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Psalm 1:1 Updated American Standard Version (UASV)
1 Happy^[1] is the man
who does not walk in the counsel of the wicked,
nor stands in the way of sinners,
nor sits in the seat of scoffers;

^[1] Happy, blessed is: (Heb. אָשֵׁרִי asheri; Gr. μακάριος makarios) Asre occurs 11 times in the Hebrew Old Testament and makarios 50 times in the Greek New Testament. Happiness and being highly favored by God characterize this joy. It is speaking of a person who is content, full of joy. This is not to be confused with the Hebrew word barak which means, “to bless,” as in a divine blessing. The Hebrew barak and the Greek eulogeō is the act of being blessed, while the Hebrew asre and Greek makarios is the state or condition of the person who is being blessed, who is a highly favored one. – 1 Ki 10:8; Ps 1:1; 119:1-2; Pro. 14;21; 16:20; Matt. 5:3-11; 11:6; 13:16; Lu 1:45; John 13:17; 20:29; Ac 20:35; Rom. 4:7-8 to mention just a few.

Happy (Blessed) is the man. That is, his condition is a happy or a desirable one. The word here used, אֱשֶׁר, aishair, means properly happiness or blessedness. It is found, however, only in the plural form and in the construct state and takes the nature and force of an interjection—“O the happiness of the man!” or “O happy man!” Deut. 33:29: “Happy art thou, O Israel!” 1 Kings 10:8: “Happy are you men, happy are these your servants!” Job 5:17: “Happy is the man whom God corrects!” Ps. 2:12: “Blessed are all they that put their trust in him!” See also Ps. 32:1, 2; 33:12; 34:8; 40:4; 41:1; 65:4; 84:4, 5, 12, et al., where it is rendered blessed. The word is of the most general character and would embrace all that is supposed to constitute real happiness. The particular kind of blessedness referred to here, as explained in the subsequent part of the psalm, consists in the fact that he avoids the companionship of the wicked; that he has pleasure in the law of the Lord; that he will be prospered in this world; and that he will not perish at last. The word “man” here, also, is of the most general character and is designed to include all men, of all times and of all conditions, who possess the character referred to. The term applies to the poor as well as to the rich; to the low as well as to the exalted; to the servant as well as to the master; similar to the aged, the middle-aged, and the young. All who have the character here described come under the general description of the happy man—the man whose condition is a happy and a desirable one.

Who does not walk. Whose character is that he does not walk in the manner specified. Professor Alexander renders this, “Who has not walked.” But it implies more than this; it refers to more than the past. It is the characteristic of the man, always and habitually, that he does not thus walk; it has not only been true in the past, but it is true in the present and will be true in the future. It is that which distinguishes the man. The word walk is often used in the Scriptures to denote a way of life or conduct—since life is represented as a journey and man as a traveler. Ps. 15:2: “Who walks uprightly.” Compare 1 Kings 9:4; Deut. 19:9; 28:9; Ps. 81:12, 13; Isa. 33:15.

In the counsel. After the manner, the principles, the plans of this class of men. He does not take counsel of them as to the way in which he should live, but from the law of the Lord, ver. 2. This would include such things as these:—he does not follow the advice of sinners, 2 Sam. 16:20; 1 Kings 1:12; he does not execute the purposes or plans of sinners, Isa. 19:3; he does not frame his life according to their views and suggestions. In his plans and purposes of life he is independent of them and looks to some other source for the rules to guide him.

Of the wicked (ungodly). The wicked. The word here used is general and would embrace all kinds and degrees of the unrighteous. It is not so specific and would, in itself, not indicate as definite or as aggravated depravity as the following terms. The general sentiment here is that the man referred to is not the companion of wicked men.

Nor stands. This indicates more deliberation, a character more fixed and decided.

In the way. The path where they are found or where they usually go. His standing there would be as if he waited for them or as if he desired to be associated with them. Instead of passing along in his own regular and proper employment, he stations himself in the path where sinners usually go and linger and loiter there. Thus he indicates a desire to be with them. This is often, in fact, illustrated by men who place themselves, as if they had nothing to do, in the usual situation where the wicked pass along or where they may be met with at the corners of the streets in a great city.

Of sinners, הַטָּאִים, hattayim. This word means literally those who miss the mark, then those who err from the path of duty or rectitude. It is often used to denote any kind or degree of sin. It is more specific than the former word rendered ungodly, as denoting those who depart from the path of duty, who fail in regard to the great end of life, who violate positive and known obligations.

Nor sits. This implies still greater character deliberation and determination than the other words employed. The man here referred to does not casually and accidentally walk along with them nor put himself in their way by standing where they are ordinarily to be found. Still, he has become one of them by occupying a seat with them, thus deliberately associating with them. He has an established residence among the wicked; he is permanently one of their number.

In the seat. The seat which the scornful usually occupy; the place where such men converse and sit together—as in a ballroom, or in a “club,” where wicked men hold their meetings, or where infidels and scoffers are accustomed to assembling.

Of scoffers, לֵצִים, laitzim. This word properly means those who mock, deride, and scoff; those who treat virtue and religion with contempt and scorn. Prov. 1:22; 3:34; 9:7, 8; 13:1; 15:12, et sæpe. It denotes a higher and more determined grade of wickedness than either of the other words employed and refers to the consummation of a depraved character, the last stage of wickedness when God and sacred things are treated with contempt and derision. There is the hope of a man as long as he will treat virtue and religion with some degree of respect; there is little or none when he has reached the point in his own character in which virtue and piety are regarded only as fit subjects for ridicule and scorn. We have a beautiful double gradation or climax in the nouns and verbs of this verse, indicating successive stages of character. There is, first, casual walking with the wicked or accidentally falling into their company; there is then a more deliberate inclination for their society, indicated by a voluntary putting of oneself in places where they usually congregate and standing to wait for them. Then there is a deliberate and settled purpose of associating with them or of becoming permanently one of them by regularly sitting among them. So also it is in regard to the persons with whom they associate. They are, first, irreligious men in general; then, those who have so far advanced in depravity as to disregard known duty and to violate known obligations; and then, those who become confirmed in infidelity and who openly mock at virtue and scoff at the claims of religion. It is unnecessary to say that, in both these respects, this is an accurate description of what actually occurs in the world. He who casually and accidentally walks with the wicked, listening to their counsel, will soon learn to place himself in their way and to wait for them, desiring their society, and will ultimately be likely to be found identified with open scoffers. He who indulges in one form of depravity or in the neglect of religion in any way will, unless restrained and converted, be likely to run through every grade of wickedness until he becomes a confirmed scoffer at all religion. The sentiment in this verse is that the man who is truly blessed is a man who does none of these things. His associations and preferences are found elsewhere, as is stated in the next verse.