The Blessed Man; Psalm 1Michael Hatcher

INTRODUCTIONHistorically this is one of the favorite of the psalms recorded for our benefit. This psalm

serves as a suitable introduction to the book as it serves as a summary of all the psalms. It

wonderfully presents to us two ways of life. It describes the wicked and the righteous, the God-

centered life and the self-centered life. There is a clear and distinct line drawn between the two

ways. Jesus shows this clear distinction when He said, “He that is not with me is against me; and

he that gathereth not with me scattereth abroad” (Mat. 12:30). It, thus, presents two classes of

people and the way in which they walk.

This psalm also reveals to us the two destinies of these two ways of life. Jesus also

presented these two ways and destinies when He said, “Enter ye in at the strait gate: for wide is

the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:

Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that

find it” (Mat. 7:13-14). Thus, in this short psalm we have the contents of the entire Bible (at least

in principle) set before us. Prior to actuallystudying this psalm, let us look at the poetry of the

Bible as a background for both this psalm and the other psalms which will be studied in this

series on the Beatitudes.

BIBLICAL POETRYOriental poetry, which includes Hebrew or Biblical poetry, is very different that the type

of poetry to which we as Americans are custom: Western poetry. As a result, many never see the

beauty of Biblical poetry. Our poetry consists primarily of rhyme and meter while biblical poetry

consists mainly of parallelism or sometimes called thought-rhyme. Let us consider the differing

types of Parallelisms.

First there is Synonymous (also called Cognate) Parallelism. This is where two lines say

the same thought in differing words. The second type is Antithetic Parallelism. In this type the

two lines give the opposite thoughts or contrast each other. Often one is stated in positive terms

while the other is in negative terms. The third type is Synthetic (also called Constructive or

Compound) Parallelism. In this type, the second line advances the thought or gives additional

information to the first line. These first three are most widely known, but they are not all of

them.

A fourth type of Parallelism is Chiastic or Introverted. In this the two lines contain two

corresponding phrases in different words, but the order of the second line is reversed from the

order of the first line. This is often demonstrated by using a-b-b-a form. The first line consists

(and in the order) of a-b, the second line reverses the order so it appears as b-a. In this the a’s are

synonymous and the b’s are synonymous, but the b’s are antithetic to the a’s. The next type is

Emblematic Parallelism. This form uses a simile or metaphor to convey the thoughts. The last

type of Parallelism is Climactic, Stairlike, or Gradation. In this the thought of the first line is

completed in the second line. In this type, the first line is incomplete without the second line.

These are the six basic forms of Parallelism. However, we have only mentioned the basic

form dealing with two lines only. When dealing only with two lines and nothing more it is

additionally called Internal, thus Synonymous Internal Parallelism. However, the Parallelism of

the Bible can consist of more than two lines, in which it is then called External or Progressive

(i.e. Synonymous External Parallelism or Progressive Synonymous Parallelism).

One other form is worthy of mention in this short survey of Biblical Poetry: Acrostics.

An acrostic is where each succeeding line, verse, or series of verses begin with the next

succeeding letter of the alphabet. The longest and best known in the Bible is Psalm 119. Since

the Hebrew alphabet has twenty-two letters, if a psalm has 22 verses or a multiple thereof, then it

is a good possibility that it is an acrostic.

The first psalm presents an example of some of these types of Parallelism (in mentioning

these I will not add the External or Progressive aspect to the basic forms and give just the basic

form). There are two major sections, verses 1-3 dealing with the way of the godly then verses 4-6

dealing with the way of the ungodly. Thus, verses 4-6 are Antithetic Parallelism to verses 1-3.

Then, within these two major sections there are more parallelism. In verse one we have Synthetic

Parallelism as each phrase advances the thought of the previous one. In verse two we either have

Synthetic or Synonymous depending on how one views the two statements. Then in verse three

we again have Synthetic Parallelism (could possibly be Chiastic). Verse three also is Emblematic

Parallelism using the simile of a tree prospering. We should also see the Antithetic Parallelism

between verses one and two. Verse one presenting the blessed man from a negative standpoint

and verse two from a positive standpoint. Then verses two and three show us another example of

Synthetic Parallelism with verse two showing what the blessed man does to verse three giving us

what the blessed man becomes. This should suffice as an example (the same things could be

done with verses four through six) of how the poetry in the Bible works.

WAY OF THE GODLY

SeparationThe Psalmist informs us that the way of the godly will first be the way of separation.

There are some things which the godly man must shun if he is to be blessed by God. We see a

progression of thoughts in this separation as the Psalmist begins with a separation from the

“counsel of the ungodly.” The blessed man stays away from the advice or purpose of those who

are not following the ways of God. When we listen to the advice of the ungodly, it will only lead

to sorrow within our life. Eve learned this the hard way when she listened to Satan. Satan enticed

her by saying, “Ye shall not surely die: For God doth know that in the day ye eat thereof, then

your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Gen. 3:4-5). Eve

“saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired

to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with

her; and he did eat” (Gen. 3:6). Since both Adam and Eve succumbed to the evil advice of Satan,

they were cast out of the Garden of Eden and from their fellowship with God, and were cursed

(Gen. 3). However, others did not learn to listen to good advice and instead, like Eve, took the

evil advice of the ungodly. Absolom rejected the good counsel of Ahithophel and accepted the

evil advice of Hushai leading to his downfall (2 Sam. 17). Rehoboam rejected the wisdom of the

older men to take the evil advice of the young men who grew up with him leading to the division

of the kingdom (1 Kin. 12).

Today there are many ungodly people trying to tell us how to live. They counsel to do

your own thing or do what feels right to you. Many urge us to seek nothing but what brings us

pleasure in life. We have friends and often family who encourage sinful actions. The Bible

describes the situation of those who take the evil advice of others. Jeremiah shows that we go

backward instead of forward when we take evil counsel: “But they hearkened not, nor inclined

their ear, but walked in the counsels and in the imagination of their evil heart, and went

backward, and not forward” (Jer. 7:24). The psalmist informs us that God makes their devices of

none effect: “The LORD bringeth the counsel of the heathen to nought: he maketh the devices of

the people of none effect” (Psa. 33:10). Isaiah places a woe upon those who take evil advice:

“Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover

with a covering, but not of my spirit, that they may add sin to sin” (Isa. 30:1). We must learn to

take God’s advice, not man’s. After the psalmist states that God brings evil counsel to naught, he

adds that “The counsel of the LORD standeth for ever, the thoughts of his heart to all generations”

(Psa. 33:11).

The blessed man must also separate himself from “stand[ing] in the way of the sinner.”

This is a staying away from evil associates. Paul teaches us: “Be not deceived: Evil

companionships corrupt good morals” (1 Cor. 15:33, ASV). We must be careful about those with

whom we are friends. When we constantly associate (stand in the way) with those who are evil,

it will effect us in a negative way. The friendship or fellowship of Christians is to be other

Christians; yet we associate with those who are not Christians for the purpose of converting

them. The non-Christian’s lifestyle is such that those who are Christians will not be able to

remain close friends with them. “Ye adulterers and adulteresses, know ye not that the friendship

of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy

of God” (Jam. 4:4). We as Christians are to be separate from the world. “Wherefore come out

from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will

receive you” (2 Cor. 6:17). The Christians close association, friendship, and fellowship is to be

other Christians. Jesus prayed for the unity of all those who believe: “That they all may be one;

as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may

believe that thou hast sent me” (John 17:21). “That which we have seen and heard declare we

unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father,

and with his Son Jesus Christ” (1 John 1:3). This way he does not pick up the evil thoughts and

thus ways of the wicked.

Then the blessed man does not sit in the seat of the scornful, he does not fellowship with

those who, nor become a scoffer of sacred things. The idea of a scoffer is one that speaks

reproachfully against something. Jesus taught, “But I say unto you, That every idle word that

men shall speak, they shall give account thereof in the day of judgment. For by thy words thou

shalt be justified, and by thy words thou shalt be condemned” (Mat. 12:36-37). Paul states to “let

no corrupt communication proceed out of your mouth, but that which is good to the use of

edifying, that it may minister grace unto the hearers” (Eph. 4:29). Sadly, in our society those who

scorn righteousness and righteous speech have become influential. Through the years they have

broken down the standards of decency including our speech with the result that evil

communication abounds, and often even the speech of Christians. Those who are scorners,

instead of receiving blessing within their life, will receive the condemnation of God. “Judgments

are prepared for scorners, and stripes for the back of fools” (Pro. 19:29). “For the terrible one is

brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off” (Isa.

29:20).

SatisfactionWhile verse one shows what the blessed man is not, verse two shows us what the blessed

man does. The blessed man has an appreciation of God’s Word which brings satisfaction to his

soul. The blessed man delights himself in God’s Word. The Psalms often speak of delighting

ourselves in His Word. “Delight thyself also in the LORD; and he shall give thee the desires of

thine heart” (Psa. 37:4). “And I will delight myself in thy commandments, which I have loved....

Their heart is as fat as grease; but I delight in thy law.... Let thy tender mercies come unto me,

that I may live: for thy law is my delight.... I have longed for thy salvation, O LORD; and thy law

is my delight” (Psa. 119:47, 70, 77, 174). God’s Word is where one finds his joy. When we find

our joy and delight in God’s Word, then we will spend time digesting the truths found therein.

He has turned down the counsel of the ungodly and, thus, can rejoice in God’s Law. When we

allow ungodly thoughts to take root in our mind, then we will not have a delight in the

Scriptures.

By the actions of many, they prove they do not have a delight in God’s Law. When

sermons go a little overtime, you can see them squirming to get out. Going overtime would not

disturb the one who delights in God’s law in the least. The desire to shorten the sermons by

many show they no longer delight in Scriptures. We also observe this by seeing how often

someone reads his Bible.

When one delights in the Law of God and finds his satisfaction there, then he

appropriates that Word to himself by meditating upon it. Meditation has fallen upon difficult

times lately because of the abuse of it. Often when meditation is mentioned our minds think of

transcendental meditation: the person sitting on the floor with his legs folded, his arms out, his

fingers in a circle, and he is humming “ohm.” The Hebrew word translated meditate has the basic

meaning of “a low sound” (Harris 205). Harris goes on to mention that used in a positive way

that “perhaps the Scripture was read half out loud in the process of meditation” (205). Thus, it is

indicating someone who has his mind centered upon the Bible. He is thinking about,

concentrating, focusing his mind upon the Word of God.

The blessed man meditates on God’s Word day and night. God instructed Joshua: “This

book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night,

that thou mayest observe to do according to all that is written therein: for then thou shalt make

thy way prosperous, and then thou shalt have good success” (Jos. 1:8). The blessed man knows

the Word and has hid the Word in his heart so he knows and thinks about it on a continual basis.

Hartley wrote:

Meditation takes place any time of the day or night (Josh. 1:8; Ps. 1:2). It produces inward strength and joy (Ps. 63:5). The object of meditation is particularly the law with its precepts (119:15), statutes (v 48), testimonies (v 99), and promises (v 148). The glorious splendor of God’s majesty, along with His wondrous works or miracles, is also the content of meditation (143:5; 145:5). Meditation takes place in the heart, the seat of the emotional and rational life. Therefore, the psalmist prays that the meditation of his heart will be acceptable in God’s sight (19:14; 104:34), i.e., he wants his inner thoughts to approach the standard God approves (3:305).

Wiersbe points out:

The people God blesses not only read the Word daily, but they study it, memorize it, and meditate on it during the day and night. Their mind is controlled by the Word of God. Because of this, they are led by the Spirit and walk in the Spirit. Meditation is to the soul what “digestion” is to the body. It means understanding the Word, “chewing on it,” and applying it to our lives, making it a part of the inner person.

Stability And ProsperityStability and prosperity is what the conduct of verses one and two produce. This stability

is portrayed by the figure of a tree planted by the water. This is not a tree that simply grows in

the wild, but this is “one that has been carefully cultivated; and for the proper growth of which

all the advantages of soil and situation have been chosen” (Clarke). Thus, the root system is well

developed and will provide stability no matter what situations might arise, even during times of

severe drought. The world and ungodliness cannot provide a good stable environment, it is like

the shifting sand which provides nothing to build upon. Our Lord presented the stability of His

Word at the end of the Sermon on the Mount. “Therefore whosoever heareth these sayings of

mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And

the rain descended, and the floods came, and the winds blew, and beat upon that house; and it

fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and

doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And

the rain descended, and the floods came, and the winds blew, and beat upon that house; and it

fell: and great was the fall of it” (Mat. 7:24-27).

In addition to being stable, the blessed man (the man who delights in the law of Jehovah

and meditates therein) will be fruitful. A person cannot be truly fruitful without a good rooting

system. Without our roots going down deep into God’s Word (hearing His Word and doing it)

there will not be the type of fruit which pleases God. In the parable of the sower Jesus teaches

that when the seed (which is the Word of God) falls into the good ground it “brought forth fruit,

some an hundredfold, some sixtyfold, some thirtyfold” (Mat. 13:8). Paul aptly describes the type

of fruit we will possess when we are following the Word of God (being led by the Spirit) when

he writes, “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness,

faith, meekness, temperance: against such there is no law” (Gal. 5:22-23). Peter also depicts that

fruit in what we generally term the Christian graces: “And beside this, giving all diligence, add

to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance

patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly

kindness charity. For if these things be in you, and abound, they make you that ye shall neither

be barren nor unfruitful in the knowledge of our Lord Jesus Christ” (2 Pet. 1:5-8). The shifting

sand of ungodliness will never produce this type of life.

This fruitful life comes because we have centered our mind upon God’s Word. It is not

simply a matter of trying to change one’s life; one must first change his thinking. Verse two is

that which changes the mind, then he becomes stable and prosperous. Paul teaches us to be

transformed from this world but that transformation comes by the renewing of our mind. “I

beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living

sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to

this world: but be ye transformed by the renewing of your mind, that ye may prove what is that

good, and acceptable, and perfect, will of God” (Rom. 12:1-2). When we think on things that are

true, honest, just, pure, lovely, of good report, virtue, and praise (Phi. 4:8), then we will be

blessed by God to be stable and prosperous.

Then the blessed man is also portrayed as flourishing, his leaf will not wither. There will

always be a freshness and vitality of life will be there. Jesus told his apostles, “It is the spirit that

quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they

are life” (John 6:63). There is a power in the Gospel which will give us life. The Gospel is God’s

power to save (Rom. 1:16) and in those Words there is life. “For the word of God is quick

[living], and powerful, and sharper than any twoedged sword, piercing even to the dividing

asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and

intents of the heart” (Heb. 4:12). The reason the Gospel has life in it is because Christ is the

author and giver of life. “In him was life; and the life was the light of men” (John 1:4). “The thief

cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and

that they might have it more abundantly” (John 10:10). The Christian (the one who separates

himself from wickedness and delights in and meditates upon God’s Law) will have the abundant

life: the blessed life in the here and now and eternal life in the hereafter.

WAY OF THE UNGODLYThe ungodly are not blessed by God. They will not be stable, fruitful, and flourishing

because they have nothing to build their lives upon. While the godly have the solid rock of Jesus

Christ and His Word, the ungodly have rejected Him and His Word. Nothing else provides a

blessed life, thus when they reject Christ and the Gospel, they have nothing to build upon.

Sure RejectionThere is a separation between the godly and ungodly, just like between the wheat and

chaff. The wheat is good and profitable, but the chaff is worthless and good for nothing. Thus,

the chaff cannot be allowed to remain with the wheat—there is a separation that takes place. This

separation should be recognized in this life, but often we do not acknowledge it (cf., Rom. 12:1-

2; 2 Cor. 6:14-17; Jam. 4:4; 1 John 2:15-17; et. al.).

On the last great day when we all stand before God in judgment, He will separate the

godly from the ungodly. Jesus gives a scene of that judgment in Matthew 25:31-46. Notice

verses 32-33 in particular: “And before him shall be gathered all nations: and he shall separate

them one from another, as a shepherd divideth his sheep from the goats: And he shall set the

sheep on his right hand, but the goats on the left.” Those who are described as goats by the Lord

are the same ones who are the chaff in this psalm. Man will not be able to deceive God about the

way in which he has lived his life. “Be not deceived; God is not mocked: for whatsoever a man

soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption;

but he that soweth to the Spirit shall of the Spirit reap life everlasting” (Gal. 6:7-8). We will

receive as we have lived. “For we must all appear before the judgment seat of Christ; that every

one may receive the things done in his body, according to that he hath done, whether it be good

or bad” (2 Cor. 5:10). John the Baptist declared that Jesus would “burn up the chaff with

unquenchable fire” (Mat. 3:12). That one who has lived an ungodly life will be divided from the

righteous.

The ungodly will be driven by the wind. This shows the instability of the ungodly as they

live in this world. We see a sharp contrast between the tree planted by the rivers of water and the

chaff which the wind drives away. The ungodly are swayed by anything and everything which

comes along. They have no stability but rest their lives upon the changing circumstances of life.

Again notice the contrast made by our Lord at the end of the Sermon on the Mount: “Therefore

whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man,

which built his house upon a rock: And the rain descended, and the floods came, and the winds

blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one

that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man,

which built his house upon the sand: And the rain descended, and the floods came, and the winds

blew, and beat upon that house; and it fell: and great was the fall of it” (Mat. 7:24-27). All the

philosophies and wisdom of man cannot lead one to the right way, it will always produce

instability. Jeremiah correctly points out: “O LORD, I know that the way of man is not in himself:

it is not in man that walketh to direct his steps.” (Jer. 10:23). The only foundation for one’s life is

our Lord and His Word: “For other foundation can no man lay than that is laid, which is Jesus

Christ” (1 Cor. 3:11). Peter quotes Isaiah and says, “Wherefore also it is contained in the

scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him

shall not be confounded. Unto you therefore which believe he is precious: but unto them which

be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being

disobedient: whereunto also they were appointed” (1 Pet. 2:6-8).

Shameful ReproachThere is a time coming when the ungodly will reap what he has sown in this life. Since

there is no foundation for his life (he has rejected the foundation which God “made the head of

the corner”), he will not stand in the judgment. This does not mean that he will not be judged, for

all men will stand before God and be judged by Him. “For we must all appear before the

judgment seat of Christ; that every one may receive the things done in his body, according to that

he hath done, whether it be good or bad” (2 Cor. 5:10). “So then every one of us shall give

account of himself to God” (Rom. 14:12).

When all men stand before God in judgment, those who have lived ungodly will be found

wanting—their lives will not measure up to the standard of God’s Word. The result of living

ungodly is an eternal separation from God being eternally condemned. In that scene of the

judgment which Jesus gives in Matthew 25:31-46 He points out that punishment coming for the

ungodly: “Then shall he say also unto them on the left hand, Depart from me, ye cursed, into

everlasting fire, prepared for the devil and his angels:... And these shall go away into everlasting

punishment: but the righteous into life eternal” (Mat. 25:41, 46). They will not stand with the

righteous. To the Romans Paul would write, “But unto them that are contentious, and do not

obey the truth, but obey unrighteousness, indignation and wrath” (Rom. 2:8). To those who live

for themselves instead of building upon that good foundation, Paul said, “Whose end is

destruction, whose God is their belly, and whose glory is in their shame, who mind earthly

things” (Phi. 3:19). Paul describes it to the Thessalonians by saying, “Seeing it is a righteous

thing with God to recompense tribulation to them that trouble you; And to you who are troubled

rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In

flaming fire taking vengeance on them that know not God, and that obey not the gospel of our

Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the

Lord, and from the glory of his power” (2 The. 1:6-9).

Those ungodly will not meet with the congregation of the saints. The church is not to

allow sin to remain in the camp. When a man committed immorality in Corinth, Paul instructed

the church that they needed to put away from among yourselves that wicked person, to purge

him out delivering him to Satan (1 Cor. 5). Notice some of the admonitions in the Scriptures to

keep the church pure. “Now I beseech you, brethren, mark them which cause divisions and

offences contrary to the doctrine which ye have learned; and avoid them” (Rom. 16:17). “And

have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph. 5:11).

“Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw

yourselves from every brother that walketh disorderly, and not after the tradition which he

received of us.... And if any man obey not our word by this epistle, note that man, and have no

company with him, that he may be ashamed” (2 The. 3:6, 14). “A man that is an heretick

[factious man] after the first and second admonition reject” (Tit. 3:10). The godly should not

allow the ungodly to remain in the congregation of the righteous.

TWO WAYS CONTRASTEDThis last verse (6) presents to our minds, in summary form, the two ways and destinies

(see introduction). Jehovah knows the righteous. Know carries with much more than simply

mental understanding, it carries the idea of approval. God set forth the way in which we are to

walk and live. Paul wrote, “For we are his workmanship, created in Christ Jesus unto good

works, which God hath before ordained that we should walk in them” (Eph. 2:10). Those who

walk in that way are known by God and are approved by Him. Jesus said, “I am the good

shepherd, and know my sheep, and am known of mine” (John 10:14). Paul tells his son in the

faith, “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth

them that are his. And, Let every one that nameth the name of Christ depart from iniquity” (2

Tim. 2:19).

The ungodly have turned to their own way instead of following the way approved of God.

“All we like sheep have gone astray; we have turned every one to his own way; and the LORD

hath laid on him the iniquity of us all” (Isa. 53:6). These individuals will perish because God’s

face is against them. “For the eyes of the Lord are over the righteous, and his ears are open unto

their prayers: but the face of the Lord is against them that do evil” (1 Pet. 3:12). As a result of

God’s face being against them, He does not know them as He does the righteous. “Not every one

that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will

of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not

prophesied in thy name? and in thy name have cast out devils? and in thy name done many

wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that

work iniquity” (Mat. 7:21-23).

CONCLUSIONWhat a great contrast from the first word to the last word: blessed to perish. The

difference between these two words is the difference in the way one lives as opposed to the

other. The emphasis of the psalm is to show how one can be blessed: delighting in God’s Law

and meditating upon it. He likewise presents the reason we should walk in His way (according to

the Law of God) in both reward and punishment—heaven and hell. The man walking in His

ways will be blessed in time and eternity. Let us love God’s Word and meditate upon it so we

will receive that blessed life and escape the punishment awaiting the ungodly.

WORKS CITED:Clarke, Adam. Clarke’s Commentary: Psalms. Electronic ed. Logos Library System. Clarke’s Commentaries.

Albany, OR: Ages Software, 1999.Harris, R. L. Theological Wordbook of the Old Testament. 1980. Chicago: Moody Press, 1999.Hartley, J. E. The International Standard Bible Encyclopedia. 1979-1988. Ed. G. W. Bromiley. Grand Rapids, MI:

Wm. B. Eerdmans, 2001.Wiersbe, W. W. Wiersbe’s Expository Outlines on the Old Testament. Electronic ed. Logos Library System.

Wheaton, IL: Victor Books, 1993.