ps 34:15; Ps 55:22; Pr 15:29
4. The Lord rescues the righteous from all his adversities.  Ps 34:19
5. The little that the righteous has is better than the abundance of many wicked people.  Ps 37:16
6. The Lord supports the righteous.  Ps 37:17
7. They won't be abandoned.  Ps 37:25
8. Their children will not have to beg for bread.  Ps 37:25
9. They will inherit the land and dwell in it permanently.  Ps 37:29
10. God is their salvation; their refuge in a time of distress.  Ps 37:39
11. God will take upon your burden and sustain you.  Ps 55:22
12. God will never allow them to be shaken.  Ps 55:22; Ps 112:6; Pr 10:30
13. Joy.  Ps 68:3; Ps 97:11; Pr 4:18
14. His horns will be lifted up.  Ps 75:10
15. He will thrive like a palm tree and grow like a cedar tree in Lebanon.  Ps 92:12
16. He will be remembered forever.  Ps 112:6
17. Nearness to God.  Ps 140:13
18. Loved by God.  Ps 146:8
19. God blesses their home.  Pr 3:33
20. The path of the righteous is like the light of dawn, shining brighter and brighter until midday.  Pr 4:18; Pr 13:9
21. The Lord will no let the righteous go hungry.  Pr 10:3
22. God blesses them.  Pr 10:6
23. The remembrance of the righteous is a blessing.  Pr 10:7
24. The reward of the righteous is life.  Pr 10:16
25. What the righteous desire will be given to them.  Pr 10:24; 10:28; 11:23
26. The righteous are secure forever.  Pr 10:25
27. He is rescued from trouble.  Pr 11:8
28. They will flourish like foliage.  Pr 11:28
29. The root of the righteous is immovable.  Pr 12:3
30. His house will stand.  Pr 12:7
31. No disaster overcomes the righteous.  Pr 12:21
32. Good, and not disaster, rewards them.  Pr 13:21
33. He eats until he is satisfied.  Pr 13:25
34. He has a refuge in his death.  Pr 14:32
35. His house has great wealth.  Pr 15:6
36. The righteous run to the Lord and are rescued.  Pr 18:10
37. His children will be happy.  Pr 20:7
38. He will cause his parents to rejoice.  Pr 23:24

ruin

This is a warning to the wicked of earthly pain.  Choose to sin, choose to suffer.

Other Bible Versions say:

• ESV:  perish
• NIV:  destruction
• Living:  doom
• MSG:  The road they take is Skid Row.

The Companion Bible says this word means "come to nothing."

The Reformation Study Bible says the sense is "comes to nothing."

Ps 37:20

Gal 6:7-10