The Blessed Man
By A.W. Pink
From Studies in the Scriptures Publication: March, 1938
"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" (Psa. 1:1).
We have been much impressed by the fact that the wondrous and precious Psalter opens with the word "Blessed," and yet a little reflection shows it could scarcely begin with any other. As most of our readers are doubtless aware, "Psalms" means "Praises," and the key note is here struck at the very outset, for it is only the "Blessed man" who can truly praise God, as it is his praises which are alone acceptable to Him. The word "Blessed" has here, as in so many places in Scripture (like Matt. 5:3-11), a double force. First and primarily. it signifies that the Divine benediction-in contrast from God's curse, rests upon this man. Second and consequently, it denotes that he is a happy man.
"Blessed is the man," not "blessed are they": the singular number emphasises the fact that piety is strictly a personal and individual matter. Now it is very striking to observe that God has opened this book of Psalms by describing to us the one whose "praises" are alone acceptable to Him In all that follows to the end of verse 3, the Holy Spirit has given us a portrait (by which we may honestly compare ourselves) of the man on whom the Divine benediction rests, the only man who can worship the Father "in spirit and in truth." The outstanding features in this portrait of the "blessed" man may be briefly expressed in three words: his separation (v. 1), his occupation (v. 2), his fertilization (v. 3).
"Blessed is the man that walketh not in the counsel of the ungodly." As most readers are doubtless aware, the best of the commentators (as Spurgeon's "Treasury of David") take as the leading thought of this verse, the downward course of the wicked: walking, then standing (a more fixed state), and ending by sitting-thoroughly confirmed in evil; tracing a similar gradation of deterioration in their "counsel," "way" and "seat," as also in the terms by which they are designated: "ungodly-sinners-scornful." But personally, we do not think this is the thought of the verse at all, for it is irrelevant to the passage as a whole, and would destroy its unity. No, the Spirit is here describing the character and conduct of the "blessed man."
How very significant it is to note-how searching for our hearts-the first characteristic of the "blessed man" to which the Spirit here called attention is his walk, a walk in separation from the wicked! Ah, my reader, it is there, and nowhere else, that personal piety begins. There can be no walking with God, no following of Christ, no treading of the way of peace, till we separate from the world, forsake the paths of sin, turn our backs upon the "far country." "Blessed is the man that walketh not in the counsel of the ungodly." But notice exactly how it is expressed: it is not "who walketh not in the open wickedness" or even "the manifest folly," but "walketh not in the counsel of the ungodly." How searching that is! How it narrows things down!
The ungodly are ever ready to "counsel" the believer, seeming to be very solicitous of his welfare. They will warn him against being too strict and extreme, advising him to be broadminded and to "make the best of both worlds." But the policy of the "ungodly"- i.e., of those who leave God out of their lives, who have not His "fear" before their eyes-is regulated by self-will and self-pleasing, and is dominated by what they call "common sense." Alas, how many professing Christians regulate their lives by the advice and suggestions of ungodly friends and relatives: heeding such "counsel" in their business career, their social life, the furnishing and decorating of their homes, their dress and diet, the choice of school or avocation for their children.
But not so with the "blessed man." He "walketh not in the counsel godly." Rather is he afraid of it, no matter how plausible it sounds, apparently good the intention of those who proffer it. He shuns it, and says "Get thee behind me, Satan." Why? Because Divine grace has taught him that he has something infinitely better to direct his steps. God has given him a Divine revelation, dictated by unerring wisdom, suited to his every need and circumstance, designed as a "lamp unto his feet and a light unto his path." His desire and his determination is to walk by the wholesome counsel of God, and not by the corrupt counsel of the ungodly. Conversion is the soul's surrender to and acceptance of God as Guide through this world of sin.
The "blessed" man's separation from the world is given us in three details. First he "walketh not in the counsel of the ungodly," that is, according to the maxims of the world. Eve is a solemn example of one who walked in the counsel of the ungodly, as is also the daughter of Herodius. On the other hand, Joseph declining the wicked suggestion of Potiphar's wife, David refusing to follow the counsel of Saul to meet Goliath in his armour, and Job's refusal to heed his wife's voice and "curse God," are examples of those who did not do so. Second "nor standeth in the way of sinners." Here we have the associations of the blessed man: he fellowships not with sinners. No, rather does he seek communion with the righteous. Precious examples of this are found in Abram's leaving Ur of the Chaldees, Moses turning his back on the honours and treasures of Egypt, Ruth's forsaking Moab to accompany Naomi. Third "nor sitteth in the seat of the scornful." The "scornful" may here be regarded as the ones who despise and reject the true Rest-giver. "The seat" here speaks of relaxation and delectation: to sit not in the scorner's seat means that the blessed man takes not his ease nor seeks his joy in the recreations of the world. No; he has something far better than "the pleasures of sin": "in Thy presence is fullness of joy"-as Mary found at the Lord's feet.
"Blessed is the man," not "blessed are they": the singular number emphasises the fact that piety is strictly a personal and individual matter. Now it is very striking to observe that God has opened this book of Psalms by describing to us the one whose "praises" are alone acceptable to Him In all that follows to the end of verse 3, the Holy Spirit has given us a portrait (by which we may honestly compare ourselves) of the man on whom the Divine benediction rests, the only man who can worship the Father "in spirit and in truth." The outstanding features in this portrait of the "blessed" man may be briefly expressed in three words: his separation (v. 1), his occupation (v. 2), his fertilization (v. 3).
"Blessed is the man that walketh not in the counsel of the ungodly." As most readers are doubtless aware, the best of the commentators (as Spurgeon's "Treasury of David") take as the leading thought of this verse, the downward course of the wicked: walking, then standing (a more fixed state), and ending by sitting-thoroughly confirmed in evil; tracing a similar gradation of deterioration in their "counsel," "way" and "seat," as also in the terms by which they are designated: "ungodly-sinners-scornful." But personally, we do not think this is the thought of the verse at all, for it is irrelevant to the passage as a whole, and would destroy its unity. No, the Spirit is here describing the character and conduct of the "blessed man."
How very significant it is to note-how searching for our hearts-the first characteristic of the "blessed man" to which the Spirit here called attention is his walk, a walk in separation from the wicked! Ah, my reader, it is there, and nowhere else, that personal piety begins. There can be no walking with God, no following of Christ, no treading of the way of peace, till we separate from the world, forsake the paths of sin, turn our backs upon the "far country." "Blessed is the man that walketh not in the counsel of the ungodly." But notice exactly how it is expressed: it is not "who walketh not in the open wickedness" or even "the manifest folly," but "walketh not in the counsel of the ungodly." How searching that is! How it narrows things down!
The ungodly are ever ready to "counsel" the believer, seeming to be very solicitous of his welfare. They will warn him against being too strict and extreme, advising him to be broadminded and to "make the best of both worlds." But the policy of the "ungodly"- i.e., of those who leave God out of their lives, who have not His "fear" before their eyes-is regulated by self-will and self-pleasing, and is dominated by what they call "common sense." Alas, how many professing Christians regulate their lives by the advice and suggestions of ungodly friends and relatives: heeding such "counsel" in their business career, their social life, the furnishing and decorating of their homes, their dress and diet, the choice of school or avocation for their children.
But not so with the "blessed man." He "walketh not in the counsel godly." Rather is he afraid of it, no matter how plausible it sounds, apparently good the intention of those who proffer it. He shuns it, and says "Get thee behind me, Satan." Why? Because Divine grace has taught him that he has something infinitely better to direct his steps. God has given him a Divine revelation, dictated by unerring wisdom, suited to his every need and circumstance, designed as a "lamp unto his feet and a light unto his path." His desire and his determination is to walk by the wholesome counsel of God, and not by the corrupt counsel of the ungodly. Conversion is the soul's surrender to and acceptance of God as Guide through this world of sin.
The "blessed" man's separation from the world is given us in three details. First he "walketh not in the counsel of the ungodly," that is, according to the maxims of the world. Eve is a solemn example of one who walked in the counsel of the ungodly, as is also the daughter of Herodius. On the other hand, Joseph declining the wicked suggestion of Potiphar's wife, David refusing to follow the counsel of Saul to meet Goliath in his armour, and Job's refusal to heed his wife's voice and "curse God," are examples of those who did not do so. Second "nor standeth in the way of sinners." Here we have the associations of the blessed man: he fellowships not with sinners. No, rather does he seek communion with the righteous. Precious examples of this are found in Abram's leaving Ur of the Chaldees, Moses turning his back on the honours and treasures of Egypt, Ruth's forsaking Moab to accompany Naomi. Third "nor sitteth in the seat of the scornful." The "scornful" may here be regarded as the ones who despise and reject the true Rest-giver. "The seat" here speaks of relaxation and delectation: to sit not in the scorner's seat means that the blessed man takes not his ease nor seeks his joy in the recreations of the world. No; he has something far better than "the pleasures of sin": "in Thy presence is fullness of joy"-as Mary found at the Lord's feet.
