Psalm 1: A Guide for Spiritual Formation
This examination surveys Psalm 1 as a tool for understanding spiritual formation. Also considered are related imagery in Joshua and Ephesians. Ps. 1 has been classified as both a Wisdom and Torah Psalm, “Wisdom” for the presence of wisdom motifs in verse 1 where two opposed mindsets of the righteous and wicked are shown, and “Torah” for the use of said word (or “law”) in verse 2.1
Ps. 1 provides an introductory idea that the Lord desires one to have a Torah centered life. Ps. 1:1–2 denote “The Discriminating Way of the Godly.”2 Verses 3–5 reflect “The Future of the Godly and the Wicked Contrasted,”3 and verse 6 is “The Discriminating Way of God.”4
Examination of Psalm One
“The Discriminating Way of the Godly,” (Ps. 1:1–2) begins with commendation, “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.”5 The Hebrew word for blessed, “asre” also translated as “happiness” or “happy,” is used to describe the benefits of choosing God’s ordained path. This person rejects the lifestyle and influences of the ungodly with divine intervention from the Lord as a reward. “Ungodly,” “sinners,” and the “scornful, are people and behavior whom the psalmist avoids, not walking, standing, or sitting amongst them.” Ps. 1:2 says the godly delight themselves in the Lord by meditating on the Torah. The Hebrew word for meditate, “hagah,” means “recite quietly,” and therefore signifies intense reflection.6 “Lord day and night,” indicates habitual study of God’s word.
Ps. 1:3–5 depict contrast between futures of the godly and ungodly. Verse 3 likens the happiness of the godly to a verdant tree, tree being a familiar metaphor for life of the godly.7 The tree has been planted beside irrigation canals (Pr. 21:1; Ecc. 2:5–6; Isa. 30:25).8 To be planted denotes security for believers and actions from Yahweh on their behalf as a result of right choices. Green leaves and luscious fruit are consequences of living godly. The last part of the verse states the that the godly enjoy a prosperous life.
Fate of the wicked is described in Ps. 1:4 as dried chaff driven away by the wind. (chaff also depicted in Ps. 35:5; Isa. 17:13; 29:5; Hos. 13:3; Zep. 2:2; Mt. 3:12). There is stark contrast between the two fates,9 the brevity of the wicked (v.1) and the fuller portrayal of the righteous, as a tree with leaves and fruit (v.3).10
Ps. 1:5, which begins “therefore,” emphasizes conclusion in the matter of fates of the godly and ungodly and furthers the contrast between the destinies of both.11 The wicked “will not stand in the judgment.” The word “stand” denotes “to endure” (1 Sam. 13:14 and Job 8:15).12 “The judgment” implies the speaker’s belief in a finality. In the immediate context this may not refer to the “final judgment” that is described in later biblical revelation.13 “The judgment” may refer to some temporal, historical judgment that the psalmist anticipates, such as God coming in judgment, removing the wicked, but preserving a godly remnant (Gen. 6–9; Ps. 37; Hab. 3).14 Verse 5 by reinforces that sinners will not join the assembly of the righteous. Judgment involves separation of the ungodly from the righteous, who are the people of God who have a relationship with God and are in His presence15 both now and in the life to come.16
“The Discriminating Way of the Lord (Ps. 1:6), focuses on knowledge of God and the certainty of judgment. The term “to know,” reflecting intimate acquaintance with God is also translated as “watches over” (NIV)17 and is also used in describing the husband and wife relationship in Gen. 4:1. The Lord knowing the way of the righteous correlates to recognition of their inner being and their behavior and thus supplementing them with security and prosperity. Conversely, “the way of the life of sinners” ends in destruction and can refer to the courses of their lives (Ps. 146:9; Prov. 4:19; Jer. 12:1) or their sinful behavior (Prov. 12:26; 15:9).18 This is a fitting conclusion. Ps. 1:1 begins with the word “blessed” which begins with “aleph” the first letter of the Hebrew alphabet. In Ps. 1:6, the last word, “will perish” begins with “tav” the last letter of the Hebrew alphabet. The use of the first and last letters of the Hebrew alphabet emphasizes the authority and providence of the Lord in the affairs of the psalmist and in the lives of believers. Similarly, the first and last letters of the Greek alphabet to express the power of the Lord is used in Rev. 1:8, “I am Alpha and Omega, the beginning and the ending…the Almighty.”
Psalm 1 and Joshua 1:7 and 8
Ps. 1 ideology is also in the Book of Joshua, which begins with transition of leadership from a deceased Moses to his lieutenant, Joshua (1:1–9) who prepares to lead the children of Israel into the Promised Land. The Lord affirms that he will accompany Joshua in power as He did with Moses (Jos. 1:1–5). Under Moses’ leadership, Joshua had experienced the faithfulness and omnipotence of God during times of insurmountable obstacles.19 Consequently, the word of reassurance, “as I was with Moses, so I will be with you” is significant. The command “be strong and courageous” is repeated three times to Joshua in this discourse (vv. 6,7,9).20 In this charge to Joshua, one sees language that is similar to Ps. 1.
The command to Joshua in Jos. 1:7–8, to not turn to the left or to the right, but to meditate on the Torah both day and night, which will result in success as promised by God in the subsequent verse is the same as, “the individual meditates on the Torah day and night and he will be successful.”21 The common words and phrases of Jos. 1:8 and Psalm 1:1–3: “way,” “Torah,” “all,” “meditate,” ”day and night,” “prosper,” and “do,”22 clearly connects these passages. Ps. 1 presents the road to success as principles to be followed and is presented as statements of accomplished fact.23 Whereas Joshua 1:7–8, is presented in a manner of exhortation pointing the way to future success.24
Psalm 1 Imagery in Ephesians
The Ps. 1 imagery of “sitting,” “walking,” and “standing” in the Book of Ephesians (Eph. 2:6; 4:1; 6:11) is descriptive of the believer’s life in Christ. In Eph. 2:6, Apostle Paul reminds the churches in Ephesus that “In Christ they have been raised and seated with Jesus.” The union of the believer with Christ is repeated in Eph. 2:5–6 using the preposition “with.” Believers are made alive together “with Christ.” They are raised up with Christ and seated with Christ in the heavenly realms. In Eph. 4:1, Paul exhorts believers to “walk worthy of the vocation wherewith ye are called.”25 The use of the terminology “to walk” to describe Christian conduct is characteristic of Paul and reminiscent of language used by the rabbis to express ethical conduct.26 In Eph. 6:11 and following, Paul uses a metaphor of an armed soldier and encourages Christians to “put on the full armor of God,” which involves the utilization of faith, the word of God, and prayer.27 The exhortation for the believer to stand with strength in the Lord concerns the spiritual battle with demonic powers in which all believers are involved.28 The admonition to stand is mentioned four times (vv. 11, 13,14).29 The Apostle Paul says to stand or stand firm, so that the believer will not surrender to the insidious schemes of Satan. The terminology points to the believers resisting or holding their position against the Devil’s opposition and constant attacks.30
Conclusion and Implications for Spiritual Formation
Ps. 1, Jos. 1:7–8, and Eph. 2:6; 4:1; 6:11 utilize language that is important for spiritual formation and highlights active participation on the believer’s part and direct involvement from God in what is a collaborative venture. Cor. 3:6, reads, “I planted the seed, Apollos watered it, but God has been making it grow.” This exemplifies the collaborative nature of spiritual growth. The believer must be a “hearer and doer” of God’s Word. Ps. 1 indicates that as the believer commits oneself to God and His Word, God is involved in the process, which results in fruitfulness in the life of the believer. “Planted” in Ps. 1:3 reflect divine involvement. Similarly, Yahweh is the one who promises divine success in Jos. 1:3, with the fear of Lord (Jos. 2:10, 11) and the Commander of the Lord’s army (Jos. 5), Joshua’s obedience notwithstanding. The similar action language involved in the life of the Christian (“sitting,” “walking,” “standing”) within Ephesians and Ps. 1 describes position in Christ (“sitting”) as a result of the finished work of Christ. “Standing” and “walking” denote active participation in spiritual formation. Therefore, what the Lord has put together, let us strive to keep together while co-laboring with Him.
Notes
1. C.Hassel Bullock. Encountering the Book of Psalms: A Literary and Theological Introduction. Grand Rapids, MI: Baker Academic, 2001.
2. Willern VanGemeren. Expositor’s Bible Commentary: Revised Edition. Psalms. Volume 5. Tremper Longman III and David E. Garland, General Editors. Grand Rapids, MI: Zondervan, 2008: 78.
3. Ibid.
4. Ibid.
5. The King James Version.
6. This idea is reflected in the Translation Notes of the NET Bible for verse 2. The NET Bible is an exhaustive study Bible that contains 60,932 translation notes.
7. VanGemeren, Psalms, 82.
8. Ibid.
9. Ibid.
10. Ibid.
11. This idea is reflected in the Translation Notes of the NET Bible for verse 5.
12. Ibid.
13. Ibid.
14. Ibid.
15. VanGemeren, Psalms, 82.
16. Ibid.
17. Ibid.
18. This idea is reflected in the Translation Notes of the NET Bible for verse 6.
19. Helene M. Dallaire. Expositor’s Bible Commentary: Revised Edition. Joshua. Volume 2. Tremper Longman III and David E. Garland, General Editors. Grand Rapids, MI: Zondervan, 2008: 857.
20. Ibid.
21. Robert Cole. Psalms 1–2: Gateway to the Psalter. Sheffield, England: Sheffield Phoenix Press, 2013: 58.
22. Ibid.
23. Ibid.
24. Ibid.
25. King James Version.
26. Peter T.O’Brien. The Letter to the Ephesians. The Pillar New Testament Commentary. Grand Rapids, MI: Eerdmans Publishing Company, 1999: 461.
27. Ibid.
27. Ibid.
28. Ibid.
30. Ibid.
