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There is a general agreement among scholar that Psalm 1is as wisdom psalm. It shares many similarities with the book of Proverbs. It is also agreed that it is a didactic psalm. The position of this particular psalm as the introduction (“the door”) to the Hebrew Psalter is very suggestive since it invites its readers (or singers) to communion with the covenantal God of Israel as well describes the disadvantages toward those who refuse him. There are many indications that Psalm 1 and Psalm 2 formed together a single text, but none of them are conclusive.
1. Is there a progression in verse 1? If so, explain; if not, explain.
There is a clear parallelism present in the very first verse of Psalm 1. The repetition of nouns and verbs characterize a case of syntactical parallelism. The parallel repetition of the verbs הָלַךְ֮, עָמָ֑ד, יָשָֽׁב, expresses a dynamic progression in abiding in the company of the wicked. The verbs to walk, to stand and to sit convey the common and progressive seductive effect sin exercises over sinners.[1] Little by little, they get entangled with it until they dwell in its presence always and without any problem with their conscience.
It seems that there is also a dynamic progression on the use of the nouns רְשָׁ֫עִ֥ים, חַ֭טָּאִים, and לֵ֝צִ֗ים. The book of proverbs has a lot to say about the לֵ֝צִ֗ים. VanGemeren explains that “the “mockers” have no regard for God and his commandments; the mocker is a fool in the language of wisdom (Prov. 9:8; 14:6). He does not respond to instruction (9:7; 15:12) but stirs up strife by his insults (22:10). He delights in mocking (1:22). Thus the way of folly is comprehensive as it entails a devotion to self and to the group in all areas of life.”[2] The wicked, then, grows deep in his sin and reaches the climax of their unrighteousness in the company of the scoffers. Kinder rightly affirms of them that they are “if not the most scandalous of sinners, are the furthest from repentance (Prov. 3:34).”[3]
That the idea of company is what the psalmist is trying to convey becomes clear in the strong adversative idea expressed in verse 2. כִּ֤י אִ֥ם expresses a strong disagreement with the practice previously described, and as a antithetic attitude, אַ֥שְֽׁרֵי־ הָאִ֗ישׁ keeps company with the בְּתוֹרַ֥ת יְהוָ֗ה. If the “Law of Yahweh” is only the Ten Commandments, the five book of Moses or the hole Old Testament is uncertain. But what is clear is that, whatever it is, the “blessed man” spends time with it and abides in its company יוֹמָ֥ם וָלָֽיְלָה, in other words, all the time, thus setting the parallel contrast with verse 1. This idea of keeping company also influences in the translation of the word בַּעֲצַ֪ת, which although conveying both ideas of “advice” and “assembly”, in the context it makes more sense to render it as the later definition.
2. What is the significance of “like a tree planted by springs of water”?
The psalmist engages here in the attempt to create a similitude between the righteous and a tree. Just as it is water what feeds the plants and trees and make them grow and fructify, it is the Law of Yahweh, and the perpetual meditation upon it, what solely feeds the soul and makes one to be blessed. A spring of water (פַּלְגֵ֫י מָ֥יִם), different from a wadi, is a constant and abundant source of life and although time does not stop and the different seasons of the year unavoidably come, the one who is like this tree will be “ever green”. Adversities will come but he is “well rooted” and “constantly feed”, therefore he will always prosper. The metaphor emphasizes the idea of keeping God’s company and avoiding those of the wicked established in the first two verses.
3. What is the relationship between blessing and doing/not doing in the psalm?
The Psalm communicates an expectation of blessing for the righteous. The blessing is conditional since the “happy man” is the subject of the verbs in the verses that describes his way of life. As the subject, he executes (or not) those actions and as a result he must be sure to prosper.
On the other hand, the prosperity of the righteous is not a reward for his good deeds but is a consequence of his wise decision to keep the company of Yahweh. This is expressed in the illustration of the tree, which is steadily planted by the constant stream of water. For any plant in that condition, the natural
The blessing of the righteous is not confined to the concept of material prosperity, for in other Psalms the wicked are also described as those who prosper. The presence of the Lord, the guarantee of his company in all that he does, this is the blessing. The wicked, on the contrary, do not stand before God. Even if they are circumcised Israelites, they do will not be part of the “congregation of the righteous.”
The Psalm also points to eternity. The words בַּמִּשְׁפָּ֑ט (v.5) and תֹּאבֵֽד (v.6) points the reader to that day when the holy assembly of the elect will be gathered in the company of their Savior to judge the wicked and enjoy the blessings of Yahweh forever.
