View a worship service outline based on this passage
Introduction to Psalm 1: "A Gateway to the Psalter"
by Carl Bosma
Together with Psalm 2, Psalm 1 is the first half of a two-part introduction to the Psalter. This is evident, first of all, from the fact that Psalms 1 and 2 are linked together by means of the framing beatitudes, “Oh the happiness of the person…whose constant delight is on the law of the LORD” (Ps 1:1-2) and “Oh the happiness of those who take refuge in him” (Ps 2:12; cf. Ps 34:8). Along with “happiness,” these two psalms share the key words “way,” “murmur,” and “perish.” Moreover, they also contain important thematic words that resonate throughout the Psalter. For example, the root metaphor “refuge” in Psalm 2:12 forms an ideal transition to the subsequent series of lament psalms about pain, persecution, poverty and poor health, in which “refuge” and its synonyms function as key theological concepts.1 Finally, lacking superscriptions, these two psalms function as a superscription to the Psalter as a whole.
As the point of entry into the Psalter, Psalms 1 and 2 serve as hermeneutical guideposts that orient the readers in their understanding and appropriation of the message of the Book of Psalms. Their central claim is that those who would appropriate the subsequent psalms to voice their faith in prayer and praise in the vicissitudes of life must fit the profile of the person described as genuinely happy in the opening and closing beatitudes of this two-part introduction.2 More specifically, they encourage the readers to meditate on the law of the LORD and to acknowledge the sovereignty of the LORD and his anointed one as they sojourn through the Psalter.
It is striking that the very first word of this paired introduction and the entire Psalter is “happiness.” The fact that the opening congratulatory exclamation “Oh the happiness of the person…” of Psalm 1 stands outside of the three parallel descriptive statements of verse 1 and that Psalm 1 serves as the gateway to the Psalter suggests that this opening exclamation functions both as the theme of Psalm 1 and of the whole Psalter. In a certain sense, therefore, the first beatitude of the Psalter prompts readers to think of the entire book not only as a hymn book but also as a guide to happiness.
This suggestion is confirmed by the fact that the opening beatitude is followed by 25 such sayings that are scattered throughout the Psalter. In fact, Book I opens with two psalms that contain a beatitude and closes with two psalms that contain a beatitude, namely, Psalms 40 and 41. Consequently, Book I is a concise instruction in genuine happiness.3
In our series of exposition of Psalms for Lent we will begin with a brief exposition of Psalm 1 and conclude with Psalm 2. We begin our journey through these select psalms with Psalm 1 because, as William P. Brown notes, “Psalm 1 begins the pilgrimage and anticipates its destiny.”4 Additionally, we will also consider two more psalms that contain beatitudes, namely, Psalms 32 and 34.
As the entryway to the Psalter, Psalm 1 has the form of an expanded beatitude. The essential outline of a short beatitude consists of a congratulatory exclamation, “Oh the happiness of...,” followed by a word or clause(s) that describe(s) the character or conduct of the recipient. The concluding beatitude of Psalm 2 is a good example: “Oh the happiness of all who take refuge in him” (cf. Ps 34:8).
The primary function of a beatitude is to encourage the reader to adopt a certain type of action. The central aim of Psalm 1 is to commend joyous and continuous delight in the “law” of the LORD (v. 2) as a key to successful living (v. 3). The basic theme of this beatitude is that only the person who delights in constant meditation on the “law” of the Lord is genuinely happy.5
The central emphasis on “law” in this beatitude has proven to be problematic for Christian readers because of their fear of legalistic moralism and/or their supersessionist law-gospel theology. Against this fear it is important to note, first of all, that the Hebrew word for “law” in verse 2 is torah. This Hebrew word does not only refer to “commandments” (cf. Ps 112:1) but also, and more basically, “direction” or “instruction." Moreover, in the phrase “law of the LORD”6 the divine name functions as a subjective genitive. In other words, it is the Lord who is doing the instruction (cf. Ps 94.12). With this in mind, it is probable that in Psalm 1 the phrase “law of the LORD” denotes the whole body of tradition through which instruction of the LORD’s will and purposes was handed down in Israel.7
Against the fear of legalism one must also recognize that recommended meditation on the Lord’s instruction is not a burdensome duty but a constant delight.8 This surprising thought is elaborated in verse 3 by means of the simile of the luxuriant tree that has been transplanted by irrigation channels.
As we noted above, Psalm 1 is an expanded beatitude. To appreciate the elaboration of the central theme of the basic beatitude, careful attention must be paid to the two dominant literary devices employed in this psalm as a whole.
The first and more obvious device is the effective use of contrast. The first contrast is between the truly happy person’s resolute dissociation from the conduct (“way”) of the wicked (v. 1)9 and his delight in constant meditation on the “law” (torah) of the LORD (v. 2).10 The next obvious contrast is between the elaborate description of the singularly happy person in verses 1-3 and the very brief description of the wicked (plural!) in verses 4-5.
This fundamental contrast comes to clear expression, first of all, in the contrary description between verses 1 and 5. According to these verses, the truly happy person does not walk in the way of the wicked nor stand in the “counsel” of sinners and sinners do not “stand” in the “council” (word play) of the righteous. This sharp contrast reaches its climactic expression in the summary statement of verse 6. This summary declaration demonstrates clearly that Psalm 1 revolves around the sharp contrast between “the way of the righteous” and “the way of the wicked.”
In fact, Psalm 1 derives its orienting power from the fundamental metaphor of the Two Ways and suggests that life is a journey. In Psalm 1 this journey entails the pursuit of genuine happiness. For the interpretation of this powerful metaphor it is important to remember that the concept “way” can refer to both one’s conduct (v. 1) and one’s destiny (v. 6).
The next important contrast is the rather lengthy simile of the luxuriant tree that has been firmly transplanted (passive participle!) near irrigation channels (v. 3) and the very short simile of the rootless, insubstantial and unstable chaff that is blown around by the wind (v. 4). Experience shows that well-rooted and irrigated trees produce fruit. A person who constantly meditates on the law of the LORD is like that tree. Experience also shows that chaff does not act. It is acted upon! It is blown to and fro by the wind. Such is also the case with the wicked. They are subject to peer pressure.
Finally, there is the pivotal contrast between the concluding complex sentence of verse 3 and the initial emphatic exclamation of verse 4:
Everything that he does, he causes to prosper11 (v. 3).
Not so the wicked (v. 4a)!
This final contrast forms the hinge on which the whole psalm revolves. This central contrast also provides an important clue for the second important stylistic device that under girds Psalm 1, namely, chiasmus (inversion). A close reading of Psalm 1 suggests that its compositional structure represents an incomplete chiastic pattern that may be outlined as follows:
Opening Congratulatory formula: “Oh the happiness of the person….
A. Description of the Conduct of the (Righteous) Person (vv.1bcd)
B. Constant Delight in the Torah (v. 2)
C. Extended Simile of the Luxuriant Tree (v. 3ab)
D. Objectifying Conclusion: Success (v. 3c)
D’. Objectifying Introduction: Failure (v. 4a)
C’. Short Simile of Chaff (v. 4b)
B’
A’ Description of Wicked Persons (v. 5)
Summary Statement (v. 6).
A cursory look at the above outline reveals two important features, each one of which is significant for the interpretation of the message of Psalm 1. The first is the striking omission of a contrasting parallel for verse 2 in the description of the life of the wicked! From this omission it may be inferred that the wicked take no delight in constant meditation on the “law” of the LORD. They completely miss the delightful key to success and for this reason they will not stand in court (v. 5b).12
This remarkable omission shows that verse 2 is a very important. Explicit confirmation for this lies, first of all, in the fact that the positive affirmation in verse 2 stands in sharp contrast (cf. kî ’im) to the three negatives in verse 1. This contrast emphasizes that the truly happy person does not take his cue from the counsel of the ungodly but from the law of the LORD. The importance of verse 2 is also evident from the fact that the word “law” is repeated twice. This repetition underscores the centrality of the LORD’s teaching and this emphasis probably explains why Psalm 1 was accorded pride of place in the Psalter. It was assigned this preeminent position because the double occurrence of the word “law” established an integral connection between the Law and the Prophets.
Thematically this canonical connection is evident from the fact that the language of verse 2 echoes Joshua 1:7-8. In fact, a comparison of Psalm 1:2-3 with Joshua 1:7-8 shows that the words “that you may be successful wherever you go” from Joshua 1:7 are echoed in the concluding complex sentence of Psalm 1:3 (“whatever he does, he causes to succeed”) and that the command to “meditate on it [law] day and night” is picked up in Psalm 1:2. Moreover, between these two allusions to Joshua 1:7-8 the poet has sandwiched the powerful simile of the verdant tree that is also found in Jeremiah 17:8. Truly the poet is interpreting Scripture with Scripture!
The second feature is that, like the opening congratulatory formula, verse 6 also stands outside of the chiastic structure of Psalm 1. This climactic verse functions as a summary statement that wraps up the message of the entire psalm. Three stylistic features of this asymmetrical contrastive poetic line call for special attention.
First, the LORD is the subject of the first clause: “The LORD knows the way of the righteous (pl.).” Significantly, this is the first time that the LORD becomes the subject of a clause in Psalm 1. Only in this clause is the mysterious “transplanter” and “success maker” of verse 3 identified.13 Moreover, the central claim that the LORD knows “the way of the righteous” means, first of all, that there exists a personal relationship between the LORD and the righteous.14 In addition, it also denotes the LORD’s beneficent support of the life of the righteous (cf. Ps 37.18). Consequently, one could translate the active participle in verse 6a as “concerned about.”15 In other words, the LORD is concerned about the way of the righteous.
Second, surprisingly, unlike Psalm 145:20, the LORD is not the subject of the second clause of verse 6. On the contrary, “the way of the wicked” is the subject. The omission of the divine name from this second half of the poetic line demonstrates that the LORD is not responsible for the negative outcome of this way. Instead, the striking switch in subject indicates that “the way of the wicked” self-destructs. “The way of the wicked” is a dead-end road; it is directionless and leads to nowhere.
Implicit in the second clause of the summary statement is the important proverbial act/consequence principle, “you get what you deserve.” This principle teaches that our actions have built-in consequences that are rooted in the very fabric of creation. If one chooses to walk on the way of the wicked, ruin is certain (Prov 5:22-23).
Third, as in the case of Psalm 112, the last word of this poetic line and the psalm as a whole is “perishes,” which begins with the last letter of the Hebrew alphabet, taw. Interestingly, the first word of Psalm 1, “happiness,” begins with the first letter of the Hebrew alphabet, aleph. The use of this unique stylistic device suggests that Psalm 1 aims to offer in a concise yet comprehensive statement the “a-b-c’s” of genuine happiness. From the perspective of verse 2, constant meditation on the LORD’s instruction equips the sojourner for all the challenges in life’s journey, from A to Z.16
How does one preach these “a-b-c’s” of genuine happiness? This is an important question for two reasons. First, some use Psalm 1 to support their health and wealth gospel. But does Psalm 1’s perspective on happiness and success warrant a sermon that promises health and wealth? The fact that the verb “prosper” in verse 3 is a causative suggests that this is not the case. Moreover, and this is the more complex issue, Psalm 1’s perspective on happiness and success appears to conflict with everyday experience. The laments that follow testify to the fact that the righteous suffer and that the wicked prosper. In fact, Psalm 73 appears to question the central thesis of Psalm 1 and wrestles with the problem of the powerful influence of the wicked and their prosperity.
To avoid this apparent conflict between the central claim of Psalm 1 and experience, Augustine, for example, argued that only Jesus Christ fits the portrait of the happy person in Psalm 1:1-2. Others spiritualize success excessively. Still others read Psalm 1 only as an eschatological poem.17
While each of these approaches contains an element of truth, nevertheless, we would underscore the fact that Psalm 1 is a wisdom poem that is based on lived experience. For this reason it should be preached as a confession of faith,18 like Question and Answer One from the Heidelberg Catechism. Instead of resolving the tension between the central claim of Psalm 1 and experience, a sermon on Psalm 1 should retain this tension so that it may serve as a penetrating critique of the way in which people normally understand happiness.
To that end, one might use the well-known caption from the Peanuts cartoon, “Happiness is a warm puppy,” or a series of “Happy is…” greetings cards19 in the introduction of the sermon. They are the biblical equivalent to the exuberant opening exclamation, “Oh the happiness of the person…,” in Psalm 1. Preachers in the USA might also link Psalm 1’s concern for happiness with the well-known phrase “pursuit of happiness” from the Declaration of Independence. This would allow the preacher to compare and contrast the different perspectives on how to achieve genuine happiness.
With respect to the sermon’s outline, the compositional structure of Psalm 1 suggests that there are two interpretive strategies that may be used to proclaim the message of this powerful opening beatitude. The first strategy would be to base one’s exposition on the poignant concluding poetic line in verse 6. The preacher can then exploit the challenging contrast between the Two Ways. In the sermon the preacher could then point to the fact that from the perspective of Psalm 1 there are only two types of people, two ways and two outcomes. The preacher should also emphasize that the subject of verses 1-3 is singular, whereas the terms “wicked” and “sinners” in verses 4-5 are plural. This underscores the unique happiness of the person that meditates constantly on the law of the LORD. Like Jesus in Matthew 7:13-14, the sermon would aim for a decision on which way to follow. Depending on the audience, the preacher could also use Robert Frost’s poem “Two Roads.”
The second strategy would be to explore the remarkable omission of a contrastive unit for verse 2 in the life of the wicked under the theme of “A Delightful Key to Success.” This would require a different outline.
Whichever strategy one adopts, we suggest, that to make the message of Psalm 1 relevant for today, it should be preached from a countercultural perspective on happiness. From that perspective a sermon on Psalm 1 should be a penetrating critique of our self-indulgent society that delights, not in the law of the LORD, but in the Enlightenment’s concept of “autonomous man.” Significantly, the term “autonomous” is derived from two Greek terms, autos, “self,” and nomos, “law.” Autonomous individuals, therefore, are “a law unto themselves.” According to this “law,” if it feels good, just do it.
This autonomous pursuit of happiness characterizes North American society20 and is, as J. Clinton McCann, Jr. and James C. Howell point out, the centerpiece of the American Declaration of Independence.21 According to McCann and Howell, Bulls owner Jerry Reinsdorf’s affirmation is representative of the prevailing American mindset: “The American dream is reaching a point in life where you don’t have to do anything you don’t want to do.”22
However, the irony is that the independent pursuit of happiness in our society is in crisis. McCann and Howell quote from Walker Percy and Mary Pipher to demonstrate that the pervasive mood in our culture is one of disappointment.23 This disappointment comes to clear expression in Mick Jagger’s song, “I can’t get no satisfaction,” and the intriguing refrain from Sheryl Crow’s song, “If It Makes You Happy”:
If it makes you happy, it can’t be that bad
If it makes you happy, then why the hell are you so sad?24
The insights of Pipher and Percy and the songs of Jagger and Crow show that the self-centered and self-directed American dream of the independent pursuit of happiness is becoming a quagmire. Or, in the words of Psalm 1:6, “the way of the wicked is a dead-end road.”
As an alternative to the costly mirage of Enlightenment “cultural antinomianism,”25 a culturally subversive sermon on Psalm 1 should offer the delight of constantly meditating on the law of the Lord as a countercultural spiritual discipline to genuine happiness. The first aim of this continuous meditation is to, as it were, imprint, the law of the LORD, on our minds and hearts (Dt 6:6) so that one can say with the psalmist in Psalm 40:9,
“I am concerned to do your will;
your torah is inside me.”
Moreover, once the law of the LORD is engraved on our minds (Ps 119:11), the second goal is that torah piety becomes part and parcel of our lifestyle. In other words, we ought to bring every sphere of our existence subject to the will and purposes of our sovereign and gracious covenant partner who guards our way. This second goal is clearly expressed in Psalm 37:30-31:
30 The mouth of the righteous man utters wisdom,
and his tongue speaks what is just.
31 The law of his God is in his heart;
his feet do not slip.
However, to successfully offer the delight of constant meditation on the law of the Lord as an attractive alternative to misperceived Enlightenment freedom and distorted evangelical “free grace,” the preacher must present the law of the LORD, not as an alien imposition, but “as definitional for the very fabric of our existence.”26 As such, the law of the LORD contains specific strategies for redirecting and reaffirming our legitimate pursuit of happiness as it is voiced in the Decalogue and in Jesus’ summary to love God and the neighbor.27 It must also be remembered that God graciously gave his law to his liberated people Israel so that it might serve them as their “Bill of Rights” in the promised land. As is evident from Deuteronomy 4:5-8, this “Bill of Rights” served as their missionary marching orders in the promised land. In obedience these marching orders Israel was to introduce a new life style in the promised land and beyond, a life style that was to be marked by righteousness, justice, mercy and peace. That still is the mission of the church (Mt 28:19-20), the Israel of God (Gal 6:16). Understood from this perspective the law of the LORD is a powerful missionary means of grace (Ps 19.7-10). 28 Or, from the perspective of the Heidelberg Catechism, it is God’s gracious guide for thanks-living for regenerated believers. No wonder that Jesus, on his way with the disciples to Jerusalem to be lifted up (Lk 9:52), exclaimed:
“Happy are those who hear the word of God and keep it” (Lk 11.28).
