TRV
Translation
King James Version
But his delight is in the law of the LORD; and in his law doth he meditate day and night.
Complete Jewish Bible
Their delight is in ADONAI's Torah; on his Torah they meditate day and night.
Berean Standard Bible
But his delight is in the Law of the LORD, and on His law he meditates day and night.
American Standard Version
But his delight is in the law of Jehovah; And on his law doth he meditate day and night.
World English Bible Messianic
but his delight is in the LORD’s law. On his Torah he meditates day and night.
Geneva Bible (1599)
But his delite is in the Lawe of the Lord, and in his Lawe doeth he meditate day and night.
Young's Literal Translation
But--in the law of Jehovah is his delight, And in His law he doth meditate by day and by night:
In the KJVVerse 13,942 of 31,102
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Commentary on Psalms 1 verses 1–3
1 ¶ 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.
2 But his delight is in the law of the LORD; and in his law doth he meditate day and night.
3 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.
I. II. Main points1. 2. Sub-points
The psalmist begins with the character and condition of a godly man, that those may first take the comfort of that to whom it belongs. Here is,
I. A description of the godly man's spirit and way, by which we are to try ourselves. The Lord knows those that are his by name, but we must know them by their character; for that is agreeable to a state of probation, that we may study to answer to the character, which is indeed both the command of the law which we are bound in duty to obey and the condition of the promise which we are bound in interest to fulfil. The character of a good man is here given by the rules he chooses to walk by and to take his measures from. What we take at our setting out, and at every turn, for the guide of our conversation, whether the course of this world or the word of God, is of material consequence. An error in the choice of our standard and leader is original and fatal; but, if we be right here, we are in a fair way to do well.
1.A godly man, that he may avoid the evil, utterly renounces the companionship of evil-doers, and will not be led by them (Psa 1:1): He walks not in the council of the ungodly, etc. This part of his character is put first, because those that will keep the commandments of their God must say to evil-doers, Depart from us (Psa 119:115), and departing from evil is that in which wisdom begins. (1.) He sees evil-doers round about him; the world is full of them; they walk on every side. They are here described by three characters, ungodly, sinners, and scornful. See by what steps men arrive at the height of impiety. Nemo repente fit turpissimus - None reach the height of vice at once. They are ungodly first, casting off the fear of God and living in the neglect of their duty to him: but they rest not there. When the services of religion are laid aside, they come to be sinners, that is, they break out into open rebellion against God and engage in the service of sin and Satan. Omissions make way for commissions, and by these the heart is so hardened that at length they come to be scorners, that is, they openly defy all that is sacred, scoff at religion, and make a jest of sin. Thus is the way of iniquity down-hill; the bad grow worse, sinners themselves become tempters to others and advocates for Baal. The word which we translate ungodly signifies such as are unsettled, aim at no certain end and walk by no certain rule, but are at the command of every lust and at the beck of every temptation. The word for sinners signifies such as are determined for the practice of sin and set it up as their trade. The scornful are those that set their mouths against the heavens. These the good man sees with a sad heart; they are a constant vexation to his righteous soul. But, (2.) He shuns them wherever he sees them. He does not do as they do; and, that he may not, he does not converse familiarly with them. [1.] He does not walk in the counsel of the ungodly. He is not present at their councils, nor does he advise with them; though they are ever so witty, and subtle, and learned, if they are ungodly, they shall not be the men of his counsel. He does not consent to them, nor say as they say, Luk 23:51. He does not take his measures from their principles, nor act according to the advice which they give and take. The ungodly are forward to give their advice against religion, and it is managed so artfully that we have reason to think ourselves happy if we escape being tainted and ensnared by it. [2.] He stands not in the way of sinners; he avoids doing as they do; their way shall not be his way; he will not come into it, much less will he continue in it, as the sinner does, who sets himself in a way that is not good, Psa 36:4. He avoids (as much as may be) being where they are. That he may not imitate them, he will not associate with them, nor choose them for his companions. He does not stand in their way, to be picked up by them (Pro 7:8), but keeps as far from them as from a place or person infected with the plague, for fear of the contagion, Pro 4:14, Pro 4:15. He that would be kept from harm must keep out of harm's way. [3.] He sits not in the seat of the scornful; he does not repose himself with those that sit down secure in their wickedness and please themselves with the searedness of their own consciences. He does not associate with those that sit in close cabal to find out ways and means for the support and advancement of the devil's kingdom, or that sit in open judgment, magisterially to condemn the generation of the righteous. The seat of the drunkards is the seat of the scornful, Psa 69:12. Happy is the man that never sits in it, Hos 7:5.
2.A godly man, that he may do that which is good and cleave to it, submits to the guidance of the word of God and makes that familiar to him, Psa 1:2. This is that which keeps him out of the way of the ungodly and fortifies him against their temptations. By the words of thy lips I have kept me from the path of the deceiver, Psa 17:4. We need not court the fellowship of sinners, either for pleasure or for improvement, while we have fellowship with the word of God and with God himself in and by his word. When thou awakest it shall talk with thee, Pro 6:22. We may judge of our spiritual state by asking, "What is the law of God to us? What account do we make of it? What place has it in us?" See here, (1.) The entire affection which a good man has for the law of God: His delight is in it. He delights in it, though it be a law, a yoke, because it is the law of God, which is holy, just, and good, which he freely consents to, and so delights in, after the inner man, Rom 7:16, Rom 7:22. All who are well pleased that there is a God must be well pleased that there is a Bible, a revelation of God, of his will, and of the only way to happiness in him. (2.) The intimate acquaintance which a good man keeps up with the word of God: In that law doth he meditate day and night; and by this it appears that his delight is in it, for what we love we love to think of, Psa 119:97. To meditate in God's word is to discourse with ourselves concerning the great things contained in it, with a close application of mind, a fixedness of thought, till we be suitably affected with those things and experience the savour and power of them in our hearts. This we must do day and night; we must have a constant habitual regard to the word of God as the rule of our actions and the spring of our comforts, and we must have it in our thoughts, accordingly, upon every occasion that occurs, whether night or day. No time is amiss for meditating on the word of God, nor is any time unseasonable for those visits. We must not only set ourselves to meditate on God's word morning and evening, at the entrance of the day and of the night, but these thought should be interwoven with the business and converse of every day and with the repose and slumbers of every night. When I awake I am still with thee.
II. An assurance given of the godly man's happiness, with which we should encourage ourselves to answer the character of such. 1. In general, he is blessed, Psa 5:1. God blesses him, and that blessing will make him happy. Blessednesses are to him, blessings of all kinds, of the upper and nether springs, enough to make him completely happy; none of the ingredients of happiness shall be wanting to him. When the psalmist undertakes to describe a blessed man, he describes a good man; for, after all, those only are happy, truly happy, that are holy, truly holy; and we are more concerned to know the way to blessedness than to know wherein that blessedness will consist. Nay, goodness and holiness are not only the way to happiness (Rev 22:14) but happiness itself; supposing there were not another life after this, yet that man is a happy man that keeps in the way of his duty. 2. His blessedness is here illustrated by a similitude (Psa 1:3): He shall be like a tree, fruitful and flourishing. This is the effect, (1.) Of his pious practice; he meditates in the law of God, turns that in succum et sanguinem - into juice and blood, and that makes him like a tree. The more we converse with the word of God the better furnished we are for every good word and work. Or, (2.) Of the promised blessing; he is blessed of the Lord, and therefore he shall be like a tree. The divine blessing produces real effects. It is the happiness of a godly man, [1.] That he is planted by the grace of God. These trees were by nature wild olives, and will continue so till they are grafted anew, and so planted by a power from above. Never any good tree grew of itself; it is the planting of the Lord, and therefore he must in it be glorified. Isa 61:3, The trees of the Lord are full of sap. [2.] That he is placed by the means of grace, here called the rivers of water, those rivers which make glad the city of our God (Psa 46:4); from these a good man receives supplies of strength and vigour, but in secret undiscerned ways. [3.] That his practices shall be fruit, abounding to a good account, Phi 4:17. To those whom God first blessed he said, Be fruitful (Gen 1:22), and still the comfort and honour of fruitfulness are a recompense for the labour of it. It is expected from those who enjoy the mercies of grace that, both in the temper of their minds and in the tenour of their lives, they comply with the intentions of that grace, and then they bring forth fruit. And, be it observed to the praise of the great dresser of the vineyard, they bring forth their fruit (that which is required of them) in due season, when it is most beautiful and most useful, improving every opportunity of doing good and doing it in its proper time. [4.] That his profession shall be preserved from blemish and decay: His leaf also shall not wither. As to those who bring forth only the leaves of profession, without any good fruit, even their leaf will wither and they shall be as much ashamed of their profession as ever they were proud of it; but, if the word of God rule in the heart, that will keep the profession green, both to our comfort and to our credit; the laurels thus won shall never wither. [5.] That prosperity shall attend him wherever he goes, soul-prosperity. Whatever he does, in conformity to the law, it shall prosper and succeed to his mind, or above his hope.
In singing these verses, being duly affected with the malignant and dangerous nature of sin, the transcendent excellencies of the divine law, and the power and efficacy of God's grace, from which our fruit is found, we must teach and admonish ourselves, and one another, to watch against sin and all approaches towards it, to converse much with the word of God, and abound in the fruit of righteousness; and, in praying over them, we must seek to God for his grace both to fortify us against every evil word and work and to furnish us for every good word and work.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–3. Public domain.
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Origen of AlexandriaAD 253
SELECTIONS FROM THE PSALMS 1:2
[The blessed person] meditates on the law of the Lord day and night, not as one who entrusts the words of the law to his memory without works, but as one who by meditating performs works consistent with it, until through the disciplined meditation of the works that the law instructs, he is prepared for excelling in all the things that apply for living perfectly according to the law.
Origen of AlexandriaAD 253
HOMILIES ON PSALMS 11:3
Certainly, even if I shall not have been able to understand everything, if I am, nevertheless, busily engaged in the divine Scriptures and “I meditate on the law of God day and night” and at no time at all do I desist inquiring, discussing, investigating, and certainly, what is greatest, praying God and asking for understanding from him who “teaches humankind knowledge,” I shall appear to dwell “at the well of vision.” … You too, therefore, if you shall always search the prophetic visions, if you always inquire, always desire to learn, if you meditate on these things, if you remain in them, you too will receive a blessing from the Lord and dwell “at the well of vision.” For the Lord Jesus will appear to you also, “in the way,” and will open the Scriptures to you so that you may say, “Was not our heart burning within us when he opened to us the Scriptures?” But he appears to those who think about him and meditate on him and live “in his law day and night.”
Hilary of PoitiersAD 367
There is no doubt then that, as this instance proves, the undutiful (or ungodly) must be distinguished from the sinner. And, indeed, general opinion agrees to call those men ungodly who scorn to search for the knowledge of God, who in their irreverent mind take for granted that there is no Creator of the world, who assert that it arrived at the order and beauty which we see by chance movements, who, in order to deprive their Creator of all power to pass judgment on a life lived rightly or in sin, will have it that man comes into being and passes out of it again by the simple operation of a law of nature.
Thus, all the counsel of these men is wavering, unsteady, and vague, and wanders about in the same familiar paths and over the same familiar ground, never finding a resting-place, for it fails to reach any definite decision. They have never in their system risen to the doctrine of a Creator of the world, for instead of answering our questions as to the cause, beginning, and duration of the world, whether the world is for man, or man for the world, the reason of death, its extent and nature, they press in ceaseless motion round the circle of this godless argument and find no rest in these imaginings.
There are, besides, other counsels of the ungodly, i.e., of those who have fallen into heresy, unrestrained by the laws of either the New Testament or the Old. Their reasoning ever takes the course of a vicious circle; without grasp or foothold to stay them they tread their interminable round of endless indecision. Their ungodliness consists in measuring God, not by His own revelation, but by a standard of their choosing; they forget that it is as godless to make a God as to deny Him; if you ask them what effect these opinions have on their faith and hope, they are perplexed and confused, they wander from the point and wilfully avoid the real issue of the debate. Happy is the man then who has not walked in this kind of counsel of the ungodly, nay, who has not even entertained the wish to walk therein, for it is a sin even to think for a moment of things that are ungodly.
The next condition is, that the man who has not walked in the counsel of the ungodly shall not stand in the way of sinners. For there are many whose confession concerning God, while it acquits them of ungodliness, yet does not set them free from sin; those, for example, who abide in the Church but do not observe her laws; such are the greedy, the drunken, the brawlers, the wanton, the proud, hypocrites, liars, plunderers. No doubt we are urged towards these sins by the promptings of our natural instincts; but it is good for us to withdraw from the path into which we are being hurried and not to stand therein, seeing that we are offered so easy a way of escape. It is for this reason that the man who has not stood in the way of sinners is happy, for while nature carries him into that way, religious belief draws him back.
Now the third condition for gaining happiness is not to sit in the seat of pestilence. The Pharisees sat as teachers in Moses' seat, and Pilate sat in the seat of judgment: of what seat then are we to consider the occupation pestilential? Not surely of that of Moses, for it is the occupants of the seat and not the occupation of it that the Lord condemns when He says: The Scribes and Pharisees sit on Moses' seat; whatsoever they bid you do, that do; but do not ye after their work. Matthew 23:2 The occupation of that seat is not pestilential, to which obedience is enjoined by the Lord's own word. That then must be really pestilential, the infection of which Pilate sought to avoid by washing his hands. For many, even God-fearing men, are led astray by the canvassing for worldly honours; and desire to administer the law of the courts, though they are bound by those of the Church.
But although they bring to the discharge of their duties a religious intention, as is shown by their merciful and upright demeanour, still they cannot escape a certain contagious infection arising from the business in which their life is spent. For the conduct of civil cases does not suffer them to be true to the holy principles of the Church's law, even though they wish it. And without abandoning their pious purpose they are compelled, against their will, by the necessary conditions of the seat they have won, to use, at one time invective, at another, insult, at another, punishment; and their very position makes them authors as well as victims of the necessity which constrains them, their system being as it were impregnated with the infection. Hence this title, the seat of pestilence, by which the Prophet describes their seat, because by its infection it poisons the very will of the religiously minded.
But the fact that he has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of pestilence, does not constitute the perfection of the man's happiness. For the belief that one God is the Creator of the world, the avoidance of sin by the pursuit of unassuming goodness, the preference of the tranquil leisure of private life to the grandeur of public position— all this may be found even in a pagan. But here the Prophet, in portraying in the likeness of God the man that is perfect— one who may serve as a noble example of eternal happiness— points to the exercise by him of no commonplace virtues, and to the words, But his will has been in the Law of the Lord, for the attainment of perfect happiness. To refrain from what has gone before is useless unless his mind be set on what follows, But his will has been in the Law of the Lord. The Prophet does not look for fear. The majority of men are kept within the bounds of Law by fear; the few are brought under the Law by will: for it is the mark of fear not to dare to omit what it is afraid of, but of perfect piety to be ready to obey commands. This is why that man is happy whose will, not whose fear, is in the Law of God.
Hilary of PoitiersAD 367
Now the words which stand at the beginning of the Psalm are quite unsuited to the Person and Dignity of the Son, while the whole contents are in themselves a condemnation of the careless haste that would use them to extol Him. For when it is said, and his will has been in the Law of the Lord, how (seeing that the Law was given by the Son of God) can a happiness which depends on his will being in the Law of the Lord be attributed to Him Who is Himself Lord of the Law? That the Law is His He Himself declares in the seventy-seventh Psalm, where He says: Hear My Law, O My people: incline your ears unto the words of My mouth. I will open My mouth in a parable. And the Evangelist Matthew further asserts that these words were spoken by the Son, when he says For this cause spoke He in parables that the saying might be fulfilled: I will open My mouth in parables. Matthew 13:35 The Lord then gave fulfilment in act to His own prophecy, speaking in the parables in which He had promised that He would speak. But how can the sentence, and he shall be like a tree planted by the rills of water,— wherein growth in happiness is set forth in a figure— be possibly applied to His Person, and a tree be said to be more happy than the Son of God, and the cause of His happiness, which would be the case if an analogy were established between Him and it in respect of growth towards happiness? Again, since according to Wisdom Proverbs 8:22 and the Apostle, He is both before the ages and before times eternal, and is the First-born of every creature; and since in Him and through Him all things were created, how can He be happy by becoming like objects created by Himself? For neither does the power of the Creator need for its exaltation comparison with any creature, nor does the immemorial age of the First-born allow of a comparison involving unsuitable conditions of time, as would be the case if He were compared to a tree. For that which shall be at some point of future time cannot be looked upon as having either previously existed or as now existing anywhere. But whatsoever already is does not need any extension of time to begin existence, because it already possesses continuous existence from the date of its beginning up till the present.
Hilary of PoitiersAD 367
HOMILY ON PSALM 1:12
Meditation in the law does not lie in reading its words but in pious performance of its injunctions; not in a mere perusal of the books and writings but in a practical meditation and exercise in their respective contents, and in a fulfillment of the law by the works we do by night and day, as the apostle says: “Whether you eat or drink, or whatsoever you do, do all to the glory of God.”
Hilary of PoitiersAD 367
But then sometimes the will needs supplementing; and the mere desire for perfect happiness does not win it, unless performance wait upon intention. The Psalm, you remember, goes on: And in His Law will he meditate day and night. The man achieves the perfection of happiness by unbroken and unwearied meditation in the Law. Now it may be objected that this is impossible owing to the conditions of human infirmity, which require time for repose, for sleep, for food: so that our bodily circumstances preclude us from the hope of attaining happiness, inasmuch as we are distracted by the interruption of our bodily needs from our meditation by day and night. Parallel to this passage are the words of the Apostle, Pray without ceasing (1 Thessalonians 5:17) As though we were bound to set at naught our bodily requirements and to continue praying without any interruption! Meditation in the Law, therefore, does not lie in reading its words, but in pious performance of its injunctions; not in a mere perusal of the books and writings, but in a practical meditation and exercise in their respective contents, and in a fulfilment of the Law by the works we do by night and day, as the Apostle says: Whether you eat or drink, or whatsoever ye do, do all to the glory of God" (1 Corinthians 10:31) The way to secure uninterrupted prayer is for every devout man to make his life one long prayer by works acceptable to God and always done to His glory: thus a life lived according to the Law by night and day will in itself become a nightly and daily meditation in the Law.
But now that the man has found perfect happiness by keeping aloof from the counsel of the ungodly and the way of sinners and the seat of pestilence, and by gladly meditating in the Law of God by day and by night, we are next to be shown the rich fruit that this happiness he has won will yield him. Now the anticipation of happiness contains the germ of future happiness. For the next verse runs: And he shall be like a tree planted beside the rills of water, which shall yield its fruit in its own season, whose leaf also shall not fall off. This may perhaps be deemed an absurd and inappropriate comparison, in which are extolled a planted tree, rills of water, the yielding of fruit, its own time, and the leaf that falls not. All this may appear trivial enough to the judgment of the world. But let us examine the teaching of the Prophet and see the beauty that lies in the objects and words used to illustrate happiness.
Hilary of PoitiersAD 367
HOMILY ON PSALM 1:11
The majority of people are kept within the bounds of law by fear; the few are brought under the law by will. For it is the mark of fear not to dare to omit what it is afraid of, but of perfect piety to be ready to obey commands. This is why that one is happy whose will, not whose fear, is in the law of God.
Athanasius of AlexandriaAD 373
FESTAL LETTERS 5:1
The splendid brilliance of God’s grace never suffers an eclipse. No, it is always at hand to enlighten the inner thoughts of those who really want it. Great good comes to people who, enlightened by the grace of God, make it their habit to apply the truths of holy Scripture to their lives. They receive just such a blessing as the psalmist describes.… Those blessings come because the person who accepts God’s grace is not illumined by mere physical light from the sun, the moon or even the whole host of stars. Rather, he glows all over with the radiant brilliance of God.
Ambrose of MilanAD 397
Commentaries on the Twelve Davidic Psalms
(Verse 2.) "But in the law of the Lord was his will, and in his law he shall meditate day and night"; that is, blessed is he who does these things with counsel, reason, prudence; for even a small child can abstain from those things which have been said, not by virtue, but by impossibility and ignorance of sinning. Even an irrational beast can comply, to which there is no power of counsel, no sense of error. Therefore, this is the fourth thing that follows, in which the definition of a blessed man is distinguished from a beast; because a wise man is subject to the law by will, not by necessity. For it matters greatly; because in willingness, there is the reward of fruit; in necessity, there is the obedience of dispensation. For thus the Apostle taught us, saying: If I do this willingly, I have a reward: but if against my will, a dispensation of stewardship is entrusted to me (I Cor. IX, 17). But the proper order is that you should first love the law, and secondly meditate upon it. Whoever loves, fulfills the commandments of the law willingly; whoever fears, observes them against their will. We have also received this teaching of God's justice in the Law. For it is written: Hear, O Israel: The Lord thy God is one God (Deut. VI, 4). And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength. And these words, which I command thee this day, shall be in thy heart, and thou shalt tell them to thy children, and thou shalt speak of them sitting in thy house, and walking on thy journey, and lying down, and rising up. And thou shalt bind them as a sign on thy hand, and they shall be as frontlets before thy eyes: and thou shalt write them upon the posts of thy house, and on thy gates (Ibid., 5-9). And below: And now, Israel, what does the Lord your God ask of you but to love the Lord your God and walk in all his ways (Deut. 10:12)? Wisdom also says: Desire therefore my words, love them, and you will have discipline (Wis. 6:12). Wisdom is clear and never fades, and it is easily seen by those who love her, and found by those who seek her. Therefore, we are lawfully taught by the holy Prophet to have the will in the Law and meditation according to the Law. The will in the Law is present not only in intention, but also in action. The first is the will, the second is the operation. Finally, the Lord responded to the one who said to Him: 'If you wish, you can make me clean', 'I will, be clean' (Matthew 8:2-3), in order to demonstrate that our actions should be preceded by a prior will. Ultimately, the law seeks volunteers because the law of the Lord is blameless, converting the soul. However, no one turns unless they turn by their own will. But the volunteer hides and steals the meaning of work.
Therefore, day and night he meditates on the Law; in which the intention of reading is not so much required as the affection for keeping the Law. For he fully meditates who is his own law, having the Law written in his heart. However, the eagle set the day only, not the night. Not so much differing from others, as referring to something else; because whoever meditates on the Law is always in the light, he does not have night. For the work of whomsoever shines, he cannot certainly walk in darkness; because his justice shines like light. Let our life meditate on the Law, let our conversation meditate, let our actions meditate, let our understanding meditate on the mysteries of heaven. For the Law is an example and a shadow of heavenly things, a shadow of future goods, which he who believes in the Law recognizes in the Gospel. Let him meditate in darkness and in light, that is, in adversity and in prosperity. For the law commands that you love your Lord. Whoever loves, in every state, must keep the affection of lasting love. A father loves his son, he loves him even when he rebukes him, he loves him even when he beats him with a stick; for whoever spares his stick, hates his son. The Lord also chastises us, and loves us. Therefore, even when we commit worthy discipline, he still loves us, for he also receives the offender. For the Lord chastises every son he receives. And when you are chastised, love; for you are chastised so that you may be received. For what great thing is it, if you then love the Lord your God, when you have abundance of all things, when you enjoy your desires, when you rejoice in honors, riches, and children. And we are accustomed to show gratitude to the person from whom we have received a favor. Finally, when Job was praised by heavenly judgment, the devil said this (Job, 1, 10 and 11): It is not surprising if he is grateful to God, to whom so great prosperity is present; but it is to be proved then, if he loses all these and performs the duty of a pious worshiper. Therefore, the first virtue is that you are not broken by adversity, nor are you elated by success. The Law teaches you not to relax your purpose in affliction, nor to assume despair; you should not say, 'My strength and my power have brought me this' (Deuteronomy 8:17), but rather recognize that everything is to be attributed to divine mercy.
Isaiah cries out: The one who is in distress will not be put to shame until the time comes (Isaiah VIII, 22). Drink this first (Isaiah IX, 1). What is this, drink this first? Let us separate the mystical, pursue the moral teachings that the letter instructs. Because of serious errors, serious contritions and vexations of the people are said to come; and it is necessary for them to precede, so that mercy may follow. So drink first the tribulation; for through many tribulations we must enter the kingdom of God; drink, so that the sense of tribulation may be poured into your innermost being: drink with patient affection, mourning the pain. For when you have turned in lamentation, then will you reconcile the offended Lord to yourself. Therefore, drink this first, that you may be in sorrow and distress. Quickly, joy pours forth error. The people, having become fat and thickened, rise up to play, and they turn away from the Lord. It profits you to have a contrite heart. Drink this first, that your sacrifice may be accepted by the Lord. Let the Apostle teach you what this is: Drink this first, that is, the cup of tribulation. For tribulation produces patience. (Rom. 5:3-4) There cannot be patience unless there was first tribulation. Tribulation, it is said, produces patience, and patience produces proven character, and proven character produces hope. And hope does not disappoint. Drink first from the cup of tribulation, so that afterwards the drinks of many virtues may be served to you. And to show you that tribulation is drunk, you heard the Prophet say today: You have given us to drink the wine of compunction. (Psalm 59:5). And in the following he says: And you will give us drink with tears, in measure (Psalm 79:6). In measure he seeks drink, not beyond measure, lest he be unable to bear it. Finally, with what great affection he prayed for this, he approved by his own example, who mingled his drink with weeping (Psalm 101:10), so that the mercy of the Lord might incline towards him.
Therefore, drink this first, so that you may drink the second (for this is the time to insert the mystical). Drink the first Old Testament, so that you may drink the New Testament. Unless you drink the first, you will not be able to drink the second. Drink the first, so that you may quench your thirst; drink the second, so that you may obtain the satisfaction of drinking. In the Old Testament there is compunction, in the New there is joy. See how the Lord has opposed the arts of the devil for his servants. He deceived one with the food of deceit, in order to deceive all in one; but Jesus, with the food of salvation, redeemed all, in order to reform even him who had been deceived. He devised the golden cup of Babylon so that whoever drank more would thirst more; and because the drink could not be pleasing, he lured them to drink with a price of gold. He served his own wine, for which he also sought the approval of metals. But truly the Lord Jesus poured out water from a rock, and all drank. Those who drank in a figure were satisfied; those who drank in truth were intoxicated. Good drunkenness, which would pour forth joy, not bring confusion; good drunkenness, which would establish the step of a sober mind; good drunkenness, which would bestow the gift of eternal life. Therefore, drink this cup of which the Prophet said: 'And thy cup which inebriateth, how goodly is it!' (Psalm 22:5) And let it not trouble you that the golden cup belongs to Babylon; for you also drink the cup of wisdom, which is more precious than gold and silver. Therefore, drink both the cup of the Old and the New Testament; for in both you drink Christ. Drink Christ, for He is the vine; drink Christ, for He is the rock that gushed forth water; drink Christ, for He is the fountain of life; drink Christ, for He is the river, whose torrents gladden the city of God; drink Christ, for He is peace; drink Christ, for from His womb flow rivers of living water; drink Christ, that you may drink the blood by which you were redeemed; drink Christ, that you may drink His words; His words are the Old Testament, His words are the New Testament. The divine Scripture is drunk, and the divine Scripture is devoured when the juice of the eternal word descends into the veins of the mind and the powers of the soul. Finally, man does not live by bread alone, but by every word of God. Drink this word, but drink in its proper order. First, drink in the Old Testament: quickly drink, and then in the New Testament. And as he himself hastens, he says: Galilee of the Gentiles and parts of Judea, people who walk in darkness, see a great light; you who dwell in the region of death, a light will shine upon you (Isaiah 9:1-2). So drink quickly, so that a great light may shine upon you; not an everyday light, nor a light of the day, nor of the sun, nor of the moon; but that light which excludes the shadow of death. For those who are in the shadow of death cannot see the light of the sun and the day. And as if to someone inquiring from you about such great splendor, such great grace, it responds: For a child has been born to us, a son has been given to us (Isaiah, 6). The child, because he has been born of a Virgin; the son, because he has been born of God, is the author of such a great light. A child is born to us. To us who believe; not to the Jews who did not believe; to us, not to the heretics; to us, not to the Manicheans; he is born to us, because the Word became flesh, and dwelt among us; he is born to us, because he took flesh from the Virgin, because a man is born from Mary. Flesh is born to us, the Word is given. What is ours is born among us: what is above us is given to us.
We have strayed far enough, as we think, but not without purpose; to show that even in troubles we must love the Lord and not turn away from Him, since often tribulation follows joy, and joy follows tribulation. Finally, blessed is the one who is not broken by tribulation and follows the law.
Nicetas of RemesianaAD 414
VIGILS OF THE SAINTS 8
Meditation during the day is, of course, good, but that at night is better. During the day, there is the clamor of our many cares, the mental distraction of our occupations. A double preoccupation divides our attention. The quiet and solitude of the night make it a favorable time for prayer and most suitable for those who watch. With worldly occupations put aside and the attention undivided, the whole person, at night, stands in the divine presence.
JeromeAD 420
Homily 1, on Psalm 1
'And meditates on his law day and night.' The psalmist has already mentioned three things one must not do: follow the Counsel of the wicked; stand in the way of sinners; sit in the company of the insolent. These three things we must not do, but there are also two things that we must do, for it will not be sufficient for us to shun evil unless we seek good. 'But delights in the law of the Lord.' The psalm does not say fears the law, but delights in the law. There are many who observe the law through fear, but fear as a motive for action is far from meritorious. 'But delights in the law of the Lord' - wholeheartedly he obeys the Lord's command.
'And meditates on his law day and night.' Mere words cannot express adequately what the mind conceives. 'But delights in the law of the Lord.' Some one may say: 'Look, I want to obey the law of God, and so because I want to obey, I am happy.' But consider the words that follow. It is not enough to want the law of God, but one must meditate on His law day and night. 'Meditate day and night.' Someone else may object: 'This is too much for human nature to endure, for one must walk, and drink, and eat, and sleep, and perform all the other necessities of life. How, then, meditate on the law of God day and night, and especially since the Apostle says: "Pray without ceasing"? [1 Thess 5:17] How can I be praying during the time that I am sleeping?'
Meditation on the law does not consist in reading, but in doing, just as the Apostle says in another place: 'Whether you eat or drink, or do anything else, do all for the glory of God. [1 Cor. 10:31] Even if I merely stretch forth my hand in alms giving, I am meditating on the law of God; if I visit the sick, my feet are meditating on the law of God; if I do what is prescribed, I am praying with my whole body what others are praying with their lips. The Jews, indeed, prayed with their lips, but our prayer is works.
Theodore of MopsuestiaAD 428
COMMENTARY ON PSALMS 1:2
One learns to be bound by the law through continuous meditation so that one shapes himself by it.
Augustine of HippoAD 430
ON THE TRINITY 1:3.5
As for myself, I meditate on the law of God, if not day and night, at least during the few moments of time that I can, and lest my meditations escape from me through forgetfulness, I hold on to them by my pen. I am confident that God in his mercy will make me remain steadfast in all the truths that I regard as certain, but if I am minded otherwise in any point, he will make it known to me, either by his own secret inspirations, or through his own lucid words or through discussions with my brethren. For this do I pray, and I place this trust and my own desires in his hands, who is wholly capable of guarding what he has given and of fulfilling what he has promised.
Augustine of HippoAD 430
Exposition on Psalm 1
"But his delight is in the law of the Lord, and in His law will he meditate by day and by night" [Psalm 1:2]. The law is not made for a righteous man," [1 Timothy 1:9] says the Apostle. But it is one thing to be in the law, another under the law. Whoso is in the law, acts according to the law; whoso is under the law, is acted upon according to the law: the one therefore is free, the other a slave. Again, the law, which is written and imposed upon the servant, is one thing; the law, which is mentally discerned by him who needs not its "letter," is another thing. "He will meditate by day and by night," is to be understood either as without ceasing; or "by day" in joy, "by night" in tribulations. For it is said, "Abraham saw my day, and was glad:" [John 8:5-6] and of tribulation it is said, "my reins also have instructed me, even unto the night."
Arnobius the YoungerAD 460
COMMENTARY ON THE PSALMS 1
The memory of the law of God overtakes [the blessed person’s] own will. And day and night he models his behavior through meditation on divine law so that the life that Adam destroyed by his contempt, he himself may find by guarding it, remaining deep in the flowing water of the law, taking hold of the everlasting tree of life; so, finally, whatever he does will prosper.
Caesarius of ArlesAD 542
SERMON 75:3
When we sing, “Blessed is the one who shall meditate on the law of the Lord day and night,” let us reject useless occupations, stinging jests, idle and wicked conversations, as the poison of the devil. Let us frequently read over and over again the divine lessons, or, if we cannot read them ourselves, let us often and eagerly listen to others read them.
Sahdona the SyrianAD 649
BOOK OF PERFECTION 61
Let us too do this, meditating continuously on the things of God, and by means of the Lord’s law, let our wills be grafted on to him.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 1:2 profoundly articulates the distinguishing characteristic of the truly blessed individual, presenting a stark contrast to the path of the wicked detailed in the preceding verse. Rather than seeking counsel or finding satisfaction in ungodly influences, the righteous person discovers deep joy, purpose, and spiritual vitality in the divine instruction of the LORD. This delight is not a mere intellectual acknowledgment but a profound, volitional inclination that fuels a continuous, active, and pervasive engagement with God's revealed will, shaping their thoughts, affections, and actions throughout every moment of their life.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 1:2 employs several effective literary devices to convey its profound message. Contrast is implicitly but powerfully present, setting the "delight" and "meditation" of the righteous against the negative associations and activities of the wicked described in Psalms 1:1. This highlights the fundamental difference in their sources of guidance, satisfaction, and ultimate destiny. Parallelism is also evident, though not strictly synonymous or antithetical, in the way "delight" and "meditate" are linked. The delight in God's law naturally fuels the act of meditation, and conversely, consistent meditation deepens one's delight, creating a symbiotic relationship. The phrase "day and night" is a classic example of merism, a figure of speech where two contrasting parts represent the whole (i.e., day and night encompass all time), thereby emphasizing the totality and continuous nature of the meditation. This merism also functions as a form of hyperbole, conveying the idea of constant, pervasive engagement with God's Word, rather than a literal, non-stop activity, underscoring its profound importance in the life of the blessed.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 1:2 establishes a foundational theological principle: true human flourishing and blessedness are inextricably linked to a joyful, consistent, and deep engagement with God's revealed will. The "law of the LORD" is not presented as a burdensome set of external rules but as the very source of life, wisdom, and profound delight. This verse underscores the pervasive biblical emphasis on the transformative power of God's Word, which actively shapes character, directs conduct, provides stability in a chaotic world, and illuminates the path of righteousness. It reveals that spiritual vitality and genuine blessedness are not found in external circumstances, fleeting human philosophies, or worldly pursuits, but in a deep, internal commitment to God's truth, leading to a life that is truly abundant and enduring.
REFLECTION AND APPLICATION
This verse serves as a profound call for believers today to re-evaluate the depth and nature of their relationship with God's Word. It challenges us to move beyond a superficial intellectual assent or casual reading, urging us instead to cultivate a genuine, heartfelt delight in the Scriptures. Do we truly view God's "law"—His entire revealed truth—as the wellspring of our joy and the object of our deepest desires, or merely as a duty to be performed? The call to meditate "day and night" encourages a lifestyle of continuous, pervasive engagement, where God's truth is not confined to a brief devotional time but permeates our thoughts, conversations, and decisions throughout every moment of the day. This consistent dwelling in the Word is the spiritual discipline that transforms us from within, enabling us to discern God's will more clearly, resist temptation more effectively, and bear lasting spiritual fruit, thereby aligning our lives with the divine pattern for true blessedness and flourishing.
Questions for Reflection
FAQ
What does "the law of the LORD" mean in this context, and is it only referring to the Mosaic Law?
Answer: In Psalms 1:2, "the law of the LORD" (Hebrew: tôwrâh) is a comprehensive and expansive term that extends far beyond merely the legal codes given through Moses. While it certainly includes the Pentateuch (the first five books of the Bible), it broadly refers to God's entire body of divine instruction, revelation, and wisdom. This encompasses His commandments, statutes, principles, and the historical narratives that reveal His character, His covenant faithfulness, and His will for humanity. It is the divine blueprint for living a life that is pleasing to God and leads to true flourishing. The righteous person delights in and meditates on the whole counsel of God, understanding that it is the authoritative, life-giving, and wisdom-imparting Word from the Creator, designed to guide every aspect of existence.
How is it possible to "meditate day and night" on God's law without becoming legalistic or neglecting other responsibilities?
Answer: The phrase "day and night" is a Hebraism known as a merism, signifying totality and continuousness, rather than a literal, uninterrupted activity. It means that God's law is the consistent, pervasive focus of one's mind and heart. It implies prioritizing God's Word, allowing it to shape one's thoughts, attitudes, and decisions throughout the day, whether actively studying, reflecting on a verse during a commute, or applying its principles in daily interactions. This is not about legalism, which focuses on external adherence to rules for self-righteousness, but about a joyful, internalizing process driven by genuine delight. It's about making God's Word the lens through which one views all of life, much like the instruction given in Deuteronomy 6:6-7. This consistent engagement, far from being a burden or a distraction, actually enhances one's ability to fulfill other responsibilities with wisdom, integrity, and divine guidance.
CHRIST-CENTERED FULFILLMENT
Psalms 1:2, with its profound emphasis on delighting in and meditating on "the law of the LORD," finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the Old Testament believer found joy in God's revealed instruction, the New Testament unveils that Christ Himself is the living embodiment of God's perfect law and wisdom. He is the Word made flesh, the full and final revelation of God's will and character, as declared in John 1:1-3. Therefore, the delight of the New Covenant believer is not merely in written statutes but supremely in the person of Christ, who perfectly fulfilled the law and now enables us, through the indwelling Holy Spirit, to live according to God's will (see Matthew 5:17). Our "meditation day and night" now encompasses pondering the life, teachings, redemptive sacrifice, and glorious resurrection of Jesus, allowing His mind and character to be formed within us (Philippians 2:5). This consistent communion with Christ, through His Spirit and His written Word, transforms us into His likeness, enabling us to bear abundant spiritual fruit for His glory, just as He promised in John 15:5.