Wisdom Literature – Written Exposition

Psalm 1 – Two Opposite Ways To Live

Posted on 20th Dec 2025 by writtenexposition

INTRODUCTION

The Book of Psalms is a collection of 150 songs composed by various writers and compiled over many centuries. These songs, usually with musical accompaniment, were part of Israel’s liturgy. They have also found their place in Christian worship; not least because the thought and language of the psalms appear in the teaching and prayers of Jesus.

The psalms have universal appeal because they reflect real-life situations and therefore express lamentation, praise, petition, thanksgiving and worship. Psalm 1, usually classified as a wisdom psalm, comes first in the collection and presents the Old Testament belief that life lived in accordance with the word of God leads to usefulness and blessing whereas an ungodly life is worthless and leads to ruin.

Psalm 1 gives no hint as to who wrote it or when it was written. However, it likely predates the prophet Jeremiah who references it in Jer 17:7-8:

Blessed is the man that trusteth in the LORD, and whose hope the LORD is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.

DIVISION

1-3 THE RIGHTEOUS – the blessed life of one who lives by the word of the Lord

4-6 THE WICKED – the worthless life of the ungodly.

EXPOSITION

THE RIGHTEOUS (1-3)

(1) THE COMPANY THE BLESSED MAN SHUNS

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.

Psalm 1 begins with a beatitude – ‘blessed is’ (also Psa 32, 41, 112, 128). ‘Blessed’ means happy, privileged, blissful. The noun is plural here and could be literally translated: ‘Oh, the happinesses of!’ ‘Man’ means human being and, since it is not restricted to males, could therefore be translated ‘one’ or ‘person.’ The psalmist announces the blessedness (deep happiness) of one who lives life in a certain way. This is the person lives an upright life; however, the word ‘righteous’ does not appear until the last verse. Verse 1 is negative – it tells us what the righteous person does not do, then v.2 is positive and tells us what the righteous person does.

Three relative clauses in v.1 explain how the blessed man walks, sits and stands (cf. Deut 6:7). These three postures are a negative progression. The verbs are in the perfect tense but translated as present.

a. walketh not in the counsel of the ungodly, – the righteous man will not seek or take advice from wicked people. ‘Ungodly’ refers to an unbeliever, someone not in a covenant relationship with the Lord. Walking has to do with activity.

b. standeth not in the way of sinners, – the righteous man will not abide or linger in the way of life of sinners. A ‘sinner’ is someone who goes astray, who habitually fails to obey the Lord. The Greek equivalent means someone who misses the mark or falls short of the target. Standing has to do with identity.

c. sitteth not in the seat of the scornful. – the righteous person will not join in with or get comfortable with those who are contemptuous of and actively oppose the things of God. Sitting has to do with enjoyment.

The best example of someone whose life demonstrates these three successive steps of entanglement with sinners is righteous Lot. He first of all ‘pitched his tent toward Sodom’ (Gen 13:12), then went to live among the wicked (2 Pet 2:7-8) and then ‘sat in the gate of Sodom’ (Gen 19:1) as a judge or magistrate.

Believers ought be be careful about their counsel, their company and their conversation.

(2) THE COMMUNION THE BLESSED MAN SEEKS

But his delight is in the law of the LORD; and in his law doth he meditate day and night.

In v.2 the psalmist moves on to describe what the happy man does. The ‘but’ presents a contrast. It emphasises that the righteous life is not all negative – there is a positive side to it.

He delights in the Lord’s instruction. – ‘Law’ (torah) is a general word meaning instruction, direction, guidance, teaching, law. This man delights not just in instruction as such but in the instruction of the Lord. The divine torah was not just passed on orally (e.g. Deut 1:5) but recorded in writing from early times (Josh 24:26). Torah came to refer almost exclusively to the Pentateuch but in Psalm 1 is probably used in its wider sense; doubtless including the collection of songs in which this psalm is the first. ‘Delight’ – meaning pleasure or desire – has the idea of inclination. This man positively delights in communion with the Lord through his torah.
He meditates on the Lord’s instruction. – ‘Day and night’ is a merism meaning ‘all the time.’ The happy man habitually views everything through the lens of the law of the Lord; upon which he meditates constantly. ‘Meditate’ (hāg̱āh) is the figurative sense of a word which contains the idea of mumbling or muttering – probably reflecting the fact that in ancient times people read aloud (e.g. the Ethiopian Eunuch, Acts 8:30). The word is used for the the sound of the human voice (Psa 35:28), for the cooing of a dove and for the growling of a young lion (Isa 31:4).

One might say that in v.2a the blessed man loves God’s word, in v.2b he learns God’s and in v.3 he lives God’s word.

(3) THE CHARACTER THE BLESSED MAN SHOWS

And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

‘And he shall be’ – lit. this one is – refers to the blessed man of v.1. The psalmist uses a simile (‘like a tree’) to represent prosperity. The blessed man is:

Prominent – ‘like a tree’ he stands out. There ought to be a marked difference between the life of a believer and that of an unbeliever.
Planted – ‘by the rivers of water’ – the tree has either been deliberately cultivated or transplanted in that location – a stream or irrigation channel. This would remind us of sanctification – being set apart for God.
Productive – ‘bringeth forth his fruit’ – he shows proper growth, fulfils his purpose. This would suggest service for God.
Predictable – ‘in his season’ – he is reliable.
Perpetual – ‘his leaf also will not wither’ – with his roots firmly in soil near a stream this man is constantly sustained and nourished by his communion with the Lord.
Prosperous – whatever he does leads to a successful conclusion.

In the book of Joshua also prosperity is linked to meditation upon and observance of the law of the Lord:

Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest.
This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. Joshua 1:7-8

(4) A STARK CONTRAST

The ungodly are not so: but are like the chaff which the wind driveth away.

In sharp contrast to the blessed man who is firmly-rooted, productive and resilient the ungodly ‘are not so.’ They are the opposite of the tree for the simile describing the ungodly is ‘they are like chaff’ – the dried husk that is separated from wheat during threshing. Chaff is worthless and useless – it is hard, inedible and utterly at the mercy of the wind. It is without root, unstable, has no substance, serves no useful purpose and lacks permanence. It will just be swept away. This image represents someone who is fickle and driven by every desire or cultural trend.

(5) A SAD SEPARATION

Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.

Verse 5 introduces the logical consequence. Because they are chaff they ‘will not stand.’ This word for ‘stand’ in v.5 is not the same as that in v.1. A courtroom scene is in view here – possibly this points forward to a time of final judgment when the Lord will be the judge – although here it would seem that the righteous, sitting in assembly, are thought of as the ones who judge. In such a situation the ungodly will have no valid defence and as sinners will have no place among the righteous.

‘Righteous’ is a plural noun. Up to this point the blessed man has been mentioned in the singular whereas six times plural words have been used for the wicked (v.1 ungodly, sinners, scornful, v.4 ungodly, v.5 ungodly, sinners). Now the blessed man is no longer solitary – he belongs to the community of the righteous – the people of God. Good will not be overwhelmed by evil.

(6) CONCLUSION – TWO PATHS

For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

‘For’ gives the reason why all that has already been said in the psalm (the contrast between the blessed man and the ungodly) is true. The Lord ‘knows’ (has regard to, notices, approves of) the path of the righteous but the path of the ungodly will perish. Here, for the first time in the psalm, the Lord is viewed as active. ‘Know’ is often used in an intimate sense and implies a personal relationship as well as knowledge or perception.

The righteous love, learn and live God’s word and as they apply it to themselves the Lord approves and watches over them on their path of life. The wicked, however, tread their own path by themselves. That path perishes, and by implication all those on it as well. The psalm that begins with ‘blessed’ ends with ‘perish.’

SUMMATION

Psalm 1 describes two opposite ways to live. It begins by declaring that the ‘blessed’ person is someone who avoids the influence of the wicked. Instead of taking advice from evildoers he delights in the law of the Lord and meditates on it constantly. He is likened to a tree planted by streams of water – stable, well-nourished, fruitful, useful – and is assured of success in all his endeavours.

By contrast, the wicked are like chaff that gets blown away by the wind; an image that emphasises their lack of substance and permanence. The psalm concludes with an assertion that the way of the righteous is known by the Lord but the way of the wicked will perish. Each leads to a different outcome; either a life of blessing and fulfilment or one that is ineffective and unprofitable.

It is the responsibility of anyone who reads Psalm 1 to reflect upon and evaluate the influences upon his/her life and, it is hoped, choose to tread the blessed path of the righteous.

Exposition

PSALM 61

Posted on 28th Sep 202318th Dec 2025 by writtenexposition

(To the chief Musician upon Neginah, A Psalm of David.)

1. Hear my cry, O God; attend unto my prayer.

2. From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I.

3. For thou hast been a shelter for me, and a strong tower from the enemy.

4. I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. Selah.

5. For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name.

6. Thou wilt prolong the king’s life: and his years as many generations.

7. He shall abide before God for ever: O prepare mercy and truth, which may preserve him.

8. So will I sing praise unto thy name for ever, that I may daily perform my vows.

INTRODUCTION

The Book of Psalms is possibly the best-loved book in the Bible. It stands as a testament to prayer, worship, praise, thanksgiving, adoration, and unwavering confidence in the Lord. It is a spiritual repository, encapsulating the full spectrum of human experience. Remarkably, despite its antiquity, it resonates with the same emotions, conflicts, and apprehensions that pervade contemporary life. It candidly articulates doubts, fears, grief, and anxieties, as well as assurance, trust, and hope.

It may be helpful to bear the following in mind when perusing the Psalms:

Poetic Essence: The Psalms are steeped in the art of Hebrew poetry, this may not be obvious in English translations.
Lyrical Tradition: Originally intended for musical accompaniment, the Psalms are compositions which were designed to be sung.
Devotional Utility: These verses are ideally suited for both public and private acts of worship.
Historical Anchorage: The Psalms derive their authenticity from genuine life experiences and historical events, notably episodes from the life of King David, particularly when on the run from King Saul and later, his own son Absalom.
Prophetic Dimensions: It is said that the New Testament features two hundred and nineteen quotations from the Old Testament, of which one hundred and sixteen are drawn from the Book of Psalms. Many of these citations are prophecies, foreshadowing the advent of the Lord Jesus Christ.
Doctrinal Significance: The Psalms provide profound insights into the character of God. They impart theological teachings concerning the nature, attributes, mercies, and works of God.

The Book of Psalms thus serves a dual purpose. It imparts doctrinal truths about God and the Lord Jesus Christ while also furnishing guidance to us for daily living as believers This is consistent with the overarching intent of the Old Testament scriptures which is expressed by the Apostle Paul in Romans 15:4: “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.”

Historically, the Book of Psalms has been embraced by Christians through the centuries, although its origins were as Israel’s hymnal. The Psalms were originally intended to be sung – they are essentially poems set to music – but modern Christianity has mostly departed from this practice. The Psalms, however, remain an enduring source of spiritual contemplation and devotional help.

In this post I hope to shed some light on the title of this Psalm, offer a concise summary of its contents, and conclude with a brief reflection on its pivotal statement.

THE TITLE AND HISTORICAL CONTEXT OF PSALM 61

Among the 150 Psalms, more than a hundred bear an inscript (heading or caption) containing specific details about the Psalm, along with directions for musicians regarding the tune or musical accompaniment. These titles, likely added sometime after the collection of the Psalms, date back to ancient times. Some words in these titles are so old that their meanings were lost even before the time of Christ, leaving rabbis to speculate about their significance. One such enigmatic word appears in the title of Psalm 61, and that word is “Neginah.”

The title of Psalm 61 reads: “To the chief musician upon Neginah, A Psalm of David.”

“Neginah” (singular) appears only here, while some other Psalms (4, 6, 54, 55, 67, 71) feature the plural form, “Neginoth,” in their headings. The term “Neginoth” can denote either “music” or “song” (as seen in Job 30:9, Psalms 69:12, Lamentations 3:14, and Lamentations 5:14) or even refer to a stringed instrument, as observed in Habakkuk 3:19:

“The LORD God is my strength, and he will make my feet like hinds’ feet, and he will make me to walk upon mine high places. To the chief singer on my stringed instruments (neginoth).”

Scholars debate whether “Neginah” in the title of Psalm 61 refers to a specific tune or melody or perhaps an ancient stringed instrument, details of which have faded into history. Other Psalms incorporate musical instruments in their titles, such as:

“Alamoth” in Psalm 46, thought to be a high-pitched harp.
“Gittith” in Psalms 8, 81, and 84, something akin to a guitar.
“Mahalath” in Psalms 5 and 88, indicating flutes.
“Sheminith” in Psalms 6, 12, and 1 Chronicles 15:21, referring to lyres or harps.

Notably, “A Psalm of David” reveals that King David penned this particular Psalm. Of the 150 Psalms, David is credited with composing 73, while the remaining ones are attributed to various authors, including Asaph (50; 73-83) , Ethan the Ezrahite (89), Heman the Ezrahite (88), Moses (90), and Solomon (127). David wrote so many psalms that he was known as “the sweet psalmist of Israel.” 2 Sam 23:1

THE ESSENCE AND MESSAGE OF PSALM 61

Psalm 61 lies within a cluster of Psalms (56-64) which offer sombre glimpses into King David’s life and the challenges he confronted. This brief Psalm traces the author’s emotional journey, beginning with desperation and culminating in a reaffirmation of trust in God. Whilst the specific circumstances are not elaborated, the Psalm provides a glimpse into the author’s inner turmoil, frustration, and mental anguish as he cries out to God in anticipation of relief.

Verse 1 commences with an urgent yell of desperation: “Hear my cry, O God!” The Psalmist conveys his sense of distance from God by claiming to call from the “end of the earth,” symbolizing alienation and indicating dire circumstances. His heart is faint with despair (“heart” here signifies courage that has failed) thus mirroring the inner turmoil of the Psalmist.

However, amid his despair, the Psalmist realizes that there is only one who can help in times of great need – God. Therefore, he reaches out to the Almighty for comfort and strength. This underscores for us the importance of turning to God in prayer even in the darkest moments of life.

In verses 2-4, the Psalmist invokes three powerful metaphors to describe God: a high rock that offers refuge, a strong tower that symbolizes security, and peaceful shelter (under God’s wings). These images emphasize God’s omnipotence and reliability in all circumstances. This confidence that the Psalmist has in God’s protection and strength is rooted in past experiences.

In the latter part of the psalm, the author expresses unshakable confidence in God’s faithfulness: “For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name.” This declaration underscores the fundamental belief that God not only hears but also responds to the sincere petitions of His worshippers. It is enduring faith like this that has sustained believers through the ages.

The Psalmist concludes with a commitment to ongoing worship: “So will I sing praise unto thy name forever, that I may daily perform my vows.” This reflects a resolute dedication to a life of worship and gratitude, acknowledging that the relationship with God transcends a single moment of need and extends into daily devotion, from the present into eternity.

THE PIVOTAL STATEMENT OF PSALM 61

Allow me to conclude with a reflection on what is, for me, the key statement within this Psalm:

Verse 2b states, “When my heart is overwhelmed: lead me to the rock that is higher than I.”

This text reveals a profound truth – that, despite our faithfulness to God, life can be fraught with challenges and difficulties.” “When” rather than “If” underscores the fact that every believer, at some point, will experience moments of overwhelming despair. The word “overwhelmed” paints a vivid picture of being buried beneath darkness, crushed, and enshrouded by life’s burdens.

Christians can find themselves overwhelmed in various ways:

Overwhelmed by Sin: Despite being cleansed from sin, Christians can still falter and err. This realization of our sinful nature can be overwhelming. Yet, we have the means to rise above it through confession and seeking God’s forgiveness. 1 John 1:9 “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”
Overwhelmed by Sorrow: This world is filled with sorrow, stemming from the consequences of human actions and the fragility of life. Loss, betrayal, and shattered dreams can bring overwhelming grief. In such moments, we turn to God for solace.
Overwhelmed by Suffering: Suffering is an undeniable part of life. Illness, mortality, and witnessing the suffering of others can lead to feelings of being overwhelmed. In these times, we rely on God’s strength to endure.
Overwhelmed by Service: While serving God is a privilege, it can also become burdensome. Burnout, disappointment, and feeling unappreciated can make service overwhelming. It is crucial to rely on God for strength and guidance in service.

In all these scenarios, the Psalmist’s cry becomes our own: “When my heart is overwhelmed: lead me to the rock that is higher than I.” It is a reminder that, in times of despair, we must turn to the Lord, the One who stands as our refuge and stronghold, and acknowledge our dependence on God’s strength to navigate life’s challenges and maintain our devotion to Him. Notice the four ‘I will’s in the psalm.

v.2 ‘I will cry’

v.4 ‘I will abide’

v.4 ‘I will trust’

v.8 ‘I will sing praise’

So, as we ponder Psalm 61, we find in its verses a timeless guide for seeking solace in God’s unwavering presence, irrespective of life’s overwhelming moments. Like other psalms, Psalm 61 has been a source of strength and comfort for countless believers throughout history. Its enduring appeal lies in its capacity to speak to the human condition and offer a pathway to deeper spiritual connection and understanding.

General

A GOOD WORD

Posted on 27th Aug 202318th Dec 2025 by writtenexposition

‘Heaviness in the heart of man maketh it stoop: but a good word maketh it glad.’ Prov 12:25

Have you ever had heaviness of heart? Have you ever been anxious, worried about the present and apprehensive about what the future might hold. If so you are not the only one. All of us at one time or another find ourselves in that situation. This little verse addresses the problem of a heavy heart.

It paints a picture, in just a few words, of someone who is bowed down, who is figuratively stooped and bent over because of an anxious heart. This person is downcast and discouraged, full of uneasiness, fear, apprehension and stress. This is someone who has come to the end of his tether, who just does not know what to do. Worry has given way to despair, and the burden is so heavy that this person has hit rock-bottom, now looks downward all the time, and cannot even look up for help.

But then something occurs that brings about a noticeable change. Depression and dejection have lifted. That person is no longer stooped, the load has lightened. What has happened? A good word was spoken to him, and this good word banished the heaviness in his heart.

We human beings need to hear a good word every now and then. From time to time we all require encouragement. In this verse a wise man observed that a good word makes a person glad. The good word actually uplifts the anxious heart.

Think of some examples of individuals in the Bible who had heaviness of the heart;

Nehemiah:- ‘And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven.’ Neh 1:4

David:- ‘I am troubled; I am bowed down greatly; I go mourning all the day long.’ Psalm 38:6

Jeremiah:- ‘When I would comfort myself against sorrow, my heart is faint in me.’Jer 8:18

Where is that necessary ‘good word’ likely to come from. Let me suggest three possible sources.

1. THE WORD OF GOD

‘…thy word was unto me the joy and rejoicing of mine heart…’ Jer 15:16

Ideally, for a Christian, the first recourse for support should always be the living word of God. We ought to turn immediately to the Bible whenever we need ‘a good word’. There are many ‘exceeding great and precious promises’ (2 Pet 1:4) and encouraging verses in God’s word. Verses such as:

‘For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.’ 2 Tim 1:7

‘Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD.’ Psalm 31:24

‘Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.’ Jn 14:27

When we are bowed down with worry let us turn to the Bible, and find relief from heaviness of heart.

2. THE ASSEMBLY OF GOD

‘Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.’ Heb 10:25

We ought to receive encouragement at the meetings of the assembly of God, the local church. There may be exceptions but, generally speaking, whenever we attend a meeting, especially the ‘Breaking of Bread’, we receive ‘a good word’ as a result of hearing:

The hymns of worship sung.
Thanks given to God for his great plan of salvation.
The word of God publicly read and preached.
The name of the our Lord Jesus uplifted and praised.

3. THE CHILDREN OF GOD

Still thinking of v.25 of Hebrews 10:

“… exhorting one another: and so much the more, as ye see the day approaching.” Hebrews 10:25

Every Christian has a responsibility to encourage others. According to the author of the Epistle to the Hebrews this is something we ought to do often. Do you ever take the time to speak ‘a good word’ of encouragement and comfort to a fellow-believer?

Finally, it is possible to become so bowed down with anxiety that we just don’t get anything from reading the Bible, attending church meetings (even if able to do so), or conversing with other Christians. In the event that we find ourselves in such a distressing situation let us console ourselves with the thought that God loves us. At the very least, when nothing else seems to be going right, we can rely on that.

‘The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.’ Jer 31:3

Notice that ‘thee’ is singular. God’s love for each one of us is personal and individual.

Aren’t we thankful that there is a remedy for heaviness (anxiety, fear and apprehension) in our hearts. This verse supplies the solution. Proverbs 12:25 says plainly that ‘a good word’ will restore our joy.

‘Heaviness in the heart of man maketh it stoop: but a good word maketh it glad.’