Commentary on Psalm 1. Theodorit of Cyrus

-By Blessed Theodorit of Cyrus Among the Hebrews, it is without a superscription.

“Blessed is the man, which went not unto the counsel of the ungodly, and stood not on the path of sinners, and sat not in the seat of the pestilent.”

It is not difficult to discern that those who translated the divine Scriptures found certain superscriptions among the Hebrews in antiquity and rendered them into the Greek language. For this psalm, and the one following it, being found without a superscription, they left without one, not daring to add anything of their own to the words of the Spirit. Some who described the content of the psalms asserted that this psalm contains moral teaching. But it seems to me no less dogmatic than moral. For it includes condemnation not only of sinners but also of the ungodly, and it advises constant attention to the divine words, from which we derive not only moral but also dogmatic benefit. Most fittingly, the great David prefaced his own writing with a beatitude, imitating in this his Son and Lord, I mean the Savior Christ, who began the teaching given to His sacred disciples with beatitudes, saying: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matt. 5:3). The Lord Christ, as man, is the son of David, according to the saying of the holy Gospel: “The book of the generation of Jesus Christ, the son of David, the son of Abraham” (Matt. 1:1); but as God, He is the Lord and Creator of David. Here is David’s own saying concerning this: “The Lord said unto my Lord, Sit thou at my right hand” (Ps. 109:1). Therefore, David pronounces blessed the one who has not walked in the common path with the ungodly, nor accepted the unchangeable counsel of sinners (for this he called standing), nor abides in the persistent corruption of the scornful. Although the title of blessed is a divine appellation (as the divine Apostle testifies, saying: “Blessed and only Potentate, the King of kings, and Lord of lords” (1 Tim. 6:15)), yet the Lord God has bestowed this name, as well as others, upon men. For, being called faithful (as it is said: “God is faithful, by whom ye were called unto the fellowship of His Son” (1 Cor. 1:9); and the blessed Moses says: “God is faithful, and there is no unrighteousness in Him” (Deut. 32:4)), He named those who unhesitatingly receive His words faithful. Likewise, being called God and naming Himself thus, the Greatly-Gifted One bestowed this title upon men, saying: “I said, Ye are gods, and all of you are children of the Most High: but ye shall die like men” (Ps. 81:6–7). Thus, the name “blessed” is the fruit of perfection in virtue. For just as every occupation in life has its aim—wrestling has olive crowns, warfare has victories and monuments of triumph, medicine has health and deliverance from diseases, commerce has the gathering of wealth and increase of riches—so the pursuit of virtue has as its fruit and aim divine blessedness. But observing that only a man is pronounced blessed here, let no one think that the female sex is deprived of blessedness; for the Lord Christ, presenting the beatitudes for men, did not prohibit women from acquiring virtue. The Word of God includes women along with men, for as the divine Apostle says, “the head of the woman is the man” (1 Cor. 11:3). With the head, the members of the body are joined and rejoice when the head is crowned. So too, when we address someone and call them a beloved head, we do not separate the bodily members but honor the whole under the name of a part. David did not merely mention first the way, then standing, and finally sitting; rather, knowing precisely that a thought, whether evil or good, first moves, then becomes established, and thereafter takes on an unshakable permanence, he spoke thus. Therefore, the Prophet advises not admitting any ungodly thought into the mind nor approaching unlawful deeds. The divine Scripture customarily calls those devoted to atheism or polytheism “ungodly”, those intent on living in lawlessness and loving a corrupt life “sinners”, and those who not only bring themselves to ruin but also spread destruction to others, like a disease afflicting men and beasts that infects those who draw near “pestilent”. Thus, the Word commands us to flee their assemblies. But to attain perfection in virtue, it is not enough to avoid vice alone; it is said: “Depart from evil, and do good” (Ps. 33:15); and the blessed Isaiah says: “Cease to do evil, learn to do well” (Isa. 1:16–17). Therefore, the blessed David most justly added:

“But his will is in the law of the Lord, and on his law doth he meditate day and night.”

It is necessary not only to abhor what was mentioned above but to attend to God’s law day and night, to desire what the divine law inspires, and to order one’s own life in accordance with it. For so God, the Lord of all, ordained through Moses, saying: The words of this law shall be always in thy mouth, and thou shalt meditate therein, “sitting and rising, lying down, and walking by the way. And thou shalt bind them upon thine hand, and they shall be immovable before thine eyes” (Deut. 6:7–8). Then the Prophet shows the fruit that springs from this, saying:

“And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season. And his leaf shall not fall, and all whatsoever he doeth shall prosper.”

For the streams of the divine Spirit act like the irrigation of water. As waters make the trees planted by them flourish, so the Spirit imparts strength to bear divine fruits. Therefore, the Lord Christ called His teaching water, saying: “If any man thirst, let him come unto Me, and drink” (John 7:37); “The water that I shall give him shall be a well of water springing up into everlasting life” (John 4:14); and again: “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water” (John 7:38). And to the Samaritan woman He says: “Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst” (John 4:13–14). So too through the Prophet Isaiah He says: “I will give to them that walk in a thirsty land in the desert; I will open fountains upon the mountains, and rivers upon the hills, to give drink to My chosen people, the people whom I have provided for” (Isa. 41:18, 43:20–21). Therefore, the blessed David rightly likened one who studies the divine words to trees planted by the waters, whose leaves are always green and which bring forth fruit in due season, for those who strive in virtue, though they gather the fruits of their labors in the life to come, even here, like leaves, constantly bear good hope, flourish, and rejoice, and in the delight of their spirit endure the weight of their labors. And the Greatly-Gifted Lord always aids their zeal, for as the divine Apostle says, “to them that love God all things work together for good” (Rom. 8:28). Therefore, the blessed David said: “and whatsoever he doeth shall prosper.” For “the steps of a man are ordered by the Lord, and He shall delight greatly in his way” (Ps. 36:23). But not casually, but with great precision, he said “whatsoever.” For having first forbidden all forms of vice and shown the perfection of the divine laws, he then added: “whatsoever he doeth shall prosper,” knowing that such a one, aligning his will with the divine law, will not desire to do anything contrary to the law, as it is said: “his delight is in the law of the Lord.” Thus, having stirred them to virtue and instructed them in perfect wisdom, the Prophet strengthens those who strive by presenting the contrary, saying:

“Not so are the ungodly, not so.”

By doubling the negation, he more clearly shows the contrast.

“But they are like dust which the wind scattereth from the face of the earth.”

Those who strive in virtue, watered by the divine words, flourish eternally and bear timely fruit, but the ungodly, trampled by hostile spirits, are likened to dust, easily carried to and fro by contrary winds.

“Therefore the ungodly shall not rise in the judgment, nor sinners in the counsel of the righteous.”

With great precision, the All-Holy Spirit set forth all this. He did not say, “the ungodly shall not rise,” but “shall not rise in the judgment,” meaning they shall rise but not for judgment, but for condemnation; for they have no need of conviction, their ungodliness is evident, and they await only punishment. As those brought to a tribunal are not brought to be convicted but to receive a sentence according to the laws, so those who have lived in ungodliness will immediately upon resurrection receive punishment and will not be brought to judgment but will hear the sentence of condemnation. And those who have turned from ungodly teachings but lived lawlessly will be placed far from the assembly of the righteous. For the word “counsel” Aquila and Theodotion translated as “assembly,” and Symmachus as “gathering.”

“For the Lord knoweth the way of the righteous, and the way of the ungodly shall perish.”

That is, the righteous Judge knows all things even before the judgment and has no need of proofs or convictions. Therefore, rendering to each according to their worth, He will honor some with glory and crowns, while others He will send to eternal torment. source