TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 1:1–3. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Ten Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“A tree planted by the waterside, that will bring forth his fruit in due season”; that is, learning and charity and discretion are imparted in due time to those who come to the waters of redemption.
In the book of Genesis, it is stated that there stands in the midst of the garden a tree of life and a tree of the knowledge of good and evil; next, that the garden is watered by a stream that afterwards divides into four heads. The prophet Solomon teaches us what this tree of life is in his exhortation concerning Wisdom: “She is a tree of life to all those that lay hold on her and lean on her.” This tree, then, is living; and not only living, but, furthermore, guided by reason; guided by reason, that is, insofar as to yield fruit in its own season. And this tree is planted beside the rills of water in the domain of the kingdom of God, that is, of course, in paradise, and in the place where the stream as it issues forth is divided into four heads.… This tree is planted in that place wither the Lord, who is Wisdom, leads the thief who confessed him to the Lord, saying, “Truly I say to you, today you will be with me in paradise.” … The blessed person, then, will become like this tree when he or she shall be transplanted as the thief was, into the garden and set to grow beside the rills of water; and this planting will be that happy new planting that cannot be uprooted, to which the Lord refers in the Gospels when he curses the other kind of planting and says, “Every planting that my Father has not planted shall be rooted up.” This tree, therefore, will yield its fruits.
Now what, you ask, is this fruit that is to be dispensed? That assuredly of which this same apostle is speaking when he says, “And he will change our vile body, that it may be fashioned like his glorious body.” Thus he will give us those fruits of his that he has already brought to perfection in that one whom he has chosen to himself, who is portrayed under the image of a tree, whose mortality he has utterly done away and has raised him to share in his own immortality.
(Verse 3.) And it shall be like a tree that is planted by the courses of water, which will yield its fruit in its season. And its leaf shall not wither, and whatever it does, it shall prosper. What is this blessedness that is compared to the tree, unless we understand it to be in paradise, that blessed place, the tree of life produced from the earth in the midst of other trees? Among many trees that were beautiful to behold and good for food, even this tree was produced from the earth, and it was in the midst of paradise, so that the other trees flourished with its greenness. What we call this wood, except by which salvation comes to us? And rightly this earth produced it, because the Virgin gave birth to him, who was earth according to the Author's sentence, which was spoken to him: You are dust, and to dust you shall return (Gen. III, 19). It is also beautifully read among other woods; either because it was among the apostles who were learning, or because it was in the midst of the mind and heart, as he himself said: There is one among you whom you do not know (John I, 26). And elsewhere he says: 'But I am in your midst' (Luke 22:27). Finally, he also said about Solomon himself: 'The tree of life is for all who grasp it' (Proverbs 3:18). Therefore, blessed is the one who imitates the Lord Jesus, who is the tree of life, the tree of wisdom, planted in the womb of the Virgin by the will of the Father. It is planted by him to remain forever, in order to bear fruit in its season. For this plantation, which had the richness of spiritual grace within itself, could not wither. Finally, Jesus, full of the Holy Spirit, returned from the Jordan. These are the waters that are spoken of in the Gospel: 'Out of his heart will flow rivers of living water.' He said this about the Spirit, whom those who believed in him were going to receive. (John 7:38).
There is also another tradition, because there are waters which Jeremiah prohibits us from drinking, saying: What have you to do with the way of Egypt, that you may drink the water of Geon (Jeremiah II, 18)? There is also the Tigris river flowing past the Assyrians. There is also the Euphrates flowing into Babylon. There is also the Phison, which in Latin interpretation is called commutation of mouths, encircling the land of Evilath, where there is gold, and the gold of that land is good; and the carbuncle stone, and the green stone. Deservedly there, the exchange was made, so that the faithfulness of promises is not held; but deceit is in their mouth, where there is good gold; for greed breaks faith, and does not hold the simplicity of words. Precious ornaments also change the mind and soul; so that there is one thing in the heart, another in speech. In those regions, the Jews were captives of the rivers, taken to Egypt, and to the Assyrians, and to the Babylonians, where they sat upon the banks of the river Babylon, and wept for their sorrow; and as the Prophet himself testifies (Psal. CXXXVI, 1 et seq.); there they hung up their instruments, and cast away all joy, where they endured more severe things. Finally, the remaining ten tribes were led to the Assyrians; however, the two tribes of Judah and Benjamin, because of a more serious crime, went to Babylon. For the daughter of the priest who committed adultery was punished more severely than the others, for she stained the honor of the priestly lineage with shameful disgrace.
Just as they were in very serious temptations, so our Savior subjected Himself to many temptations, so that He would not pass over any of our struggles. Therefore, it is rightly said that He was planted beside the course of these rivers, not in their courses, so that you might understand that He was near, not immersed. This was His first encounter with flesh and blood. Finally, He says: Father, remove this cup from Me; yet not what I want, but what You want (Matthew 26:39). There was the temptation of riches, when all the kingdoms of the earth offered themselves as enemies if the Lord would worship him by bowing down. There are the courses of two rivers, the Gihon and the Pison. He struggled against the princes of the world: there was in his very passion a contest against the tempters, whom the Hebrew interpretation calls Persians, who presented false testimonies. Against those who said, 'Let him come down now from the cross, and we will believe him' (Mark 15:32), which the devil suggested. You have the rivers Tigris and Euphrates.
However, the Apostle also includes that there is a fourfold struggle for us, saying: For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the world's rulers of this darkness, against the spiritual forces of evil in the heavens (Ephesians 6:12). These are the rivers that flow out of paradise. Therefore, I believe that anyone who desires to return to paradise must cross these courses of water. The same holy Prophet expressed this not idly, demonstrating that those who would undergo all temptations should already owe themselves the rest of paradise. Thus he says: My eyes descended because of the course of waters (Psalm CXVIII, 136). For just as there is a fiery sword at the entrance to paradise, so that whoever returns may return through fire, burning his sins, testing his gold: so the one who returns, returns through these courses. And the saints rightly say: We passed through fire and water (Psalm LXV, 12). Regarding those journeys, Isaiah says: 'If you pass through water, the rivers will not overwhelm you' (Isaiah 43:2). Which rivers? Listen to David speaking about those who hasten to paradise: 'Perhaps our soul would have passed through intolerable water' (Psalm 124:5).
Although some interpret these four temptations as follows: You shall walk upon the asp and the basilisk, and you shall trample upon the lion and the dragon (Psalm 90:13). That He walked in His incarnation, trampled in His passion, or may trample in the handing over of the kingdom, which He will hand over to the Father, when He will have emptied all principality. But the Eagle beautifully said that which has been transplanted, that is, transferred, because He was first planted in the Virgin, then transferred to paradise; just as He said to the thief: Amen, I say to you, today you shall be with Me in paradise (Luke 23:43).
Therefore, this tree will bear fruit in its season. Earthly trees are said to not bear fruit, but to bear; but the tree of life and wisdom bears fruit, that is, it bestows and gives. Again, this comes to mind: If the tree is wisdom, why will it bear fruit in its season, and not always? So that it may not be burdensome for us to think this of Christ; but you, who have read that the Lord will set a faithful and prudent steward (Luke XII, 42) over His household, to give them their measure of wheat in due season, in due season, not always, surely should not be disturbed. Wisdom can always bear fruit; but because it is wisdom, it should give wisely, distributing prudently, if ever we are deserving or able to receive full measure. Just as in this final time it will bear fruit, so too will it provide good fruit among the nations; so that we may be able to attain and preserve fellowship in his resurrection. Now we are unable, we cannot endure this hateful age. For here there is corruption, and we must be cautious not to corrupt the good fruit that the tree of life would bring; because now we are corrupt, but there we will be incorruptible: when the dead, he says, will rise incorruptible, and we will be changed. For it is necessary that this corruptible be clothed with incorruption, and this mortal be clothed with immortality (1 Cor. XV, 52 and 53). Therefore, what profit is it for someone who is dying to receive what death will take away from him? Therefore, wisdom knows at what time it should give to whom, which never loses a leaf of its own tree. And so, let us consider what the fruit of wisdom is, that we may contemplate its leaf.
The fruit is internal; the leaf by which the fruit is either protected from the heat of the sun or from the cold. The fruit appears to be faith, peace, doctrine, the excellence of true knowledge, good intention, the reasoning of mysteries. A good life preserves these fruits: even if it perceives evil, it loses them. But God said to the sinner: 'Why do you declare my justices?' (Psalms 49:16) In the mystical sense, the fruit is, in the moral sense, the leaf through the contemplation of heavenly mysteries. For virtues without faith are like leaves; they may appear green, but they cannot be of any benefit. They are blown by the wind because they have no foundation. As much as the Gentiles possess mercy, they possess sobriety; but they do not have fruit because they do not have faith! Leaves quickly fall when the wind blows. And some Jews have chastity, practice reading diligently, and have great diligence; but they are without fruit and are like leaves. These are perhaps the leaves that Jesus found on that fig tree, but he did not find any fruit (Matthew 21:19).
The mystical [sacraments] save and free [us] from death; however, moral virtues are ornaments of beauty, not aids to redemption. Moreover, the Lord Himself teaches that mystical [sacraments] excel moral virtues in His Gospel, saying about Mary, who sat at the Lord's feet and listened to His word, while Martha was busy with her service and complained that her sister did not help her in serving at the table: Martha, Martha, you are worried and distracted by many things; there is need of only one thing. Mary has chosen the better part, which will not be taken away from her (Luke 10:41-42). If she who served at the table of Christ did not contribute to hearing the word she eagerly desired, to whom can we contribute our diligent efforts to attain eternal knowledge? And yet, let neither our faith lack in her service, nor our knowledge lack in operation like Mary's, so that neither the leaves are without fruit, nor the fruit is unprotected by natural safeguards, and be exposed to harm.
We can also understand this, that Adam and Eve clothed themselves with leaves, seeking earthly garments, because the resurrection of the Lord's body was being prophesied; for the flesh, which had previously been accustomed to perish instead of the leaves, would not perish in Christ; and all the righteous, who, according to the Gospel, were born of the Virgin to imitate the tree of wisdom in their lives and actions. For the Greek says, 'Will he not give his fruit?' which can be translated as 'Will the blessed one not give fruit?', in Greek; but in Latin it is said thus: because the blessed one will give fruit, namely in his resurrection, when he is able to give perpetually. And so it may be understood, that the fruit of it shall be above the wood, referring to the cross, upon which all things shall prosper. In which there is clear evidence that this is said about the Savior. For only His actions can be praised in all things and have prosperous outcomes. But the eagle shall be guided, He says: which also seems to refer to any man whom the Lord directs with heavenly favor. For the steps of a man are directed by the Lord, and the prophet David requested that his prayer be directed in the sight of God (Psalm 140:2). But the Lord himself directed his works so that they were not bent by any twist of error.
The tree is the wisdom of God; its fruit the mystical and spiritual sense of the Scriptures; the leaves covering its fruits are external words, which besides protecting the fruits display appropriate behavior, and they become the nourishment of good people, who are called beasts of burden on account of their own simplicity.
'He is like a tree planted near running water, that yields its fruit in due season, and whose leaves never fade.' There are many who interpret these words very simply to mean that just as a tree, if planted near water, will take root and grow and not wither away because it has enough moisture, so in like manner one who meditates on the law of God will derive strength and life from his meditation. This is their simple interpretation. But we shall combine spiritual things with spiritual things [1 Cor. 2:13] and read of the tree of life that was planted in Paradise, the tree of life and the tree of the knowledge of good and evil. This tree of life was planted in the Garden of Eden and in Eden there rose a river that separated into four branches [Gen 2:9]... Likewise we read in Solomon - if one accepts that book as Solomon's, for he speaks there of wisdom (Christ the power of God and the wisdom of God [1 Cor. 1:24]) then, as I was saying, where Solomon says: 'She is a tree of life to those who grasp her,' [Prov 3:18] he is speaking of wisdom. Now, if wisdom is the tree of life, Wisdom itself, indeed, is Christ. You understand now that the man who is blessed and holy is compared to this tree, that is, he is compared to Wisdom. Consequently, you see, too, that the just man, that blessed man who has not followed in the counsel of the wicked - who has not done that but has done this - is like the tree that is planted near running water. He is, in other words, like Christ, inasmuch as He 'raised us up together, and seated us together in heaven.' [Eph. 2:6] You see, then, that we shall reign together with Christ in heaven; you see, too, that because this tree has been planted in the Garden of Eden, we have all been planted there together with Him.
'He is like a tree planted near running water.' Indeed, it is from that fountainhead that all rivers take their rise. 'That yields its fruit in due season.' This tree does not yield fruit in every season, but in the proper season. This is the tree that does not yield its fruit in the present day, but in the future, that is, on the day of judgment. This is the tree that bears blossoms now, that buds forth now, and promises fruits for the future. This tree bears twofold: it produces fruit and it produces foliage. The fruit that it bears contains the meaning of Scripture; the leaves, only the words. The fruit is in the meaning; the leaves are in the words. For that reason, whoever reads Sacred Scripture, if he reads merely as the Jews read, grasps only the words. If he reads with true spiritual insight, he gathers the fruit.
'And whose leaves never fade.' The leaves of this tree are by no means useless. Even if one understands Holy Writ only as history, he has something useful for his soul. We read in the Apocalypse of John (a book which, although rejected in these regions, we ought nevertheless to know, because it is accepted and held as canonical throughout the west, and in other Phoenician provinces, and in Egypt, for the ancient churchmen, including Irenaeus, Polycarp, Dionysius, and other Roman expounders of Sacred Scripture, among whom is holy Cyprian, accept and interpret it): 'Behold, I saw a throne set up, and one Lamb and a tree alongside a river, and on both sides of the river was that tree.' [Revelation 22:1-2] This means that the tree 'was both on this side and on that side of the river. 'And this tree,' he says, 'bore fruit and was yielding its twelve fruits for the year according to each month. And it had lean's, too, and the leaves for the healing of the nations.' [Revelation 22:2]
'I saw,' he says, 'a single throne set up.' We believe in the Father, and the Son, and the Holy Spirit, that is true, and that they are a Trinity; nevertheless the kingship is one. 'I saw a single throne set lip, and I saw a single Lamb standing in the presence of the throne.' [Revelation 5:6] This refers to the Incarnation of the Savior. Scripture says: 'Behold the lamb of God, who takes away the sin of the world' [John 1:29] 'And there was a fountain of water coming forth from beneath the middle of the throne' [Revelation 22:1] Notice that it is from the midst of the throne that there issues forth a river of graces. That river does not issue forth from the throne unless the Lamb is standing before it, [Revelation 7:17] for unless we believe in the Incarnation of Christ, we do not receive those graces.
A tree, he says, one lofty tree had been set up. He did not say trees, but only one tree. If there is but one tree how can it be on both sides of the river? If he had said, I saw trees, it would have been possible for some trees to be on one side of the river and other trees on the other side. Actually, one tree is said to be on both sides of the river. One river comes forth from the throne of God - the grace of the Holy Spirit - and this grace of the Holy Spirit is found in the river of the Sacred Scriptures. This river, moreover, has two banks, the Old Testament and the New Testament, and the tree planted on both sides is Christ. During the year, this tree yields twelve fruits, one for each month, but we are unable to receive the fruits except through the apostles. If one approaches the tree through the apostles, he must receive the fruit; he gathers the fruit from the Sacred Scriptures; he grasps the divine meaning abiding within the words. If, therefore, one comes to this tree through the apostles, he gathers its fruit just as we have said. If, indeed, he cannot pluck the fruit, it is because he is still too weak; he is not yet a disciple, but belongs to the throng; he is an outsider, a stranger from the nations. Because he cannot pluck the fruit, he plucks only words, the leaves for the healing of the nations, for it is written: 'and the leaves are for the healing of the nations.' One who belongs to the nations, who is not a disciple, who is as yet only one of the crowd, gathers only leaves from the tree; he receives from Scripture plain words for a healing remedy. Briefly, then, the Scripture says: 'and the leaves of the tree are for the healing of the nations'; in other words, the leaves are medicine. Why have we digressed on the Apocalypse? Simply became of that tree 'that yields its fruit in due season, and whose leaves never fade. Whatever he does, prospers.'
What do you want? To have temporal things and to pass away together with time or not to love the world and to live forever with God? The river of temporal things carries [us] along, but like a tree growing near a river is our Lord Jesus Christ. He assumed flesh, died, rose again, ascended into heaven. He wanted, so to speak, to plant himself near the river of temporal things. Are you being swept headlong? Take hold of the wood. Does love of the world whirl you about? Take hold of Christ. For your sake was the temporal made that you may become eternal.
"And he shall be like a tree planted hard by the running streams of waters" [Psalm 1:3]; that is either Very "Wisdom," [Proverbs viii] which vouchsafed to assume man's nature for our salvation; that as man He might be "the tree planted hard by the running streams of waters;" for in this sense can that too be taken which is said in another Psalm, "the river of God is full of water." Or by the Holy Ghost, of whom it is said, "He shall baptize you in the Holy Ghost;" [Matthew 3:11] and again, "If any man thirst, let him come unto Me, and drink;" [John 7:37] and again, "If you knew the gift of God, and who it is that asks water of you, you would have asked of Him, and He would have given you living water, of which whoso drinks shall never thirst, but it shall be made in him a well of water springing up into everlasting life." Or, "by the running streams of waters" may be by the sins of the people, because first the waters are called "peoples" in the Apocalypse; [Revelation 17:15] and again, by "running stream" is not unreasonably understood "fall," which has relation to sin. That "tree" then, that is, our Lord, from the running streams of water, that is, from the sinful people's drawing them by the way into the roots of His discipline, will "bring forth fruit," that is, will establish Churches; "in His season," that is, after He has been glorified by His Resurrection and Ascension into heaven. For then, by the sending of the Holy Ghost to the Apostles, and by the confirming of their faith in Him, and their mission to the world, He made the Churches to "bring forth fruit." "His leaf also shall not fall," that is, His Word shall not be in vain. For, "all flesh is grass, and the glory of man as the flower of grass; the grass withers, and the flower falls, but the word of the Lord abides for ever. [Isaiah 40:6-8] And whatsoever He does shall prosper" that is, whatsoever that tree shall bear; which all must be taken of fruit and leaves, that is, deeds and words.
The streams from the divine Spirit resemble watering by rivers: just as they cause trees planted near them to flourish, so the spiritual streams are the cause of bearing divine fruit. For this very reason Christ the Lord called his own teaching water.… Appropriately, then, blessed David compared the person devoted to the divine sayings with trees growing on riverbanks, ever green, bearing fruit in season.
O blessed cross, which makes people blessed! O cross, from which such great and wonderful fruits are gathered! The fruit of the cross is a glorious resurrection. This fruit of the wood is truly planted “near running water,” for baptism is always joined to the cross. However, this wood produced “its fruit in due season,” at the Lord’s resurrection. It will do so again when he appears from heaven, “is seen on earth,” and with dazzling sign of the cross preceding him, comes from above.
The soul watered by sacred Scripture grows fat and bears fruit in due season, which is the orthodox faith, and so is it adorned with its evergreen leaves, with actions pleasing to God, I mean. And thus we are disposed to virtuous action and untroubled contemplation by the sacred Scriptures.
In this part he describes the outcome of happiness: and first he sets forth its diversity; second he assigns the reason for it, where he says: For the Lord knoweth etc. Concerning the first he does two things. First he sets forth the outcome of good men, second, that of evil men, where he says: not so the wicked, etc. Concerning the outcome of good men he uses a similarity; and first he sets it forth, then he shows how it is appropriate, where he writes: And all whatsoever he shall do etc. The similarity is taken from a tree, in which three things are considered, namely, planting, bearing of fruit, and conservation. For planting, one needs earth moistened by the waters, otherwise the tree dries up, and so he says: which is planted near the running waters, that is, next to the streams of graces, John 7:38 "He that believeth in me (as the scripture saith) out of his belly shall flow rivers of living water." And he who has roots next to this water will bear fruit in doing good works; and this is what follows: which shall bring forth its fruit. Galatians 5:22 "The fruit of the Spirit is charity, joy, peace, and patience, long-suffering, goodness, benignity" etc. In due season, that is, just when it is time to act. Galatians 6:10 "Whilst we have time, let us work good to all men." But it does not dry up, but rather is kept alive. Some trees are kept alive in their underlying substance, but not in the leaves, and others are also kept alive in their leaves: so also the just, whence he says: and his leaf shall not fall off that is, he will not be deserted by God even in the smallest exterior works. Proverbs 11:28 "But the just shall spring up as a green leaf."
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Summary
Psalms 1:3 masterfully depicts the blessed individual as a thriving, deeply rooted tree, perpetually nourished by abundant water sources. This vivid imagery symbolizes a life characterized by unwavering stability, continuous spiritual sustenance, and enduring vitality. Such a person, whose delight and meditation are fixed upon God's law, naturally yields spiritual fruit in its proper season, demonstrates remarkable resilience amidst adversity, and experiences true, holistic prosperity in all endeavors aligned with divine wisdom. The verse encapsulates the profound and comprehensive well-being that flows from a life intentionally and consistently aligned with God's truth.
Context
Literary Context
Psalms 1 serves as the crucial thematic prologue to the entire Psalter, establishing the fundamental contrast between two distinct ways of life: the path of the righteous and the path of the wicked. Verses 1 and 2 meticulously define the blessed individual not only by what they avoid ("walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful") but, more importantly, by what they embrace ("his delight is in the law of the LORD; and in his law doth he meditate day and night"). Verse 3 then functions as the climactic outcome and vivid illustration of the character and destiny of such a person. It employs a powerful, accessible, and culturally resonant agricultural metaphor to describe the flourishing life that results from this deep devotion to God's instruction, moving seamlessly from the internal disposition (delight and meditation) to the external manifestation (fruitfulness, resilience, and prosperity).
Historical & Cultural Context
In ancient Israel, a society deeply rooted in agrarian practices, the imagery of trees, water, and fruitfulness carried profound significance. Water was an exceedingly precious and often scarce commodity, absolutely essential for survival and agricultural prosperity in a land frequently prone to drought. To describe someone as "planted by the rivers of water" evoked an immediate and powerful image of security, abundance, and sustained life, contrasting sharply with the ephemeral existence of plants in arid regions. Unlike wild trees that might struggle for sustenance, a "planted" tree implies deliberate cultivation, care, and intentional placement, suggesting either a divine act of establishment or a wise choice by the individual to position themselves for flourishing. This imagery would have instantly conveyed stability, guaranteed nourishment, and a reliable harvest, standing in stark opposition to the fleeting, wind-driven "chaff" depicted in Psalms 1:4.
Key Themes
This verse powerfully contributes to several foundational themes prevalent throughout the book of Psalms and broader biblical theology. It highlights Divine Blessing and Prosperity, portraying it not primarily as material wealth, but as holistic well-being, spiritual vitality, and effectiveness in one's God-given purpose, directly linked to obedience and devotion to God's law. The theme of Nourishment and Sustenance is central, depicting God's Word, His presence, and His Spirit as the life-giving "rivers of water" that enable profound spiritual vitality. Furthermore, it emphasizes Fruitfulness and Productivity, indicating that a life deeply rooted in God will naturally yield good results, manifest righteous character, and contribute positively to the world. Finally, the promise that "his leaf also shall not wither" speaks powerfully to Resilience and Enduring Strength, assuring that the righteous will stand firm and thrive even amidst adversity, contrasting sharply with the fleeting and unstable existence of the wicked described in Psalms 1:4-6.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to transplant" or "to set firmly." It implies more than mere natural growth; it suggests a deliberate, intentional act of establishing something securely in a specific, favorable location. For the righteous, this speaks to security and stability, indicating that they are not randomly situated but purposefully established by divine providence or through their own wise choices (like delighting in God's law) in a place conducive to flourishing. This contrasts sharply with the rootless and unstable nature of the wicked.
Derived from a root meaning "to divide," this word refers to a "rill" or "small channel of water, as in irrigation." In the plural ("rivers of water," palgey-mayim), it suggests not just a single stream but multiple, consistent, and abundant sources of nourishment. It conveys a picture of continuous, unfailing supply, ensuring that the tree (and by extension, the righteous person) will never lack the vital resources needed for life and productivity, even in dry seasons. The accompanying word for "water" (H4325, mayim) reinforces the life-giving essence of this supply.
This primitive root means "to push forward," "to break out," "to come mightily," or "to be profitable." It denotes effectiveness, success, and accomplishment in one's actions. While it can encompass material success, in this context, it primarily refers to the spiritual and purposeful success of the righteous person's endeavors. It implies that their actions, when aligned with God's will and drawing from His wisdom, will achieve their intended positive outcome and bear lasting, God-glorifying fruit.
Verse Breakdown
"And he shall be like a tree planted by the rivers of water"
This opening clause establishes the central and powerful metaphor. The blessed individual is compared to a tree, a universal symbol of life, strength, and longevity. The crucial element is its strategic placement: "planted by the rivers of water." This signifies a life deeply rooted in and continually nourished by an abundant, unfailing source. Spiritually, this "water" represents God's Word, His constant presence, and the empowering work of His Spirit, which together provide constant spiritual sustenance, stability, and profound vitality to the one who delights in Him.
"that bringeth forth his fruit in his season"
This phrase highlights the natural, expected, and timely outcome of such deep nourishment. Just as a well-watered tree reliably produces fruit, so too will the righteous person yield spiritual fruit—manifesting righteous character, performing good deeds, and exerting positive influence that are beneficial and align with God's purposes. The phrase "in his season" emphasizes appropriateness and timeliness, suggesting that fruitfulness is not forced or premature but occurs at the right time, demonstrating wisdom, patience, and divine orchestration.
"his leaf also shall not wither"
This speaks to enduring vitality, resilience, and steadfastness. Even when other trees might struggle, dry up, or lose their foliage due to harsh conditions or seasonal changes, the leaf of this tree remains green, vibrant, and fresh. This symbolizes the unwavering spiritual vitality and steadfastness of the righteous, who remain strong, healthy, and unyielding even amidst life's challenges, trials, and "dry seasons," continually drawing on their constant source of divine nourishment.
"and whatsoever he doeth shall prosper"
This concluding promise encapsulates the holistic success and effectiveness of the righteous life. "Prosper" here refers to the successful accomplishment and favorable outcome of all their endeavors, not necessarily material wealth, but rather the fulfillment of God's purposes through their actions. It implies that their efforts, guided by divine wisdom, sustained by divine grace, and rooted in God's truth, will not be in vain but will achieve their intended, God-glorifying results, bearing lasting impact.
Literary Devices
Psalms 1:3 is exceptionally rich in Metaphor, primarily comparing the blessed person to a "tree planted by the rivers of water." This central metaphor is extended through vivid Imagery, painting a compelling picture of a flourishing, productive, and resilient tree, evoking senses of stability, abundance, and enduring life. The verse also employs Parallelism in its structure, where each clause builds upon the previous one, illustrating the progressive and cumulative benefits of a righteous life: from being well-rooted, to bearing fruit, maintaining vitality, and finally experiencing overall prosperity. The inherent Contrast with the "chaff" and the fate of the wicked in the subsequent verses of Psalms 1 further highlights the distinct and desirable nature of the blessed individual's flourishing life.
Theological and Thematic Connections
The imagery of the well-watered tree is a pervasive and profound biblical motif, consistently symbolizing the life, stability, and flourishing that flow from a deep, abiding connection with God. This verse articulates a fundamental divine principle: spiritual nourishment, drawn from God's Word and presence, inevitably leads to spiritual fruitfulness, unwavering resilience, and true prosperity. It underscores the Old Testament understanding of blessing as a holistic well-being that permeates all aspects of life when one adheres faithfully to God's wisdom and law. Psalms 1:3 sets a foundational expectation for the life of faith, demonstrating that genuine devotion is not merely an internal state but manifests in tangible, positive outcomes, showcasing God's faithfulness to those who walk in His ways and delight in His instruction.
Reflection and Application
Psalms 1:3 offers a profound and timeless blueprint for a life of true flourishing, challenging us to critically examine the sources from which we draw our sustenance. Are we passively drifting, or are we actively and intentionally "planting" ourselves by the "rivers of water"—God's Word, His life-giving presence sought in prayer, and the nourishing fellowship of His people? Just as a tree cannot produce fruit or maintain its vitality without a constant and abundant water supply, so too our spiritual lives will inevitably wither without consistent, intentional engagement with the life-giving truth of God. This verse calls us to intentionality in our spiritual disciplines, reminding us that true prosperity is not merely material gain or worldly success, but a holistic well-being that includes resilience in adversity, timely fruitfulness in our endeavors, and an enduring spiritual vitality that powerfully reflects the steadfastness of our divine source. Our "season" for fruitfulness may vary, and challenges will undoubtedly arise, but our unwavering commitment to being deeply rooted must remain constant, trusting that God will enable us to prosper in His perfect timing and according to His perfect will.
Questions for Reflection
FAQ
What does "rivers of water" symbolize in this verse?
The "rivers of water" symbolize the abundant, unfailing, and life-giving source of spiritual nourishment available to the righteous. In the immediate context of Psalms 1, this primarily refers to the "law of the LORD" (God's Word) on which the blessed person meditates day and night. It represents the constant, refreshing, and empowering presence and truth of God that sustains, strengthens, and enables spiritual vitality and fruitfulness, much like physical water sustains a tree in an arid land. This powerful imagery is echoed throughout scripture, such as Jesus' teaching about living water in John 7:38, where He speaks of rivers of living water flowing from within those who believe in Him.
Does "whatsoever he doeth shall prosper" mean the righteous will always be materially wealthy or free from trouble?
No, "prosper" (Hebrew: tsalach) in this context does not guarantee material wealth, an absence of difficulties, or worldly ease. Instead, it signifies effectiveness, success, and accomplishment in the purposes God has for the individual. It means that their actions, when aligned with God's will and rooted in His wisdom, will achieve their intended, God-glorifying results and bear lasting fruit. The life of a righteous person is not immune to trials, suffering, or hardship; indeed, the Bible often portrays the righteous facing significant challenges. However, even through these difficulties, their core purpose, spiritual vitality, and ultimate effectiveness in God's kingdom remain intact, as seen in the resilience implied by "his leaf also shall not wither." True prosperity, in this biblical sense, is about fulfilling divine purpose, experiencing holistic well-being, and seeing God's hand at work through one's life, regardless of external circumstances.
Christ-Centered Fulfillment
Psalms 1:3 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the perfectly "planted" tree, the quintessential righteous one who perfectly delighted in and flawlessly lived by the law of the LORD, never deviating from His Father's will. Jesus is, in fact, the very source of the "rivers of water" Himself, declaring, "If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water'" (John 7:37-38). His earthly life was one of unparalleled fruitfulness, culminating in the ultimate "fruit" of salvation for humanity through His atoning sacrifice on the cross. His "leaf did not wither" even in the face of the most extreme adversity—the agony of Gethsemane, the injustice of His trial, and the horror of death itself—demonstrating perfect resilience, unwavering faithfulness, and ultimate triumph over sin and death, culminating in His glorious resurrection. Furthermore, "whatsoever He doeth shall prosper" perfectly describes Christ's entire redemptive mission; His work on the cross and His resurrection secured the eternal prosperity of reconciliation with God and everlasting life for all who believe. As believers, we are called to be "in Christ," drawing our life from Him as our root and our unfailing source, so that we too might be "rooted and built up in him and established in the faith" (Colossians 2:6-7). Through this vital union, we are enabled to bear the Spirit's fruit (Galatians 5:22-23) and experience true, God-defined prosperity in our walk with Him, just as the tree in Psalms 1:3 flourishes by the life-giving waters.