BLESSING
IN THE PSALMS

Blessing (bless, blessed) is a common theme in the Psalms (108 times in 98 verses - with approximately 47 referring to blessing the LORD and about 57 God blessing men, with the remainder difficult to classify - as an aside this makes for an interesting study, especially to see who it is that God blesses and how this blessing is manifested. See all uses in "Wisdom" Literature - Job, Psalms, Proverbs)...

Donne writes...

How abundantly is that word Blessed multiplied in the Book of Psalms! The book seems to be made out of that word, and the foundation raised upon that Word, for it is the first word of the book. But in all the book there is not one Woe.

Let us take a moment to scan over some of the uses of bless, blessed and blessing in the Psalms as we prepare to study key to the blessed life in Christ...

Ps 2:12 Do homage to the Son, lest He become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge (put their trust) in Him!

Have we a share in this blessedness? Do we trust in him? Our faith may be slender as a spider's thread; but if it be real, we are in our measure blessed. The more we trust, the more fully shall we know this blessedness. We may therefore close the Psalm with the prayer of the apostles: -- "Lord, increase our faith." (Spurgeon)

Psalm 5:12 For it is Thou who dost bless the righteous man, O LORD, Thou dost surround him with favor as with a shield.

This is a promise of infinite length, of unbounded breadth, and of unutterable preciousness.  (Spurgeon)

Psalm 24:5 (Context for who "he" is) He shall receive a blessing from the LORD and righteousness from the God of his salvation.

He shall receive the blessing from the Lord, and righteousness from the God of his salvation. So that the saints need salvation; they receive righteousness, and the blessing is a boon from God their Saviour. They do not ascend the hill of the Lord as givers but as receivers, and they do not wear their own merits, but a righteousness which they have received. Holy living ensures a blessing as its reward from the thrice Holy God, but it is itself a blessing of the New Covenant and a delightful fruit of the Spirit. God first gives us good works, and then rewards us for them. Grace is not obscured by God's demand for holiness, but is highly exalted as we see it decking the saint with jewels, and clothing him in fair white linen; all this sumptuous array being a free gift of mercy. (Spurgeon)

Ps 32:1 How blessed is he whose transgression is forgiven, whose sin is covered! 2 How blessed is the man to whom the LORD does not impute iniquity, and in whose spirit there is no deceit!

Blessed. Like the Sermon on the Mount (see notes Matthew 5:1ff), this Psalm begins with beatitudes. This is the second Psalm of benediction. The first Psalm  (see notes Psalm 1) describes the result of holy blessedness, the thirty-second details the cause of it. The first pictures the tree in full growth, this depicts it in its first planting and watering. He who in the first Psalm is a reader of God's book, is here a suppliant at God's throne accepted and heard.

Blessed is he whose transgression is forgiven. He is now blessed and ever shall be. Be he ever so poor, or sick, or sorrowful, he is blessed in very deed. Pardoning mercy is of all things in the world most to be prized, for it is the only and sure way to happiness. To hear from God's own Spirit the words, "absolvo te" is joy unspeakable. Blessedness is not in this case ascribed to the man who has been a diligent law keeper, for then it would never come to us, but rather to a lawbreaker, who by grace most rich and free has been forgiven. Self righteous Pharisees have no portion in this blessedness. Over the returning prodigal, the word of welcome is here pronounced, and the music and dancing begin.

A full, instantaneous, irreversible pardon of transgression turns the poor sinner's hell into heaven, and makes the heir of wrath a partaker in blessing. The word rendered forgiven is in the original taken off or taken away, as a burden is lifted or a barrier removed. What a lift is here! It cost our Saviour a sweat of blood to bear our load, yea, it cost Him His life to bear it quite away. Samson carried the gates of Gaza, but what was that to the weight which Jesus bore on our behalf?

Whose sin is covered. Covered by God, as the ark was covered by the mercyseat, as Noah was covered from the flood, as the Egyptians were covered by the depths of the sea. What a cover must that be which hides away forever from the sight of the all seeing God all the filthiness of the flesh and of the spirit! He who has once seen sin in its horrible deformity, will appreciate the happiness of seeing it no more for ever. Christ's atonement is the propitiation, the covering, the making an end of sin; where this is seen and trusted in, the soul knows itself to be now accepted in the Beloved, and therefore enjoys a conscious blessedness which is the antepast (a foretaste) of heaven. It is clear from the text that a man may know that he is pardoned: where would be the blessedness of an unknown forgiveness? Clearly it is a matter of knowledge, for it is the ground of comfort.

Verse 2. Blessed is the man unto whom the Lord imputeth not iniquity. The word blessed is in the plural, oh, the blessednesses! the double joys, the bundles of happiness, the mountains of delight! Note the three words so often used to denote our disobedience: transgression, sin, and iniquity, are the three headed dog at the gates of hell, but our glorious Lord has silenced his barkings for ever against his own believing ones. The trinity of sin is overcome by the Trinity of heaven. Non imputation is of the very essence of pardon: the believer sins, but his sin is not reckoned, not accounted to him. Certain divines froth at the mouth with rage against imputed righteousness, be it ours to see our sin not imputed, and to us may there be as Paul words it, "Righteousness imputed without works." He is blessed indeed who has a substitute to stand for him to whose account all his debts may be set down. And in whose spirit there is no guile. He who is pardoned, has in every case been taught to deal honestly with himself, his sin, and his God. Forgiveness is no sham, and the peace which it brings is not caused by playing tricks with conscience. Self deception and hypocrisy bring no blessedness, they may drug the soul into hell with pleasant dreams, but into the heaven of true peace they cannot conduct their victim. Free from guilt, free from guile. Those who are justified from fault are sanctified from falsehood. A liar is not a forgiven soul. Treachery, double dealing, chicanery, dissimulation, are lineaments of the devil's children, but he who is washed from sin is truthful, honest, simple, and childlike. There can be no blessedness to tricksters with their plans, and tricks, and shuffling, and pretending: they are too much afraid of discovery to be at ease; their house is built on the volcano's brink, and eternal destruction must be their portion. Observe the three words to describe sin, and the three words to represent pardon, weigh them well, and note their meaning. (Spurgeon)

Ps 34:8 O taste (imperative = not a suggestion but a command) and see  (another imperative) that the LORD is good. How blessed is the man who takes refuge (places his trust) in Him!

O taste and see. Make a trial, an inward, experimental trial of the goodness of God. You cannot see except by tasting for yourself; but if you taste you shall see, for this, like Jonathan's honey, enlightens the eyes. That the Lord is good. You can only know this really and personally by experience. There is the banquet with its oxen and fatlings; its fat things full of marrow, and wine on the lees well refined; but their sweetness will be all unknown to you except you make the blessings of grace your own, by a living, inward, vital participation in them.

Blessed is the man that trusts in Him. Faith is the soul's taste; they who test the Lord by their confidence always find Him good, and they become themselves blessed. The second clause of the verse, is the argument in support of the exhortation contained in the first sentence.  (Spurgeon)

Ps 40:4 How blessed is the man who has made the LORD his trust, and has not turned to the proud, nor to those who lapse into falsehood.

Blessed. This is an exclamation similar to that of the first Psalm, "Oh, the happiness of the man." God's blessings are emphatic, "I wot ( know) that he whom Thou blesses is blessed," indeed and in very truth. Is that man that maketh the Lord his trust. Faith obtains promises. A simple single eyed confidence in God is the sure mark of blessedness. A man may be as poor as Lazarus, as hated as Mordecai, as sick as Hezekiah, as lonely as Elijah, but while his hand of faith can keep its hold on God, none of his outward afflictions can prevent his being numbered among the blessed; but the wealthiest and most prosperous man who has no faith is accursed, be he who he may. (Spurgeon)

Ps 84:12 O LORD of hosts, How blessed is the man who trusts in Thee!

Here is the key of the Psalm. The worship is that of faith, and the blessedness is peculiar to believers. No formal worshipper can enter into this secret. A man must know the Lord by the life of real faith, or he can have no true rejoicing in the Lord's worship, his house, his Son, or his ways. Dear reader, how fares it with thy soul? (Spurgeon)

Ps 94:12 Blessed is the man (Hebrew = geber = Hebrew root commonly associated with warfare and has to do with the strength and vitality of the successful warrior; relates to the male at the height of his powers) whom You chasten, O LORD, and whom You teach out of Your law;

Blessed is the man whom Thou chastens, O LORD. The psalmist's mind is growing quiet. He no longer complains to God or argues with men, but tunes his harp to softer melodies, for his faith perceives that with the most afflicted believer all is well. Though he may not feel blessed while smarting under the rod of chastisement, yet blessed he is; he is precious in God's sight, or the Lord would not take the trouble to correct him, and right happy will the results of his correction be (see notes Hebrews 12:5; 6; 7; 8; 9; 10; 11). The psalmist calls the chastened one a "man" in the best sense, using the Hebrew word which implies strength. He is a man, indeed, who is under the teaching and training of the Lord. (Spurgeon)

Ps 106:3 How blessed are those who keep justice, who practice righteousness at all times!

Blessed are they that keep judgment, and he that doeth righteousness at all times. Multiplied are the blessings which must descend upon the whole company of the keepers of the way of justice, and especially upon that one rare man who at all times follows that which is right. Holiness is happiness. The way of right is the way of peace. Yet men leave this road, and prefer the paths of the destroyer. Hence the story which follows is in sad contrast with the happiness here depicted, because the way of Israel was not that of judgment and righteousness, but that of folly and iniquity. The Psalmist, while contemplating the perfections of God, was impressed with the feeling that the servants of such a being must be happy, and when he looked around and saw how the tribes of old prospered when they obeyed, and suffered when they sinned, he was still more fully assured of the truth of his conclusion. O could we but be free of sin we should be rid of sorrow! We would not only be just, but "keep judgment"; we would not be content with occasionally acting rightly, but would "do justice at all times." (Spurgeon)

Ps 112:1 Praise the LORD! How blessed is the man who fears the LORD, who greatly delights in His commandments.

Blessed is the man that feareth the Lord. According to the last verse of Psalm 111, the fear of the Lord is the beginning of wisdom; this man, therefore, has begun to be wise, and wisdom has brought him present happiness, and secured him eternal felicity. Jehovah is so great that He is to be feared and had in reverence of all them that are round about Him, and He is at the same time so infinitely good that the fear is sweetened into filial love, and becomes a delightful emotion, by no means engendering bondage. There is a slavish fear which is accursed; but that godly fear which leads to delight in the service of God is infinitely blessed. Jehovah is to be praised both for inspiring men with godly fear and for the blessedness which they enjoy in consequence thereof. We ought to bless God for blessing any man, and especially for setting the seal of his approbation upon the godly. His favour towards the God fearing displays His character and encourages gracious feelings in others, therefore let Him be praised.

That delighteth greatly in His commandments. The man not only studies the divine precepts and endeavours to observe them, but rejoices to do so:

Holiness is his happiness,
Devotion is his delight,
Truth is his treasure.

He rejoices in the precepts of godliness, yea, and delights greatly in them. We have known hypocrites rejoice in the doctrines, but never in the commandments. Ungodly men may in some measure obey the commandments out of fear, but only a gracious man will observe them with delight.

Cheerful obedience
is the only acceptable obedience

He who obeys reluctantly is disobedient at heart, but he who takes pleasure in the command is truly loyal. If through divine grace we find ourselves described in these two sentences, let us give all the praise to God, for He hath wrought all our works in us, and the dispositions out of which they spring. Let self righteous men praise themselves, but he who has been made righteous by grace renders all the praise to the Lord.

Ps 119:1 How blessed are those whose way is blameless, who walk in the law of the LORD.

Blessed. The psalmist is so enraptured with the Word of God that he regards it as the highest ideal of blessedness to be conformed to it. He has gazed on the beauties of the perfect law, and, as if this verse were the sum and outcome of all his emotions, he exclaims,

Blessed is the man whose life is the practical transcript of the will of God.

True religion is not cold and dry; it has its exclamations and raptures. We not only judge the keeping of God’s law to be a wise and proper thing, but we are warmly enamored of its holiness, and cry out in adoring wonder, “Blessed are the undefiled!”—meaning thereby that we eagerly desire to become such ourselves, and wish for no greater happiness than to be perfectly holy.

This first verse is not only a preface to the whole psalm, but it may also be regarded as the text upon which the rest is a discourse. It is similar to the benediction of Psalm 1, which is set in the forefront of the entire book: there is a likeness between this Psalm 119 and the Psalter, and this is one point of it, that it begins with a benediction. In this, too, we see some foreshadowings of the Son of David, who began His great sermon as David (Ed: the author of Ps 119 is not stated but could be David. Some think Ezra the Scribe) began His great psalm. When we cannot bestow blessings, we can show the way of obtaining them, and even if we do not yet possess them ourselves, it may be profitable to contemplate them, that our desires may be excited, and our souls moved to seek after them.

As David thus begins his psalm, so should young men begin their lives, so should new converts commence their life of faith, so should all Christians begin every day. Holiness is happiness, and it is our wisdom first to seek the kingdom of God and His righteousness. Mankind began with being blessed in innocence, and if our fallen race is ever to be blessed again, it must find it where it lost it at the beginning, in conformity to the command of the Lord.

Ps 119:2 How blessed are those who observe His testimonies, who seek Him with all their heart.

Blessed are they that keep his testimonies. What! A second blessing? Yes, they are doubly blessed whose outward life is supported by an inward zeal for God's glory. In the first verse we had an undefiled way, and it was taken for granted that the purity in the way was not mere surface work, but was attended by the inward truth and life which comes of divine grace. Here that which was implied is expressed.

Blessedness is ascribed to those who treasure up the testimonies of the Lord: in which is implied that they search the Scriptures, that they come to an understanding of them, that they love them, and then that they continue in the practice of them.

We must first get a thing before we can keep it. In order to keep it well we must get a firm grip of it: we cannot keep in the heart that which we have not heartily embraced by the affections.

God's word is His witness or testimony to grand and important truths which concern Himself and our relation to Him: this we should desire to know; knowing it, we should believe it; believing it, we should love it; and loving it, we should hold it fast against all comers.

There is a doctrinal keeping of the word when we are ready to die for its defence, and a practical keeping of it when we actually live under its power.

Revealed truth is precious as diamonds, and should be kept or treasured up in the memory and in the heart as jewels in a casket, or as the law was kept in the ark; this however is not enough, for it is meant for practical use, and therefore it must be kept or followed, as men keep to a path, or to a line of business.

If we keep God's testimonies
They will keep us

They will keep us right in opinion, comfortable in spirit, holy in conversation, and hopeful in expectation. If they were ever worth having, and no thoughtful person will question that, then they are worth keeping; their designed effect does not come through a temporary seizure of them, but by a persevering keeping of them: "in keeping of them there is great reward."

We are bound to keep with all care the word of God, because it is his testimonies. He gave them to us, but they are still his own. We are to keep them as a watchman guards his master's house, as a steward husbands his lord's goods, as a shepherd keeps his employer's flock. We shall have to give an account, for we are put in trust with the gospel, and woe to us if we be found unfaithful. We cannot fight a good fight, nor finish our course, unless we keep the faith. To this end the Lord must keep us: only those who are kept by the power of God unto salvation will ever be able to keep his testimonies. What a blessedness is therefore evidenced and testified by a careful belief in God's word, and a continual obedience thereunto. God has blessed them, is blessing them, and will bless them for ever. That blessedness which David saw in others he realized for himself, for in Psalms 119:168 he says, "I have kept thy precepts and thy testimonies," and in Ps 119:54-56 he traces his joyful songs and happy memories to this same keeping of the law, and he confesses, "This I had because I kept thy precepts." Doctrines which we teach to others we should experience for ourselves.

And that seek him with the whole heart. Those who keep the Lord's testimonies are sure to seek after Himself. If His word is precious we may be sure that He Himself is still more so. Personal dealing with a personal God is the longing of all those who have allowed the word of the Lord to have its full effect upon them. If we once really know the power of the gospel we must seek the God of the gospel.

"O that I knew where I might find HIM,"
will be our wholehearted cry.

See the growth which these sentences indicate: first, in the way, then walking in it, then finding and keeping the treasure of truth, and to crown all, seeking after the Lord of the way Himself. Note also that the further a soul advances in grace the more spiritual and divine are its longings: an outward walk does not content the gracious soul, nor even the treasured testimonies; it reaches out in due time after God Himself, and when it in a measure finds Him, still yearns for more of Him, and seeks Him still.

Seeking after God signifies a desire to commune with Him more closely, to follow Him more fully, to enter into more perfect union with His mind and will, to promote His glory, and to realize completely all that He is to holy hearts. The blessed man has God already, and for this reason he seeks him. This may seem a contradiction: it is only a paradox.

God is not truly sought by the cold researches of the brain:
We must seek him with the heart.

Love reveals itself to love: God manifests His heart to the heart of His people. It is in vain that we endeavour to comprehend Him by reason; we must apprehend Him by affection. But the heart must not be divided with many objects if the Lord is to be sought by us (see Matthew 6:24-note; cp one thing I do - see Philippians 3:13-note). God is one, and we shall not know Him till our heart is one. A broken heart need not be distressed at this, for no heart is so whole in its seeking after God as a heart which is broken, whereof every fragment sighs and cries after the great Father's face. It is the divided heart which the doctrine of the text censures, and strange to say, in scriptural phraseology,

a heart may be divided and not broken, and it may be broken but not divided; and yet again it may be broken and be whole, and it never can be whole until it is broken.

When our whole heart seeks the holy God in Christ Jesus it has come to Him of Whom it is written, "as many as touched Him were made perfectly whole."

That which the Psalmist admires in this verse he claims in the tenth, where he says, "With my whole heart have I sought thee." It is well when admiration of a virtue leads to the attainment of it. Those who do not believe in the blessedness of seeking the Lord will not be likely to arouse their hearts to the pursuit, but he who calls another blessed because of the grace which he sees in him is on the way to gaining the same grace for himself.

If those who seek the Lord are blessed, what shall be said of those who actually dwell with Him and know that He is theirs?

"To those who fall, how kind thou art!
How good to those who seek!
But what to those who find? Ah! this
Nor tongue nor pen can show:
The love of Jesus -- what it is,
None but His loved ones know."

Ps 146:5 How blessed is he whose help is the God of Jacob, Whose hope is in the LORD his God

Happy is he that hath the God of Jacob for his help. Heaped up is his happiness. He has happiness indeed: the true and the real delight is with him. The God of Jacob is the God of the covenant, the God of wrestling prayer, the God of the tried believer; he is the only living and true God. The God of Jacob is Jehovah, who appeared unto Moses, and led the tribes of Jacob out of Egypt, and through the wilderness. Those are happy who trust him, for they shall never be ashamed or confounded. The Lord never dies, neither do his thoughts perish: his purpose of mercy, like himself, endures throughout all generations. Hallelujah!

Whose hope is in the LORD his God. He is happy in help for the present and in hope for the future, who has placed all his confidence in Jehovah, who is his God by a covenant of salt. Happy is he when others are despairing! Happiest shall he be in that very hour when others are discovering the depths of agony. We have here a statement which we have personally tried and proved: resting in the Lord, we know a happiness which is beyond description, beyond comparison, beyond conception. O how blessed a thing it is to know that God is our present help, and our eternal hope. Full assurance is more than heaven in the bud, the flower has begun to open. We would not exchange with Caesar; his sceptre is a bauble, but our bliss is true treasure.

In each of the two titles here given, namely, "the God of Jacob", and "Jehovah his God", there is a peculiar sweetness. Either one of them has a fountain of joy in it; but the first will not cheer us without the second. Unless Jehovah be his God no man can find confidence in the fact that he was Jacob's God. But when by faith we know the Lord to be ours, then we are "rich to all the intents of bliss."

HOW BLESSED IS THE MAN: (Ps 2:12; 32:1,2; 34:8; 84:12; 106:3; 112:1; 115:12, 13, 14, 15; 119:1,2; 144:15; Ps 146:5; Dt 28:2-68; 33:29; Jer 17:7, 8; Mt 16:17; Lk 11:28; Jn 13:17; Jn 20:29; Rev 1:3, 14:13; 16:15; 19:9; 20:6; 22:7,14)

BLESSED, BLESSED
THE ONE WHO
READS & HEEDS PSALM 1

Lk 11:28 (Jesus said) Blessed (makarios) are those who hear the word of God, and observe it.

Jn 13:17 (Jesus said) If you know these things, you are blessed (makarios) if you do them.

James 1:22 (note) Prove (present imperative =  as your lifestyle or regular practice) yourselves doers (poietes) of the word, and not merely hearers (akroates - like those who audit a course for non-credit!)  who delude (paralogizomai  = literally to reason alongside; present tense = continually in a state of spiritual delusion)  themselves

1 Samuel 15:22 (Samuel to disobedient King Saul from whom the "blessing" would be removed) Has the LORD as much delight (same Hebrew word chephets as in Psalm 1:2) in burnt offerings and sacrifices as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to heed than the fat of rams. (1 Samuel 15:22)

At the outset note that the promise of blessing in Psalm 1 is not for the one who simply reads these beautiful words but who hides and heeds the words in his or her heart. As Jesus' Words emphasize in Luke 11:28 obedience is the key to blessing in both the Old and New Testament. God desires to bless His children because they are as it were, His trophies of redemption, His re-creations in Christ, and as such He desires the lost world to see His glory through believing, obedient children. So as you read and meditate on this great psalm, ask God to open your heart to receive the Word implanted which is able to save your soul, not just the first time but every day as His Spirit takes the Word and sets us progressively more and more apart from the world and unto God. As we read and ponder these precious words let us have tender, even trembling hearts, that we might begin to experience, not just life, which all believers have in Christ, but even abundant life in Christ, the life which is blessed, blessed.

Observe in Psalm 1 we encounter two men, two ways and two destinies. This contrast is especially dramatic when one observes words penned at the beginning (blessed) and the end (perish)! Take your choice!

In verse 1 we observe the practice of the godly man, in verse 2 the passion and in verse 3 his "permanence". This beatitude psalm describes the "be attitude" man, the one who is spiritually satisfied regardless of the circumstances!

You may have read in Spurgeon's comments above on the blessed state in Psalm 32:1-2 (Spurgeon on v1; Verse 2) where he notes that there is an association with the blessednesses in Psalm 1. And indeed there is for Psalm  32 speaks of blessings which are a result of God’s forgiveness of sins. It is on such a firm foundation of God's imputation (reckoning, placing on one's account) of confessing sinners as forgiven sinners (who are saints!), that makes possible the accomplishment the obedience and practical righteousness called for in Psalm 1, especially Psalm 1:1. Forgiven people are blessed people and are in the position (in Christ) to experience even greater blessednesses from our gracious, giving Lord! Amazing grace indeed that not only does He save us but that His desire is then to even blessed us over and above the blessing of salvation!

Psalm 1 contrasts the two life styles set out in the wisdom literature and reminds the readers of the choices of life or death, of blessing or curse (cf. Deut 30:11-20).

Steele (1674) speaks of the value of the different components of the OT wisdom literature noting that...

He that would be wise, let him read the Proverbs
He that would be holy, let him read the Psalms.

Spurgeon offer this overview of Psalm 1...

Warren Wiersbe rightly states that...

Two of the most popular words in the Christian vocabulary are bless and blessing. God wants to bless His people. He wants them to be recipients and channels of blessing. God blesses us to make us a blessing to others, but He has given us certain conditions for receiving blessings.

BLESSED, BLESSED

Blessed (0835) ('esher related to the verb 'ashar = in its root means to be straight, to be right) in Hebrew is literally "blessed, blessed", the Hebraic way of indicating superfluity, a truth that we might attempt to translate as "blessednesses". The word blessed ('esher) conveys a deep sense of well-being. 'Esher speaks of the inner contentment in the life of the man or woman who is right or “straight” with God. The man who practices righteousness will be a blessed man.

One person has written...

The word happy is a good rendition of blessed ('esher), provided one keeps in mind that the condition of "bliss" is not merely a feeling. Even when the righteous do not feel happy, they are still considered "blessed" from God's perspective. He bestows this gift on them. Neither negative feelings nor adverse conditions can take his blessing away

A number of the translations render 'esher with the English word "happy", but I prefer the word blessed. In modern use happy speaks more of a feeling. And in general feelings depend on our circumstances or on what happens! I'm happy if what happens is good. I'm not happy if what happens is bad. However that is not the promise of Psalm 1, which speaks more of one's state or condition rather than one's feeling. To be sure, the blessed person can certainly feel happy. The distinction is that when the blessed person of Psalm 1 encounters adverse circumstances, he or she still experiences a state or condition of blessedness. In other words, as the Psalmist promises, the blessed man of Psalm 1 will be like a tree firmly planted, sturdy, and steady and not like a tumble weed tossed about by every wind of circumstance. It is as if the blessed person has an inner strength, a supernatural source of strength, a state of blessedness regardless of the circumstances that one encounters.

As Spurgeon so eloquently expresses blessed in the plural...

Oh, the blessednesses! The double joys, the bundles of happiness, the mountains of delight!

John Piper adds that the Hebrew word 'esher...

means happy in the rich, full sense of happiness rooted in moral and mental and physical well being.

The other Hebrew word for bless is the verb barak which is the verb used of man blessing God and of God blessing man. In contrast, the verb 'ashar used only of God blessing man. Thus it is fitting that in Psalm 1:1, the noun chosen is 'esher, speaking of the blessing from the Most High God to mankind.

The Greek word for blessed is makarios and can be summed up as describing the man who is fully satisfied (especially in the spiritual sense), independent of or regardless of circumstances. And so even though the winds and waves of affliction, testing and trial come against the "blessed man" (or "blessed woman"), fortified by the grace from Jehovah, he remains strong, stedfast and satisfied in the Lord. The blessed man knows that he is safe in "the Ark" of Jehovah, the One Who declares I Am... I Am anything and everything you will ever need (not want but need!)

Adam Clarke adds...

The word ashrey, which we translate blessed, is properly in the plural form, blessednesses; or may be considered as an exclamation produced by contemplating the state of the man who has taken God for his portion; O the blessedness of the man! And the word haish, is emphatic: THAT man; that one among a thousand who lives for the accomplishment of the end for which God created him. 1. God made man for happiness. 2. Every man feels a desire to be happy. 3. All human beings abhor misery. 4. Happiness is the grand object of pursuit among all men. 5. But so perverted is the human heart, that it seeks happiness where it cannot be found; and in things which are naturally and morally unfit to communicate it. 6. The true way of obtaining it is here laid down.

In context, the psalmist expands the meaning of blessed in Psalm 1, explaining in picture language that the blessed man is like a tree by water, a striking image in an arid land where water is sparse and greatly valued. And thus planted by the precious water (and not a stagnant pool but a stream of flowing water!). And too the blessing is pictured as like a tree that is fruitful in season with an unwithering leaf. And such a one prospers in all he does. He is blessed indeed! And finally the psalmist goes on to explain the greatest blessing of all, the blessing of being known by Jehovah and the privilege of standing in the assembly of the righteous of all the ages. The blessed man is stabilized in the storms by these truths regarding his present and his future.

Ray Pritchard writes...

In biblical terms to be blessed means to be rightly related to God so that your life is fulfilled and you experience deep personal satisfaction. It’s important to know that this sort of happiness is not related to our circumstances. And it doesn’t come simply by seeking for it. You find happiness not by seeking it but by doing certain things (and not doing other things). The blessing comes as a side benefit of the choices we make. A wise man said that happiness is like a cat. Seek it and it will run from you. But go about your business steadily day by day and soon it comes and curls up at your feet. How true. The most miserable people on New Year’s Eve are those who seek happiness by hopping from one party to another and from one bar to another. True happiness and lasting contentment simply cannot be found that way. (Psalm 1: Trees Planted by the Water)

WATCH THE
FIRST STEP!

God delights to bless His children, but we must be "blessable." We must have discernment (discerning good and evil) which works itself out in avoiding the steps that lead to sin -- considering sin (walking), contemplating sin (standing), comfortable in sin (sitting). Watch your first step if you want to be blessed!

Spurgeon calls us to observe...

how this Book of Psalms opens with a benediction, even as did the famous Sermon of our Lord upon the Mount! (see notes beginning with Matthew 5:3) The word translated blessed is a very expressive one. The original word is plural, and it is a controverted matter whether it is an adjective or a substantive. Hence we may learn the multiplicity of the blessings which shall rest upon the man whom God hath justified, and the perfection and greatness of the blessedness he shall enjoy. We might read it, "Oh, the blessednesses!" and we may well regard it (as Ainsworth does) as a joyful acclamation of the gracious man's felicity. May the like benediction rest on us!

And so this "Beatitude Psalm" opens with a blessing for the reader who heeds the truths therein, but closes with a "curse" (perish) for those who fail to heed these truths. Please do not misunderstand. All men in both the Old and New Testaments are saved by grace through faith in the Messiah, so the psalmist is not teaching salvation by works. But he is teaching blessing by obedience. In other words to hear and not to heed is to deceive one's self and to miss God's blessing. James warned his readers...

prove yourselves doers of the word, and not merely hearers who delude (see paralogizomai; ) themselves. (see note James 1:21)

The Greek word for hearers is akroates which was used to describe one who sat passively and listened to a singer or speaker. This is a description applicable to one who audits a college course, but not for credit, with the result that little effort (usually) is expended on the course material. Such hearers or auditors of college courses are not held accountable for what they hear, which is where the analogy breaks down, for all who read Psalm 1 will be held accountable for the profound, eternal truths it lays out in straightforward fashion.

As John MacArthur writes...

Tragically, most churches have many “auditors,” members who willingly expose themselves to the teaching and preaching of the Word but have no desire for that knowledge to alter their day-by-day lives. They take advantage of the privilege of hearing God’s Word but have no desire for obeying it. When followed consistently, that attitude gives evidence that they are not Christians at all, but only pretenders. Such people, who are merely hearers and not also doers, think they belong to God, when, in reality, they do not. Proclaiming and interpreting God’s Word are never ends in themselves but are means to an end, namely, the genuine acceptance of divine truth for what it is and the faithful application of it.

Alexander Maclaren writes that...

Its theme, the blessedness of keeping the law, is enforced by the juxtaposition of two sharply contrasted pictures, one in bright light, another in deep shadow, and each heightening the other. Ebal and Gerizim face one another.

Wiersbe emphasizes that...

First, we must be separated from the world (v. 1). The world is anything that separates us from God or causes us to disobey Him. Separation is not isolation but contact without contamination. Sin is usually a gradual process. Notice the gradual decline of the sinner in verse 1. He is walking (Mark 14:54), standing (John 18:18) and then sitting (Luke 22:55). Becoming worldly is progressive; it happens by degrees. We make friends with the world; we become spotted by the world; we love the world, become conformed to it and end up condemned with it. Lot is an example of someone who became worldly. He looked toward Sodom, pitched his tent toward Sodom, lived there, lost everything and ended in sin.

Lot was righteous and thus saved but he missed the blessing of Psalm 1 because he failed to be separated and instead "assimilated" with the world! Dear believer, could it be that you are missing the blessing of Psalm 1 because you are not willing to separate from the world and/or the passing pleasures of sin?

WHO DOES NOT WALK IN THE COUNSEL OF THE WICKED: (Ps 81:12; Ge 5:24; Lev 26:27,28; 1Ki 16:31; Job 31:5; Pr 1:15; 4:14,15; Pr 13:20; Ezekiel 20:18; 1Pe 4:3)

Does not walk (01980) is a verb which literally denotes physical locomotion but is often used (as in Psalm 1:1) as a metaphor to picture one's conduct or how one lives his or her life. For example, the phrase walking with or before God speaks of a close relationship to God (e.g., this positive use describes such men as Enoch, Noah, Abraham, Isaac, David, all of whom were pleasing to God and all of whom experienced the blessednesses of Jehovah. Cp Ge 5:22, 24, 6:9, 17:1, 24:40, 48:15, Ps, 26:3, 56:13, 116:9 )

In Hebrew the verb walk is in qal perfect where perfect depicts one's walk or conduct as a whole, without necessarily any reflection on the duration of that conduct. The perfect can also speak of behavior that was started in the past and has continued into the present or which is started in the present and continues into the future. The point is "Don't take the first step into the seductive cesspool of the world's wisdom"! James paints a striking contrast between the world's counsel (wisdom) and godly counsel (wisdom)...

This wisdom (worldly) is not that which comes down from above, but is earthly, natural, demonic. For where jealousy and selfish ambition exist, there is disorder and every evil thing. But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. And the seed whose fruit is righteousness is sown in peace by those who make peace. (James 3:15-18)

To be a blessed person means that on one hand we do not do something and the other hand we do something. And so these wise words teach us how little by little we can step out of the place of blessedness and into the place of misery and cursing with devastating consequences. This first step begins when we begin to listen to and agree with the worldview of the wicked. Are believers at risk? Indeed, they are at great risk of taking this first misstep.

Solomon in the so called wisdom literature repeatedly warns against wrong associations...

Pr 1:15 My son, do not walk in the way with them. Keep your feet from their path,

Pr 4:14-15 Do not enter the path of the wicked, and do not proceed in the way of evil men. Avoid it, do not pass by it. Turn away from it and pass on. (Read that verse again - count the admonitions! Those of us who are older know full well why such repeated warnings are necessary!)

Pr 13:20 He who walks with wise men will be wise, but the companion of fools will suffer harm.

LOT'S EXAMPLE OF
HOW NOT TO BE BLESSED

First note God's assessment of Lot in 2 Peter...

He rescued righteous Lot, oppressed by the sensual conduct of unprincipled men (for by what he saw and heard that righteous man, while living among them, felt his righteous soul tormented day after day with their lawless deeds) (See notes 2 Peter 2:7; 2:8)

What's the "key word" in these passages? Clearly it is the word righteous. Peter is emphasizing that Lot was an authentic believer, one who genuinely believed in the Messiah (as much as was revealed of His Person and work at the time). Had Peter not recorded this truth we would have all seriously questioned his salvation (and thus the repetition of the description righteous). As an aside one of the best OT passages (one used by Paul also in Romans 4) that explains how Lot was saved is the description of Uncle Abraham's salvation, Moses recording that...

Then (see when or what "then" refers to by reading the preceding context -Genesis 15:1, 2, 3, 4, 5) he believed in the LORD; and He reckoned it (imputed it - placed it on his "spiritual" bank account) to him as righteousness. (Genesis 15:6)

With this background read Moses' description of Lot in Genesis 13, keeping in mind the conditions of Psalm 1:1 which are to be fulfilled in order to experience blessing from the LORD...

And Lot lifted up his eyes and saw all the valley of the Jordan, that it was well watered everywhere -- this was before the LORD destroyed Sodom and Gomorrah -- like the garden of the LORD, like the land of Egypt as you go to Zoar. So Lot chose for himself all the valley of the Jordan; and Lot journeyed eastward. Thus they separated from each other. Abram settled in the land of Canaan, while Lot settled (Hebrew = yashab = to sit, a word that emphasizes a thoroughly settled state or condition. Lot had settled down in Sodom) in the cities of the valley, and moved his tents as far as Sodom.  (Genesis 13:10-12)

Verse 10 - Lot Looks

Verse 11 - Lot Chooses