The Principles of Right Government.

A psalm of David, in which he set forth the guiding rules of his life, especially those of his reign, showing, at the same time, his appreciation of God’s mercy to him and celebrating Jehovah’s kindness.

v. 1. I will sing of mercy and judgment, of grace as given in the Gospel and appropriated by faith, and of justice, as shown by the Lord in dealing with the believers, the glorious example held before all rulers for careful emulation; unto Thee, O Lord, will I sing, for granting him His favor in establishing his rule on the foundation of grace and mercy and always keeping before the eyes of the king His example.

v. 2. I will behave myself wisely, walking most circumspectly and carefully, in a perfect way, the way of uprightness. O, when wilt Thou come unto me? He desires the help of the Lord in his difficult office; he does not want to undertake anything without God’s wisdom to guide him. I will walk within my house, conducting himself in all the affairs of his life, with a perfect heart, in the innocence of his heart, avoiding even the appearance of evil.

v. 3. I will set no wicked thing, no worthless and vile matter, before mine eyes, opposite his eyes, as in the act of pleased contemplation I hate the work of them that turn aside, the committing of transgression and dissoluteness; it shall not cleave to me, he wants to keep himself scrupulously clean from all plans and purposes of Belial.

v. 4. A froward heart shall depart from me, one false and perverse in all its plans; I will not know a wicked person, he will not indulge in, not even know, wickedness.

v. 5. Whoso privily slandereth his neighbor, him will I cut off, destroying him, putting him to death for his sin; him that hath an high look, an arrogant and haughty bearing, and a proud heart, puffed up with insolent haughtiness, will not I suffer, him would David disown outright, not permitting him to remain in his vicinity.

v. 6. Mine eyes shall be upon the faithful of the land, observing the trustworthy and making them his advisers, that they may dwell with me; he that walketh in a perfect way, on the way of uprightness, he shall serve me; he wanted only reliable and honest men as his servants.

v. 7. He that worketh deceit, indulging in craft, shall not dwell within my house, not have a position there, not tarry or be established in that place; he that telleth lies, making it a habit to tell deliberate and malicious falsehoods, shall not tarry in my sight, such a one would not be permitted to remain at court.

v. 8. I will early destroy all the wicked of the land, the reference to the morning alluding either to the regular court session, which was held in the morning, or to a diligent, unremittent campaign against the wicked, that I may cut off all wicked doers from the city of the Lord; for he would not tolerate them in the holy place. The Church of Christ, the congregation of believers, also has the duty to remove from its midst all those who are open violators of God’s holy will, since the toleration of wickedness reflects upon the organization which practices such false lenience, which the Lord wants to be a holy people.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Tins psalm describes the rightful conduct and proper principles of action of an Israelite king. It is regarded by some as a portrait of an ideal ruler, dramatically put into his mouth; by others, as an actual address to God by a real ruler, making profession of his intentions, and asking God to aid him (Psa 101:2). The “title” of the psalm, both in the Hebrew and the Septuagint, which ascribes it to David, favours the latter view. Ewald and De Wette, who maintain the Davidical authorship, note the simplicity, depth, and concentration of the thought as wholly worthy of the reputed writer.

Metrically, the psalm divides itself into two stanzas, each of four verses. In the first stanza (Psa 101:1-4) the writer declares the principles on which he intends to act in his private life. In the second (Psa 101:5-8) he enunciates those by which he means to be guided in his government of the people.

Psa 101:1

I will sing of mercy and judgment. The writer does not mean that he is about, in this present psalm, to sing of God’s mercy and justice, but that he will make it one of the rules of his life to do so. Unto thee, O Lord, will I sing; or, “will I make melody” (Cheyne, Kay).

Psa 101:2

I will behave myself wisely in a perfect way (comp. Psa 18:22; Isa 26:7). The psalmist aspires after “perfectness.” Then feeling his inability to walk in the perfect way by his own strength, he cries to God for aidO when wilt thou come unto me? “Unless,” i.e; “thou come unto me, I cannot keep one of these resolutions. O Lord, come quickly.” I will walk within my house with a perfect heart. It is not only the “way,” or conduct, that requires to be “perfect,” but the “heart” also, or the motives from which the conduct springs.

Psa 101:3

I will set no wicked thing before mine eyes; or, no base thing (Revised Version); “no villainous thing” (Cheyne, Kay); comp. Deu 15:9. I will set before me nothing of this kind, “as an object either of imitation or of attainment.” I hate the work of them that turn aside; literally, the doing of acts that swerve; i.e. “that depart from the right way.” It shall not cleave to me. If such a thing “seized on him unawares, he would shake it off as a thing accursed” (Kay); comp. Deu 13:17.

Psa 101:4

A froward heart shall depart from me; i.e. I will put away from me all perversity of heart; I will root it out and rid myself of it. I will not know a wicked person. This is a possible meaning, but it is better to translate, with our Revisers, “I will know no evil thing.“ The “principles of private conduct” may be summed up under the four heads of

(1) devotion;

(2) endeavour after perfectness;

(3) avoidance of evil;

(4) hatred of it.

Psa 101:5

Whoso privily slandereth his neighbour, him will I out off. (On the heinousness of slander, see Psa 15:3; Psa 31:13; Psa 50:20, etc.) It is probably not meant that the slanderer will be put to death, but only that he will be banished, at any rate from the court, and, so far as possible, put down. Him that hath an high look and a proud heart will not I suffer. “Lofty looks” and a “proud heart” are again conjoined in Pro 21:4, Solomon showing that he paid attention to his father’s lessons. David himself disclaims both in Psa 131:1.

Psa 101:6

Mine eyes shall be upon the faithful of the land; i.e. “my favour shall be shown to them; I will give them help and encouragement.” That they may dwell with me; i.e. “frequent my court,” either as officials or as simple courtiers. He that walketh in a perfect way (see the comment on Psa 101:2). He shall serve me; i.e. “shall be promoted to office under my government.”

Psa 101:7

He that worketh deceit shall not dwell within my house. It is the duty of a king to see, not only that his own ways are blameless, but that his entire household is well ordered, and consists of righteous persons (comp. Job 1:5). “Deceit” here means “wickedness” generally. He that telleth lies shall not tarry in my sight; literally, shall not be established; i.e. shall not keep his position in my court, but be banished from it. “Lying” is one of the sins which the psalmists denounce most frequently (see Psa 31:18; Psa 40:4; Psa 52:3; Psa 58:3; Psa 59:12; Psa 62:4; Psa 63:11; Psa 119:163, etc.).

Psa 101:8

I will early destroy all the wicked of the land; literally, each morn will I root out all the wicked of the land; i.e. “day after day I will make it my endeavour, not only to keep my palace free from evil doers, but to cleanse the whole land of them.” David is determined to exercise that just severity which is a part of the duty of kings (Rom 13:4), and not to be that curse to a countrya weak and over-indulgent ruler (see Calvin, ad loc.). That I may cut off all wicked doers from the city of the Lord. So long as there were “wicked doers” in the land, they would be sure to flock to Jerusalem, since the capital always attracts the criminal classes. David is especially anxious that Jerusalem, which he has made “the city of the Lord” (2Sa 6:12-19), shall be kept free from the pollutions of evil doers, but, to effect this object, he must purge the whole land. The spirit breathed is that of Psa 15:1-5.

HOMILETICS

Psa 101:1-8

Four features of true piety.

The psalmist has before him the fashioning of his future life; he records his purpose of heart as he cherishes it before God. Applying his words, not to his own royal estate with its peculiar obligations, but to the ordinary conditions of human life, we have four features of all genuine piety.

I. A FULL, INTELLIGENT GRATITUDE. “I will sing of mercy and of judgment [righteousness]” (Psa 101:1). We are to cultivate and express (“I will sing“) thankfulness for all that God does for usfor his mercy and for his judgment.

1. Forevery kind of mercy; for all forms of kindness and benefactioncreation, preservation, provision; for forgiveness and reception into his kingdom; for long continued patience with us through the years of an immature and imperfect Christian life; lop the promised inheritance he offers us, which is immeasurably beyond our desert.

2. For all his ways of righteousness; for the justice he has done to us in bringing our integrity into the light, and establishing us in the confidence and favour of our brethren; in honouring our industry and fidelity; also for the righteousness he has shown in overturning the designs, or in humbling the pretences, or in overthrowing the institutions, of the guilty; and even for his righteousness as shown in his chastening of ourselves, purging us of our folly and error and impurity. Perhaps at first we can go no further than silently submit to this last form of Divine judgment; but “afterwards,” when “the peaceable fruit of righteousness” has been gathered (Heb 12:11), we can open our lips and “sing.”

II. A DEVOUT SENSE OF DEPENDENCE ON GOD. “Oh when wilt thou come unto me?” (Psa 101:2). It is significant that the psalmist interjects this petition between two utterances of his purpose. It is as if he said, “I will do the thing that is right and wise; but I know I cannot accomplish anything without thy helpful, thine effectuating power.” He felt as Moses did when he said, “If thy presence go not with as,” etc. (Exo 33:15). It is a deep sense of our dependence which is the essence of our devotion. If we have not this, prayer is an act of mere formal obedience; if we have it in our heart, prayer is the certain, spiritual, and acceptable outcome. In the prospect of the future, in the conduct of our life, in the prosecution of all Christian work, it is essential that we hold fast, and that we appropriately express, this consciousness of our need of the presence and the power of God.

III. A FIXED PURPOSE OF INTEGRITY. It is vain indeed to sing and pray, if we do not intend to depart from all iniquity (see Psa 66:18). But if the purpose of our heart is toward God and righteousness, we may be sure that the faintest cry is heard. The psalmist here resolves to act uprightly; he will walk within his house with a perfect hearthe will “show piety at home;“ he will discharge his kingly duties with all conscientiousness; he will uphold and honour the faithful (see Psa 101:6); he will remove the wicked from place and power (see Psa 101:4, Psa 101:5, Psa 101:7, Psa 101:8); he will spare no one, he will spare nothing, that he may build up “the city of the Lord” (Psa 101:8). True piety will manifest itself in these three directions:

1. It will be seen at home, in all purity, guardianship on the one hand or obedience on the other, kindness, patience, unselfishness, forgiveness.

2. It will be exercised in the daily occupation, and show itself in fidelity, honesty, truthfulness, thoroughness, equity, considerateness.

3. It will shine, with clear and steady light, in the sanctuary, revealing itself in constancy of worship, activity in service, heartiness in cooperation.

IV. SACRED SELF–RESPECT. The psalmist was resolved that nothing wicked should “cleave to him;” he would not have it “before his eyes” (Psa 101:3); he would “destroy all the wicked” (Psa 101:8), so that neither his own presence nor his country should be dishonoured or contaminated. Piety will have a supreme concern for its own purity; it will guard its heart most carefully against every one and everything that would hurt or would defile; it will extirpate the thoughts which stain the soul; it will burn the books which pollute the mind; it will not allow anything which is unholy and unworthy of a Christian disciple to enter the sanctuary of the soul; it will know how to be merciless to the flesh, that it may be true to the spirit (Mat 5:29, Mat 5:30); it will “keep the heart beyond all keeping,” knowing that “out of it are the issues of life.”

HOMILIES BY S. CONWAY

Psa 101:1-8

The secret of a happy life.

The psalm is evidently one composed on the occasion of the setting up of a new order of things in the home or in the State, or in both, and it tells of the psalmist’s holy resolves in regard to himself, and his conduct in his household and amongst men generally. And they are wise resolves.

I. THEY CONCERN HIMSELF. (Psa 101:2.) “I wilt behave myself,” etc. Here we must begin if our life is to be worthy and happy. Therefore:

1. The psalmist consider his ways. He will behave himself wisely. It was not enough that he had full and clear knowledge, and frequent good purposes and desires, and just opinions and true beliefs; what he was concerned about was as to his conduct, his behaviour. And that is the all-important thing; the others have their value as they influence that.

2. And his desire and purpose were that he should behave himself “wisely.” In what vast and such variety of ways menespecially those in high stationbehave themselves! “Man, vain man, dressed in a little brief authority,” etc. But here was one who would sink mere self-pleasing, and the suggestions of pride and power which his high station would bring to his mind, and, like Solomon, his one desire was to behave himself wisely.

3. And his conviction was that the way of righteousness, the perfect way, was alone the way of wisdom.

4. And that for all this he needed the abiding presence and blessing of God. “Oh when wilt thou come,” etc.? (Psa 101:1). Surely this man began well!

II. HIS HOME LIFE. “I will walk within my house,” etc. He would “show piety at home.” If it be not there, it does not matter where else it is. There, where it is more difficult, because we are more off our guard, and contact with wife, children, servants, is so close that there is more peril of friction and irritation than in the more distant and guarded intercourse with the world outside. A man has need of “a perfect heart,” upright, faithful, and true, if his home life is to be what it should be.

III. HIS DEALINGS WITH HIS FELLOW MEN. He divides these into three classes:

1. Those whom he will avoid. They are the froward, the slanderer, the proud, the deceitful. Woe to the man whose companions are of such a sort! sorrow and shame will be his lot.

2. Those whom he will choose. “The faithful of the land;” they who walk with God. Such companions and servants do minister much to our peace and happiness.

3. Those for whom he will have no tolerance. The wicked doers. Kindness to them, whilst they persist in wickedness, is cruelty and wrong to the innocent, the godly, and to the city of the Lord. “Ye that love the Lord, hate evil”so we are told (Psa 97:10). And, indeed, if there be not such intolerance, it is because the love of God is weak within us (cf. Rev 2:6, Rev 2:15). The psalmist may have meant by “cutting off” the putting of them to death. A monarch such as David would have deemed that quite right. But it is a power too great for human hands to wield. Our part will be to cut off the prompters to sin in our own hearts, to slay evil passions and unholy desires there; then, by earnestly seeking the conversion of the ungodly, to cut them off from their sin.S.C.

Psa 101:1

Mercy and judgment.

The psalmist says he will sing of these; and if it were David who wrote this psalm, he had good reason for such song. And who of us is there that, in looking back over our life, has not reason for the like song? But

I. THERE WAS A TIME IN MAN‘S LIFE WHEN THERE WAS NEITHER MERCY NOR JUDGMENT.

1. In Paradise, before sin had entered, there was no occasion for mercy; for mercy implies unworthiness and guilt. But these there were not. Man received love, bounty, goodness, but not mercy. Only a sinner can receive that. This is why the redeemed sinner will sing more loudly than the angels, who have never known what sin is.

2. And so, too, there was not judgment. No anger darkened the face of God; no need for the chastisements and disciplines of life. But this time will never come again.

II. THERE WILL BE A TIME WHEN MEN WILL KNOW BUT ONE OF THESE.

1. Mercy only will be known in heaven. The time for chastisement and punishment will be gone. God will have wiped away every tear. It will be mercy without judgment.

2. But judgment only will be known in hell. Mercy comes not there; for hell is a state of mind rather than a place, and the mind that has its fit place there must be forsaken ere mercy can come and do its work. The father’s welcome was not given to the prodigal until he had come away from the “far country.”

3. But here judgment and mercy are blended. They are the warp and woof of life; but yonder they will stand apart; where the one comes, the other cannot.

III. AT PRESENT MEN ARE THE SUBJECTS OF BOTH. This is a certain fact. It was true of David, of Israel, of our Lord Jesus Christ, for because of both mercy and judgment he came into the world. And it is true of God’s dealings with humanity generally.

IV. AND BOTH ARE TO BE THE SUBJECT OF OUR SONG.

1. For think what would have been the consequences had man received nothing but mercy. See what prosperity often does now, and always will, unless diligently guarded against by faith and prayer. “How hardly shall they that have riches enter into the kingdom of God!” (and cf. Psa 17:1-15.). But:

2. Had God dealt with man only in the way of judgment, the results would have been no less disastrous; men would have hated God, broken out into wild rebellion, or laid down in despair.

3. And think of the service both render. The mercy of God brightens all our life, and makes up in us the love of God. “We love him because he first loved us.” This is especially true when we behold the mercy of God in Christ. But his judgments also are blessed for us. “Before I was afflicted I went astray” (Psa 119:1-176.). They bridle and curb the lawless will; they make manifest to our souls the bitter evil of sin. “Blessed is the man whom thou chastenest”so said the saints of old; and it is true still.

4. And of the characteristics of both. Of mercyso free, so great, so abiding, so seasonable, so undeserved. Of judgmentits purpose, its profitableness, its alleviations, its limit to the present life and never beyond our power to endure.

5. But some sing of neither. Not of mercy, for they regard not God as its giver; not of judgment, for they deem it only ill fortune.

6. Some sing only of one. Of mercy, for that is easy to sing about. Some only of judgment,they believe only in a God of judgment, not in “our Father.”

7. Let us sing of both.S.C.

Psa 101:2

Showing piety at home.

Psa 100:1-5. is all about praising the Lord. This psalm is all about a holy life. The sequence of the two seems to teach that the best way of praising the Lord is by such a life as this psalm tells of. The time of the psalm’s composition seems to have been when David was crowned king of all Israel, and his new government was about to begin. It has been well said that in this psalm David was both merry and wise. We have here

I. A WISE AND HOLY RESOLVE. “I will behave myself,” etc. See:

1. It begins with himself. If only everybody would begin there! But so many are for trying to put others right before they are right themselves.

2. It refers to his conduct. “I will behave.“ How we behavenot how we talk, think, profess, desire, but how we behaveis the all-important thing. That is what men will judge us by, and by which we shall influence others.

3. It declares his deliberate resolve. That he would behave himself wisely. Some would have said, “grandly,” or “merrily,” or “just as I please;” but this man says, “wisely.” Oh that we all would make such choice as this, especially those who are in the morning of their lives! David made this choice because he felt it so necessary. He was a king, and a foolish king is a nation’s trouble. And he was a king surrounded by many perils. And the same resolve suits all sorts and conditions of men. Moreover, David felt that he would be wise only as he walked in a perfect way. The right way is the wise way, and vice versa. “The fear of the Lord is the beginning of wisdom.” Turn to the right, and keep straight on.

4. And that he made up his mind about it. “I will behave,” etc. See what a number of “I wills” and “shalls” there are in this psalm. You may say, “He did not keep his resolve.” That is true; but probably he would have fallen yet more deeply had he never made such resolve as this. Such resolves are good to make. They commit you on the side of God; especially the resolve to be openly and always on the Lord’s side.

II. A FERVENT CRY FOR GRACE TO KEEP IT. “Oh when wilt thou come unto me?”

1. This is an interruption, but no hindrance. Holy thought and prayer may interrupt, but they do not hinder, our work. The haymaker, stopping to whet his scythe, does not hinder his work, but helps it. So does such a prayer as this.

2. It is a confession of utter weakness in himself apart from God, and a cry for God to come and abide with him. The holiest resolves, without much cry to God for grace to keep them, come to nothing.

III. THE TEST LAID DOWN whereby it should be known whether he was keeping it. There should be such test.

1. David lays down thishis conduct at home. “I will walk within my house,” etc.

2. We are truly what we are at home. In the world we have to be reserved and cautious; in the Church we show our best side; but at home our true character is revealed. And, alas! some people can be saints at church and devils at home, and hence are no saints at all.

3. But we cannot be right at home unless our heart be right with God. It is a matter of the heart, and the heart given to God. Let parents remember this. If you would have a happy, heaven like home, let your hearts be perfect with God.S.C.

Psa 101:3

Wicked things.

I. WE CANNOT HELP SEEING WICKED THINGS, BUT WE ARE NOT TO SET THEM BEFORE OUR EYES. That is:

1. He will not think of them. They may be where he cannot but see them; but he will turn away his eyes from them, and his thoughts likewise.

2. He will not sympathize with or desire them. They have a fatal attraction, and appeal to our nature where it is most susceptible of temptation.

3. He will not strive after them. However gainful they may be, their wickedness shall bar all endeavours after them.

II. WE ARE TO HATE THEM. There is to be, not the mere negative grace of not choosing themthat is muchbut there is to be the further positive grace of hatred towards them. Now, to help us herein, think of:

1. The harm wickedness has done to men generally. What havoc it has wrought, and is working still! Could the world be but rid of its sin, its sorrows would not trouble us much.

2. The harm wrought in your own soul.

3. The dishonour done to Christ.

4. And let your hatred of wickedness take practical form. Attack the fortress of sin, fight against it wherever you find it, make aggressive effort against it and for the cause of Christ. So will this hatred blessedly grow.

III. WHEN WICKEDNESS SEEKS, AS IT WILL, TO CLEAVE UNTO US, WE ARE TO CAST IT OFF.

1. See how our Lord did this. “Get thee behind me, Satan!” Sin will try to adhere to you; but spurn it at once.

2. Consider how to do this. Prayer will greatly help; for sin is its direct antagonist. One must destroy the other. They cannot coexist. Plead and trust the promises of God to help you. Avoid the occasions of sin. Carry the war into the enemy’s country; not merely resist, but attack. Military writers all insist on the advantage against a foe of attacking, not waiting to be attacked. And, without doubt, aggressive work for Christ, a fighting faith, is an immense advantage and safeguard.S.C.

Psa 101:5

Slanderers.

I. THERE ARE SUCH PEOPLE. David had to do with many of themDoeg, Cush, Ziba, etc. And such ever haunt the precincts of courts. And they exist still. Note their characteristics.

1. They are not men who merely speak evil of their fellow men. No good man likes to do this. But sometimes it has to be donein giving evidence in courts of law; for the sake of vindicating or warning others. Our Lord spoke evil of the scribes and Pharisees. But he did so because, not only was his witness true, but it was necessary to be given, for the people at large were deceived by them. And he spoke freely before their face, and never because of mere personal dislike and antipathy, though he could not but have felt that, but for the sake of the many whom they were leading astray. And he affirmed only what he knew to be true. When, then, we have to speak evil of another, let us speak only as Christ didfaithfully, openly, and for the sake of others rather than our own sake. Such evil speaking is not slander.

2. What, then, is slander? It is the speaking evil on hearsay rather than proof, or on half knowledge; it is generally cowardly, “backbiting” Psa 15:1-5. calls it. The man would be ashamed to say it openly. The motive is malignantseeking to do evil, or, if not that, there is a culpable carelessness as to the truth, which is almost as bad. This is what the psalmist seems to mean when he says, “Thou shalt destroy them that speak leasing.”

II. GREAT IS THE EVIL THAT THEY DO.

1. Often to the victim of their slander. (See Edna Lyall’s ‘Autobiography of a Slander.’) Cf. Shakespeare, ‘Othello’

“Who steals my purse steals trash
But he that filches from me my good name,
Robs me of that which not enriches him,
And makes me poor indeed.”

There are men in every rank of life whose whole career has been blighted by some cruel slander, which, often carelessly rather than maliciously, has been set going.

2. To the hearer of them. A shadow has come over your intercourse with the slandered one; confidence is destroyed or much shaken; you are drawn nearer to that mad state of mind which led David to say, “All men are liars.” You don’t know whom to trust.

3. To the slanderer himself most of all. If it has been spoken carelessly, as it so often is, and he comes to know of the evil he has wrought, it will be a lifelong regret to him. If it has been done out of malice, then he has done not a little to harden his conscience, to sear it as with a red-hot iron. Furthermore, he has incurred the anger of God, to whom slander is abhorrent (Psa 5:6), and one of whose chief commands is, “Thou shalt not bear false witness,” etc. And he loses his own self-respect; he carries about with him the consciousness of his crime and shame, and, when found out, as he is all but sure to be, he is the object of the merited scorn of his fellow men.

III. HOW TO DEAL WITH THEM. “Him will I cut off,” says our text.

1. No doubt David would deal with such men in the ruthless, despotic way of an Eastern king. There would be but short shrift for such with him.

2. And so God will deal with them, unless they repent.

3. And so, in principle, should we deal with them. Be stern with the man who brings the slander; shun the company of such; warn others against him; compel the man to say openly what he has said in secret.

4. Such stern treatment necessary, for we are all prone to this sin. A burning coal thrown out in the road soon becomes dead; but cast it into a heap of straw, and then what conflagration ensues! The first pictures the fate of a good report of your neighbournothing comes of it. The second pictures the fate of an evil reporthow that spreads fast and far! And slander is destructive of all brotherhood and confidence between man and Imam It flagrantly violates our Lord’s golden rule, “Do unto others as you would,” etc.

CONCLUSION.

1. Are you the victim of slander? Pray for your enemy, and forgive him; then go and tell him of his fault.

2. All are in danger of this sin. Therefore seek to have your heart filled with love; let the mind be in you which was also in Christ, then slander will become impossible to you.S.C.

HOMILIES BY R. TUCK

Psa 101:1

The Divine mercy and judgment.

This “king’s song” may reasonably be associated with the beginning of David’s reign. Then we must regard “mercy and judgment” as attributes of the Divine King. David desired to frame his own rule, and his own kingdom, after the Divine pattern. He meditates on the mercy and righteousness of God till his heart glows with the thought of their surpassing excellence, as seen in the Divine government; and he longs to have these kingly virtues transferred into his own life and reign. That seems to be the first connection of the text, and such thoughts and desires are in every way suitable for a king. But we are not kings; and so we are set upon finding associations with the king’s words which may fit them to our circumstances, and make them expressive of our feeling. Reviewing God’s dealings with us

1. WE CAN SING OF MERCY. That is a very comprehensive word. It includes the Divine compassions, forbearances, long sufferings, and considerations. But there is a special tone in the word. It fits exactly into God’s ways with us frail, sinful men. It would hardly be fitting to speak of God’s mercy to the angels who have “kept their first estate.” It is not the term we should choose by which to express his relations with them. We know the word in our human spheres. It expresses the clemency of the king towards rebel subjects. The guilty man sues for mercy. When the royal rights are vindicated, we hope that justice will be tempered with mercy. We know the word in our own home spheres and relations. Fathers and mothers are merciful towards their wayward, wilful children, considerate, patient, gentle, pitiful, hopeful. And “like as a father pitieth his children, so the Lord pitieth them that fear him.” Many of us have now no father or mother in these earthly spheres; but could we put our idea of the old child relations in the old home into a single word, that word would have to be “mercy.” No other word would worthily gather up their patient, pitiful gentleness. And that word best expresses our sense of our heavenly Father’s dealings with us. It is so suitable because it always carries with it the assumption of the frailty and wilfulness of those to whom it is shown. Only when people try us do we show them mercy. Then let us see if we are not really needing God’s mercy.

1. It is now a good many years since you discovered your easily besetting sin. Then it ought to have been done with long ago, driven out altogether. But it is there still, spoiling your best things, making trouble for yourself, and for all around you. Then you know what is meant by God’s mercy.

2. When this year began you made high resolves; but after the first flush of feeling passed, you never made any really earnest effort to carry them out. Verily God has a call to be merciful.

3. God’s mercy to us ought to have made us merciful to one another. And just in this we are constantly failing. Who could bear to think of the life he has yet to live, if he might no longer hope in God’s mercy? Mercy bears with us. Mercy is pitiful and kind. Mercy in God is not mere good feeling; it is active, ever doing for us something kind.

II. WE CAN SING OF JUDGMENT. This may stand for “righteousness,” or justice finding practical expression. We can always have this satisfactionGod’s mercy is righteous. It is never weak indulgence. God never steps aside of the right in order to do a kindness. But that is hardly the precise association of the word that we want. It is rather “the corrective recognition of our faults.” It is our holy joy, that our Father-God will never leave our faults and failings, our waywardnesses and self-willednesses, alone. He is ever correctively dealing with them. Punishment, as a vindication of violated law, and as the firm reassertion of defied authority, is almost entirely a human conception; it can only be applied to the dealings of our heavenly Father with extreme caution. It is far safer for us to think of God’s punishments as always paternal; and paternal punishments are, primarily, corrective. And what child could do well without corrections?

1. Divine corrections may come as the natural results of our wilfulness.

2. They come as testing losses; or as wearying strain; or as painful sickness; or as that long, long enduring which is the supreme soul test.

III. WE MUST TAKE CARE THAT WE SING OF THESE TWO TOGETHER“MERCY” AND “JUDGMENT.” It is the blending of them that so brings out the charm of the Divine ways with us. Illustrate by the bright light made by combining the flames of oxygen and hydrogen gas. Never can God’s full glory shine out until we learn to blend his mercy and judgment. Mercy that cannot judge cannot be the mercy of our heavenly Father. Judgment that is not tempered with mercy cannot characterize our heavenly Father’s dealings.R.T.

Psa 101:2

Home religion.

“I will walk within my house with a perfect heart.” The royal author may be using the term “house” as a figure for the kingdom he rules; but it is better to keep the term to his private and domestic sphere. Only he who can rule his own house is fit to rule the Church of God. Whatever a man’s professions may be, and whatever the exactness and abundance of a man’s ritual observances may be, a man’s religion is never really a better thing than it shows itself to be in his own home. The home is the first and nearest sphere in which the religious life finds expression. In the home sphere it should have its fullest force. Religion begins at home. It always should expand outward from the home. “It is in vain to talk of holiness if we can bring no letters testimonial from our holy walking with our relations.” “It is easier for most men to walk with a perfect heart in the Church, or even in the world, than in their own families”

I. HOME RELIGION OUGHT TO BE EASY. Because usually the atmosphere is healthy and inspiring. If we are the heads of the house we can give the tone to the house. If we are but members, still our well being is the care of all, and if religion is our concern, we are, usually, at least unhindered. For our religious habits and duties we can easily make or find fitting time and place. But this ease of home religion may come to be a temptation and peril. Men, in every sphere, reach their noblest things, by mastering opposition. They tend to lose nobility and enterprise when a thing is easy. Easy religion very readily becomes weak religion. Religion cannot bear indulgence; it needs the bracing of hardship.

II. HOME RELIGION OUGHT TO BE STEADFAST. Because there are no suddennesses, and no great variations, in the experiences and temptations of home to sway the religious barometer. The psalmist means by a “perfect heart” one quietly, steadily, persistently set on the right, the kind, and the good. The finest thing we can say of the pious man at home is that he is “always the same.” It is in homes we can most fully exhibit that great grace, “patient continuance in well doing.”

III. HOME RELIGION OUGHT TO BE BEAUTIFUL. Because home is the sphere in which natural amiability and personal affection find their freest expression. And these, when sanctified by sincere and earnest piety, cannot fail to make attractive characters. Appeal to all experiences thus. Are not the Christians you most admire and love those who were beautiful for Christ in home spheres?R.T.

Psa 101:4

The feeling of pious souls concerning self-will.

“A froward heart shall depart from me: I will not know a wicked person.” The idea in the word “froward” is “twisted,”, or “perverse.” The idea in the word “wicked” is “wilful,” “self-willed,” “lawlessness.” “What David, therefore, disclaims is the reckless self-will, acknowledging no law of right, which is the temptation of despotic royalty, and was hereafter the secret of his own great sin.”

I. PIOUS SOULS SEE SELF–WILL AS THE ROOT OF SIN. Take man as the creature of God. Manifestly he is dependent on God. He has no independent rights, and no independent will. He has a free will within the necessary limits of the creature, but as that free will finds exercise, it can get no better standard than the sovereign and perfect will of the Creator. The supreme triumph of man’s free will is his full, loving, hearty acceptance of the Divine will. Adam sinned when he put his self-will in opposition to God’s will. Describe how you may the various forms that human iniquity can take (Gal 5:19-21), the informing spirit of them all is self-pleasing, self-will. Therefore pious souls see clearly that their witness and work is not the mere cleansing of conduct, but the rooting out of the very fibres of self-will, which thread their souls as couch grass threads the fields, or cancers thread the body. Parents must deal with self-will in their children; kings must deal With self-will in their officials; Christians must deal with self-will in themselves and in the world.

II. PIOUS SOULS SEE SELF–WILL AS THE ONE THING TO RESIST. Many may be occupied with special forms of temptation, and with what they discover to be their “easily besetting sins.” So they are occupied with the expressions of things rather than with the causes. Illustrate from the various treatment of skin diseases. That treatment alone is hopeful which deals with the fountain of mischief. But the psalmist is dealing with self-will in others rather than in himself. There is a self-reliance which is good, if kept within due bounds. It is the spring of enterprise; it is the spirit of the man who conquers circumstance. But it may easily become masterfulness, tyranny, pursuit of ends irrespective of means, and then pious souls feel repugnance, and may rightly show repugnance. The self-willed man is not a God-fearing man.R.T.

Psa 101:5

The sin of the slanderer.

“Privily slandereth his neigbbour.” Modern law cannot reach the slanderer unless his slander has produced pecuniary loss to him whom he has slandered. Eastern kings judged on principles of equity, and not according to written rules or established precedents, so they could punish all slanderers. To a king the term includes the jealous informer who tries to breed suspicion, and the sycophant who flatters the king, and speaks evil of others in order to obtain place and favour.

I. THE SLANDERER IS A MISCHIEF MAKER. HIS interest is taken not by anything good, but by something evil. Every true and good man covers over, hides, smothers down, the evil, because it is like firelet it spread, and it will do a world of mischief. The slanderer fixes on the tiny spark of evil, fans it until it flares, and consumes reputations and ruins lives. Gossip is the slanderer’s weapon. Malice is his inspiration. Self-conceit is his guide. Often pure devilry makes a man start the evil suspicion which makes the mischief of broken hearts and untold misery. It is no excuse for the slanderer, when made to face the consequences of his slander, to say, “I did not mean it.” As mischief makers, gossiping women are worse than men.

II. THE SLANDERER IS A THIEF. He does not steal men’s goods; he steals what is of far more value to man than what he hashe steals his reputation. Estimate the difficulty every man finds in building up a character. It may fall, like a house of cards, before the suspicion started by the slanderer; that suspicion may stick to a man for life, and he may find it impossible to recover his place. The robbery of the slanderer is oftentimes irremediable.

III. THE SLANDERER IS A DETERIORATOR OF HIMSELF. The most serious injury a man can do to his own moral nature is to give expression to the suspicious, or malicious, temper. If a good man or woman ever find themselves betrayed into becoming the originators of a slander, they feel the bitterest regrets and most searching humiliations. The had man who finds he has slandered, and will be humbled by no regrets, belongs to the devil, and will have to find his home with him.R.T.

Psa 101:5

The sin of the arrogant.

“Him that hath an high look and a proud heart.” Prayer book Version, “a proud look, and high stomach;” literally, “puffed up heart;” “wide of heart;” “puffed up and blown out.” Perhaps the idea includes the “ambitious men,” who think so much of themselves that they are jealous and mischievous if any one seems to be preferred before them. Trapp says, “Pride will sit and show itself in the eyes as soon as anywhere.” Horne has this good note: “Detraction, ambition, and avarice are three weeds which spring and flourish in the rich soil of a court. The psalmist declareth his resolution to undertake the difficult task of eradicating them for the benefit of his people, that Israelites might not be harassed by informers, or repressed by insolent and rapacious ministers. Shall we imagine these vices less odious in the eyes of that king whose character was composed of humility and charity; or will Christ admit those tempers into the court of heaven, which David determined to exclude from his court upon earth?”

I. THE ARROGANT MEASURE THEMSELVES BY A WRONG STANDARD. A man may seem to have fair reason for being proud who compares himself with his fellow men. It may be honest truth that he is better bred, more refined, better educated, and more intelligent than they. But then the standard is so poor. Let him appraise himself by comparison with those who are better bred and better educated than himself. Nay, let him measure himself by the proper, the Divine, standard; then will the loftiest minded man be compelled to say after the psalmist, “My goodness extendeth not to thee, only to the saints that are in the earth.”

II. THE ARROGANT BOAST THEMSELVES AGAINST GOD. Pride is the open claim to independence; the declaration of conscious self-sufficiency. The proud man needs no God, and knows no God. He never can come into right relations with God until he can get rid of that pride. All who do boast themselves against God may be reminded of that day when the “lofty looks of man shall be bowed down, and the Lord alone shall be exalted.”

III. THE ARROGANT ARE OUT OF RIGHT RELATIONS WITH MEN. The right relations are thus expressed: “By love serve one another.” The arrogant man serves nobody, only expects everybody to serve him. So he never gains love, and never receives love service.R.T.

Psa 101:6

The encouragement of the upright.

“Mine eyes shall be upon the faithful of the land.” Such only would the king seek for; such only would he gather to his court.

I. THE UPRIGHT ARE ALWAYS WANTED. Men of probity and integrity are ever being sought for. For all service character is the supreme fitness. If it seems otherwise, and we find isolated instances in which the unprincipled seem to prosper, let us think of the thousand cases in which character even triumphs over ability, and much more over unscrupulousness. If a man has character, he has a commodity that is always marketable.

II. THE UPRIGHT ARE ALWAYS TRUSTED. Illustrate by Joseph in Egypt, Nehemiah at Susa, and Daniel at Babylon. In that trust is the fullest recognition of the value of character.

III. THE UPRIGHT ARE ALWAYS REWARDED. Depend upon it, kings always know when they have good counsellors, and masters know when they have faithful servants. And it is always the aim of masters to encourage those who serve them well. Say what men will, it is most largely true that the best things of this world come to the good. And it can always be said, with absolute confidence, that God is on the side of the upright, “the Rewarder of all those who diligently seek him.”R.T.

Psa 101:7

The sin of the untruthful.

“He that telleth lies shall not tarry in my sight.” There is no sin that is more difficult to deal with, when once it has become established. Many children are untruthful because they have vivid imaginations, and though their words match what they see, what they see does not strictly accord with the actual facts. These cases require the most careful and judicious treatment at the hands of parents and teachers, if the child habit is not to develop into a confirmed untruthfulness. But there are some children who seem to be born liarstheir word can never be trusted. Only the sternest discipline can correct an evil which, if left unchecked, must inevitably ruin the life. And some children are made untruthful by fear; and by their statements always being treated suspiciously; and by their being constantly set upon inventing excuses.

I. THE UNTRUTHFUL MAN SINS AGAINST HIMSELF. He confuses his own sense of right and wrong; destroys his moral sense, until he discovers that he cannot trust himself.

“To thine own self be true,
And it must follow, as the night the day,
Thou canst not then be false to any man.”

II. THE UNTRUTHFUL MAN SINS AGAINST HIS FELLOW MAN. For only truth can guide us aright. If those whom we trust and obey are not true, our way cannot be safe. Illustrate by the man who goes an unknown road, and receives untruthful directions. See in business affairs what mischiefs untruthfulness can make. Every man has an absolute right to demand from his fellow man a precise accordance between statement and fact. Show that secrecy, withholding, may be as effectually untruthful as any statement. We are bound to be true in every form in which we express ourselves to our fellows. Point out what self-restraints are required, if we are to be absolutely true in tones, and looks, and silences, and speech.

III. THE UNTRUTHFUL MAN SINS AGAINST GOD. Who “requireth truth in the inward parts.” This introduces familiar considerations, on which no special suggestions arc needed.R.T.

HOMILIES BY C. SHORT

Psa 101:1-8

The ideal of a royal life; or, David’s mirror of a monarch.

I. HIS PERSONAL LIFE.

1. He sought the union of loving kindness and right in his own character. (Psa 101:1.) As a Divine union found in the King of kings, and therefore the subject of his song.

2. He would seek to follow the perfect way with or by means of a perfect heart. (Psa 101:2.) He would give earnest heed to whatever was right, and pursue it with an undivided heart.

3. He would live in the closest fellowship with God. (Psa 101:2.) “When wilt thou come unto me?”

II. HIS DOMESTIC LIFE. (Psa 101:3, Psa 101:4.) How he would walk in “his house.”

1. Will not allow himself to think of any wicked design or action. (Psa 101:3.) Nothing in his home life that is unworthy of a king.

2. He will be guilty of no unfaithfulness. (Psa 101:3.) They who “turn aside” are the unfaithful. Delitzsch says he “hates excesses;” all temptations to this he will shake off from himself.

3. He will not know fellowship with a false or “froward“ heart. (Psa 101:4.) No commerce with those whoso policy is one of craft and deceit.

III. HE WILL MAINTAIN A PURE COURT LIFE. (Psa 101:5-7.)

1. He will discourage all forms of untruthfulness and pride. Slander and deceit and lies he will not tolerate (Psa 101:5-7).

2. Those who serfs him in high offices must be faithful men. (Psa 101:6.)

IV. HE WILL RULE THE CITY AND THE STATE SO AS TO BRING IN THE REIGN OF RIGHTEOUSNESS. (Psa 101:8.) “Early,” equivalent to “in the morning.” Courts of law were held in the early morning. A dream which has its fulfilment in the vision of the New Jerusalem (Rev 21:27).S.

Fuente: The Complete Pulpit Commentary

Psalms 101.

David maketh a vow and profession of godliness.

A Psalm of David.

Title. ledavid mizmor. David being well established on his throne, and settled in his new built palace, resolved to regulate his family and court. He wisely considered, that the example of the prince would have great influence on the morals of the people; and that he could not with any dignity and consistency punish the crimes of others, if he was guilty of the same in his own private conduct, or if he allowed them with impunity in his attendants and courtiers; and therefore, determined that he would severely punish all great and incorrigible offenders, he purposed to be himself a pattern of religion, holiness, and virtue, to his people; and to retain, as far as he could avoid it, none for his domestics and officers, but such as were men of principle, piety, and virtue. The schemes that he formed, and the regulations that he fixed on in this respect, he has transmitted down to us in the following ode; which will do honour to his memory, as a good man and an excellent king, throughout all generations. Dr. Chandler.

Psa 101:1. I will sing of mercy and judgment This psalm has a double reference, and describes the manner in which David intended to act as king of Israel towards all his subjects, under their different denominations, as they were good or bad. Towards the faithful in the land, he would shew chesed, constant benignity and favour. Towards the wicked, and such as obstinately violated the laws, he would exercise mishpat, judgment; as he would judge and punish them according to their deeds. As this was his fixed purpose, he consecrated this song to God. To thee, O Lord, says he, I will sing; appealing hereby to him for the sincerity of his intention, to make mercy and judgment the great rules of his administration; and, accordingly, it is observed of him, that he executed justice and judgment unto all the people. 2Sa 8:15.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 101

A Psalm of David

I will sing of mercy and judgment:
Unto thee, O Lord, will I sing.

2I will behave myself wisely in a perfect way.

O when wilt thou come unto me?
I will walk within my house
With a perfect heart.

3I will set no wicked thing

Before mine eyes:
I hate the work of them that turn aside;

It shall not cleave to me.

4A froward heart shall depart from me:

I will not know a wicked person.

5Whoso privily slandereth his neighbour,

Him will I cut off:
Him that hath a high look and a proud heart
Will not I suffer.

6Mine eyes shall be upon the faithful of the land,

That they may dwell with me;
He that walketh in a perfect way,
He shall serve me.

7He that worketh deceit

Shall not dwell within my house:
He that telleth lies shall not tarry
In my sight.

8I will early destroy

All the wicked of the land;
That I may cut off all wicked doers

From the city of the Lord.

EXEGETICAL AND CRITICAL

Contents and Composition.This Psalm may quite probably owe its position to its resemblance to Psa 99:4. There is nothing which should prevent us from assigning the composition to David. For the vow in Psa 101:1 suggests not merely a pious but a royal singer, while, more definitely still, the form which it finally assumes in Psa 101:8 argues a theocratic king. Accordingly, after he details his essential character by recording his resolves to act uprightly, first in personal conduct and domestic life (Psa 101:2), then with reference to his associates (Psa 101:3-5), and finally in his obligation to keep watch over his subjects, servants, and the inmates of his house (Psa 101:6-7), Psa 101:8 places the exercise of the punitive power vested in rulers in special relation to the city of God. As the city of Elohim (Psa 46:5), or the city of Jehovah Zebaoth (Psa 48:9), or the city of our God (Psa 48:2), that city must not only have impressed upon it the character of holiness in its public worship, but must also exhibit that character in its moral results (Isa 35:8; Isa 52:1; Nah 2:1). David vows that he will exercise his royal power in the service of God in order to realize this end. Luther has entitled this psalm, the mirror of rulers. It is related, also, that Duke Ernest the Pious sent it on one occasion to an unfaithful minister, and that, when any official was guilty of misconduct, it was the custom to say: he will certainly soon have to read the Princes Psalm. The question in Psa 101:2 b. can hardly aid us in our efforts to arrive at a closer approximation to the time of composition (see below). The numerous points of contact with the Proverbs of Solomon do not necessarily argue a dependence upon them.

[Perowne, after indicating the contents of the Psalm, continues: All this falls in admirably with the first part of Davids reign, and the words are just what we might expect from one who came to the throne with a heart so true to his God. Further on, he thus presents the situation of the Psalmist, mainly translating from Ewald: Zion was already Davids royal seat, and the tabernacle of Jehovah was there; but the new state had yet to be organized, and the great officers of state and of the household to be chosen, men upon whose character so much always depends, and especially in despotic monarchies, like those of the ancient world. David himself was standing at the threshold of the most critical period of his life, and, fully aware of the greatness of his responsibilities, did not as yet feel himself equal to the task which devolved upon him, the burden which he was henceforth to bear. Still in the first period of his reign in Jerusalem, in the flush of victory, in the full splendor of his newly-acquired dominion over the whole of Israel, David is only the more earnest in praising Jehovah and calling to mind His attributes, in striving to purify his own heart, and to form wise measures for the conduct of a strong and righteous rule, and in the resolution to keep far from him all that would bring a reproach upon himself and a stain upon his court. Nothing shows us more clearly the true nobleness of Davids soul than this short psalm.J. F. M.].

Psa 101:1. Mercy and justice. [E. V. Mercy and judgment], cannot be taken here as a summary of a rulers virtues (Aben Ezra, Kimchi, Calvin and others), since it is not the custom of the Old Testament writers to praise human excellencies (Geier). Besides, the harp is immediately described as about to be sounded to the praise of Jehovah. God, therefore, (Jdg 5:3), and what God is (Psa 89:2; Psa 99:5), are to be praised. But what follows does not celebrate divine attributes, deeds, and blessings, for which God is praised, and thanksgiving, by imitation of them, is promised (Geier, J. H. Michaelis and others), or by the contemplation of which the singer is moved to good resolutions (De Wette). Consequently Psa 101:1 throughout cannot be regarded as the Theme of the psalm, (most). Nor is there ground afforded for the view which regards it as a free adaptation of a current form of introduction (Hupfeld), or for that which would combine the whole psalm with the two following into one trilogy (Hengst.) The verse contains a vow, parallel throughout to the following resolves, which refer collectively to a course of moral conduct, to the honor and well-pleasing of Jehovah. It is a vow relating to the exercise of the poetic gift, and is expressed in such a manner, as to afford a strong testimony to a Davidic authorship.

Psa 101:2. When wilt thou come unto me? This clause sounds strangely, and has a form which differs from any member of the other verses of the Psalm. But it need not therefore be pronounced spurious (Olshausen). We might be inclined to assimilate it to the other members of its verse, by taking not as an interrogative, but as a conjunction=as often, as soon as, and as 3. fem. referring to or (Hupf.). But what is then meant by: as often as uprightness shall come to me? Does David promise to mark the way of uprightness, as soon as it shall enter his house in the person of an upright man? Or does it mean: to mark how an upright man walk in order to follow in his steps? Or: to place himself in a right relation to it, in order not to overstep or contract its limits? Or, does the way signify not a walk but the course of events, as something which comes to pass (Hitzig), and does David promise to take a concern in that as judge? Whatever turn we may give to the sentence, we have to encounter either an unsound sense or an unsuitable form. And it is no better, if the verb be taken, as is usually done, in the 2 masc. but the interrogative changed into a conjunction. For the sentence: when, as often, or, as soon as thou comest to me, can only be understood of a visit of God with the design of trying,Psa 17:3, (Rosenmller), and this is unsuitable from any point of view. Besides, occurs always as an interrogative, except, perhaps, in the disputed passage, Pro 23:35. But the form of the question frequently expresses, as is well known, the longings of desire, the wish for speedy fulfilment, and is like the utterance of a sigh. The position of the sentence then leads us to prefer the 2 masc. to the 3 fem.; and a suitable sense is gained, if we understand by the coming of God, not specially the Holy Spirit.(Kimchi), but. the coming of God with His help, in order to effect the upright walk (most). There is nothing in the text to suggest a special reference to the ark of the covenant which David, terrified by the fate of Uzzah, left at one time at the house of Obed Edom. This is discovered in a supposed allusion to his question at that time: how should the ark of Jehovah come to me? (Venema, Dathe, Muntinghe, De Wette, De litzsch). This would be foreign to the course of thought, and is opposed rather than recommended by the appellation: city of Jehovah, applied in Psa 101:8 to Jerusalem. For the supposition that the Psalm was composed at a later period of Davids life (Schegg), when Jehovah had already fixed His dwelling at Jerusalem, does not agree with the sigh of longing, in an altered frame of mind, which includes a prayer for the coming of a blessing not yet vouchsafed. An anticipatory use of the name Jehovah (Del.) is improbable, especially as the blessing which the ark diffused around it (2Sa 6:11 f.), and which influenced David to remove it to Jerusalem, was of an altogether different character from that which is here implored. [The reference to the ark as being connected with the composition of the Psalm was, among English expositors, first suggested by Hammond; Perowne, among the recent ones, defends it. The others favor the usual reference to Davids early experience as king of the whole of Israel. Perowne, moreover, while giving the usual interpretation to the clause just expounded, considers it as an allusion to the promise in Exo 20:24.J. F. M.].

Psa 101:3 ff. Set before my eyes,etc Literally: opposite to my eyes, as opposed to pleased contemplation, or to striving after an object, following a pattern or example. [The third member of the verse should be rendered: I hate the committing of transgressions.J. F. M.]. A froward heart, Psa 101:4, would better suit the context, if referred to the Psalmists own heart, which is expelled as an evil guest, than if understood metonymically as applying to false men. So, in the following line, the refusal to know wickedness, (Psa 1:6; Psa 35:11), is opposed to acknowledging, cherishing, caring for it (Psa 30:5). Lofty eyes [Psa 101:5], denote haughtiness, a broad heart, self-inflated arrogance (Pro 21:4; Pro 28:25). I will not suffer is literally: I cannot, am incapable, namely, of suffering. Accordingly is added in Jer 44:22; Pro 30:21. In Psa 101:8 the designation of time may allude to the sessions of justice held in the morning, Jer 21:12; 2Sa 15:2. It may also, however be regarded as equivalent to daily (Psa 73:14).

DOCTRINAL AND ETHICAL

1. Mercy and justice do not exclude, but mutually condition, one another, for the salvation of the world, as that salvation has been brought to the knowledge of the church in the dealings of God. They are therefore entitled to be the subject of her songs of praise. But the people of God must not only celebrate in their songs this revelation of the divine glory, they must themselves also engage in its service (Mic 6:8; Mat 23:23). Thus not only will a special gift of God be consecrated, but the whole man will be sanctified in Him, and hereby be qualified for his special work as one blessed of the Lord.

2. It is necessary that every man should be conscious, and continue mindful, of this his position, and the part he has to perform, and that, conformably to the whole circle of his duties, he should bring home to himself his responsibility in individual cases, and, according to the special relations of his position in life and his calling, that he should try his own conduct conscientiously, should make the corresponding resolves, and should long and sigh after and implore, for the fulfilment of his vow, the coming of the Lord, in order to obtain the help which he must feel to be indispensable.

3. The importance of this obligation is not at all lessened by the greatness of endowments be-stowed, or with the exaltation of the office held, or with the ripeness of the experience of life; it is rather enhanced by them. Kings, princes, and rulers, therefore, have the greatest responsibilities, especially as most trials are assigned and the greatest temptations presented to them. They have not only to guard their own hearts, but also to watch over the country, not only to walk themselves in innocence (1Ki 3:14; Psa 78:72; Pro 20:7), but to rule the country and the people in mercy and justice, and, in conformity therewith, to regulate their lives in private and public, to appoint their ministers, to choose their associates, to fashion their whole conduct to friend and foe, and to unite a conscientious administration of justice in the punishment of evil doers with consideration for the faithful in the land. We learn from this how pleasing to God is that severity, which does not exceed a just moderation, and, on the other hand, how displeasing to Him is that cruel indulgence, which gives the rein to the wicked; for there is no greater inducement to sin than impunity. (Calvin).

HOMILETICAL AND PRACTICAL

God mercy and justice are worthy of the attention, admiration, and raise of men, but still more so, of their love, study, and imitation.It is well for us, if not only our song, but also our life is a psalm to the praise of God.Men must begin with themselves and in their own homes, if they would observe the order established by God.He who has to command others must not only walk blamelessly himself, but also be surrounded with servants who follow diligently a like course.He who is not true to God will not be so to men; let us therefore take heed with whom we associate, and set Gods mercy and justice before everything else.He who has been endowed with talents, or intrusted with power, must exercise them, but do so according to Gods order and with His help; therefore the wisest must learn from His word, and the mightiest seek His aid.He who would rule, must, before everything else, become himself a servant of God.Without conversion of the heart there is no improvement of life; and without both of these there is no pleasing God.-A king by Gods mercy as a ruler according to Gods justice.

Starke: It is not well that there should be mercy alone, without regard to the distinction of good and bad, and when there is only indignation and punishment, then follows tyranny. Justice must go hand in hand with mercy.There are three capital virtues in a ruler: prudence in matters of faith, uprightness in holding judgment, and faithfulness in general towards the whole country.Those who are in high places should choose pious and upright servants; if they do not, they involve themselves in the greatest guilt before God, and lay upon the nation a heavy burden under which it sighs.Frisch: Good resolves and good performances are both the consequences of Gods mercy.To him alone, then, the honor and the praise belong.Renschel: The rulers mirror; it exhibits the promise of David, (1) that he would rightly execute his public duties, (2) that he would set a good example to his subjects, (3) that he would purify his court and dismiss the wicked, (4) that he desired to do the same in the whole land and in the Church.Richter (Hausbibel): The reign of a king over Israel was to be a representation and type of the reign of Jehovah, as every Christian king should be a representative and copy of Christ. In these relations, also, the cross points to the crown.Diedrich: Gods mercy and righteousness are reflected in believers. He alone who delights in justice and love, can take pleasure in the mercy and righteousness of God.Taube: As the heart should be the Lords, so also should the house, and as the house, so also the nation.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 667
MERCY AND JUDGMENT GROUNDS OF PRAISE

Psa 101:1. I will sing of mercy and judgment: unto thee, O Lord, will I sing.

THERE are many things in the Christians experience, the precise quality of which he would find it difficult to determine, if they had not been recorded, as experienced by others, of whose piety we can have no doubt. To sing of mercy, and to be resigned to judgment, would appear to most Christians a suitable expression of their feelings under the different dispensations. But David, in a review of his past life, and under circumstances as they existed at the time when he wrote this psalm, declared both mercy and judgment to be equally proper grounds for praise and thanksgiving; and the repetition of his determination to praise God for them shewed that he spake not inconsiderately, but the deliberate and determined purpose of his mind.

That we may be led to adopt the same pious determination, I will endeavour to set before you,

I.

The dealings of God with his people

We should naturally expect that God would act in a way of mercy only to his friends, and of judgment only to his enemies. But towards both the one and the other he sees fit to dispense a mixed lot, reserving the unmixed portion for the eternal world. The ungodly, whilst partakers of some judgments, certainly enjoy many mercies: and the godly, whilst abounding in mercies, are exposed also to some judgments.

Some they feel in common with the world at large
[In their bodies, they are liable to pain, sickness, and death, even as others. In their minds, too, they may be afflicted with the loss of friends, with ill-treatment from enemies, with distress in their families, with embarrassment in their worldly circumstances. In these respects, one lot comes to all; nor can we discern Gods love towards them by any thing of this outward nature [Note: Ecc 9:1.].]

To some also they are subjected, that are peculiar to themselves
[The ungodly are not, in general, sensible of any particular tokens of Gods displeasure, as arising out of any variations of their conduct towards him: but the saints, who know what it is to have the light of his countenance lifted up upon them, are very keenly sensible of his withdrawment from them, when, by any secret neglects, they have provoked him to hide his face from them: and such frowns from their heavenly Father are inexpressibly painful to their soul [Note: Psa 77:7-9; Psa 88:14-16.] The temptations of Satan, too, to which the ungodly are, for the most part, utter strangers, are sometimes like fiery darts in the souls of the righteous. None can tell what wrestlings many a devout soul has with the principalities and powers of hell: but verily, those, whose lot it is to sustain them, find them a source of extreme pain at the time [Note: Eph 6:12; Eph 6:16.]. Holy Job [Note: Job 6:2-4.], and the Apostle Paul [Note: 2Co 12:8.], yea, and our blessed Lord himself, complained bitterly under these trials [Note: Luk 22:44; Luk 22:53.]; from which the vassals of Satan are exempt, and to which they only who are his determined enemies are exposed. Nor must I omit to mention the persecutions to which many are called to submit for righteousness sake. Those recorded in the 11th chapter of the Epistle to the Hebrews are amply sufficient to shew that they are not easy to be borne [Note: Heb 11:36-37.], nor altogether to be avoided, by any who will serve their God with fidelity and zeal [Note: 2Ti 3:12.]. Of course, in respect of the measure of these trials, there will be found a great difference amongst the saints of God: but of some measure, all, in their season, are called to participate.]

But, mixed as these dispensations are, we are nevertheless prepared to contemplate,

II.

The wisdom and goodness of God displayed in them

Mercies may be sent to the ungodly in judgment; as when God gave the Israelites their desires, but sent leanness withal into their souls [Note: Psa 106:15.]. So, in like manner, to his own people he often sends judgment in mercy. In truth, so are we constituted in our present imperfect state, that we could not bear either mercies or judgments, if they came alone. Mercies, if unmixed, would exalt us above measure [Note: 2Co 12:7. twice mentioned in that one verse.]; and judgments, if unmixed, would sink us into despondency. A ship needs both sails and ballast, to carry it forward in safety: and so the Christian needs a diversity of dispensations, in order to accomplish in him the purposes of Gods grace. God sends them to his people,

1.

To form them to the divine image

[The divine image consists not in any one perfection, but in an assemblage of every perfection that can possibly be imagined. So the perfection of a Christian consists not in one grace, or even in one set of graces, but in a combination of all the graces which are suited to a redeemed soul, and calculated to advance the honour of our God. Now, all of these are formed by that variety of dispensations of which we have been speaking. The workings of the soul under so many different circumstances will tend to shew a man what he really is, and consequently to humble him in the dust before God: whilst the dealings of God with him will wonderfully display the character of God himself, and lead forth the soul in the devoutest acknowledgments to him for past mercies, and in the most implicit confidence in him for future blessings. In a word, all the active and passive virtues will be generated in the soul, and be called forth into united and harmonious exercise; so that by these dispensations the Believer will be assimilated unto God, who is light itself, and in whom is no darkness at all [Note: 1Jn 1:5.].]

2.

To stimulate them in their way to glory

[Mercies have a tendency to fill the soul with love to God, and to make it pant for the full enjoyment of God in heaven. Judgments also operate to the same end, by weaning the soul from present things, and causing it to long for that rest which remaineth for it in a better world. It was not peculiar to the Apostle Paul to desire to depart, and to be with Christ. Every one who feels the vanity of earthly things, and has a foretaste of the world to come, will be like-minded with him. A weariness of life may be felt, and is often felt, by the most ungodly of men. That, therefore, is not the experience which I am speaking of: that results from a total ignorance of Gods mercies, and a dissatisfaction with their appointed lot. The state of mind to which I refer, is well expressed by St. Paul, when he says, We that are in this tabernacle do groan, being burthened: not that we would be unclothed, but clothed upon, that mortality may be swallowed up of life [Note: 2Co 5:4.]. To the voice of Christ, saying, Behold, I come quickly, it responds with joyful confidence; Even so, come, Lord Jesus [Note: Rev 22:20.]!]

Whilst they answer such ends as these, we cannot but see,

III.

The light in which they should invariably be viewed

The saints in every age have acknowledged the goodness of God in them
[David, in my text, speaks of judgment, as well as mercy, as the ground of his devoutest acknowledgments. And he elsewhere not only declares that it is good for him to have been afflicted [Note: Psa 119:71.], but traces his afflictions to the faithfulness of God [Note: Psa 119:75.]; evidently intimating, that he regarded them as comprehended in the covenant of grace, and as promised, so far as they should be needful for him, by a faithful and unchanging God. St. Paul even took pleasure in them in this view [Note: 2Co 12:10.]: and regarded them not only as light, but as lightness itself, from the consideration that they were working out for him a far more exceeding and eternal weight of glory [Note: 2Co 4:17-18. The Greek.]. The same experience also is ascribed to all the saints: for, of every true Christian it is said, We glory in tribulations also, knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed [Note: Rom 5:3-5.].]

And we also should be prepared to join in their anthems of praise
[Our views of eternity should swallow up all inferior considerations; and that dispensation be most welcomed which most conduces to our eternal interests. To flesh and blood, that which is attended with present comfort appears best; but it is not really so. A wind that is somewhat cross will urge on a ship more steadily, and carry it forward more rapidly, than one which is quite direct; because it will fill all the sails. So a measure of adversity will operate more favourably on our Christian course, than a state of unmixed prosperity. Taken in connexion, the good and the evil mutually assist each other, and work together for good unto all them that love God, and have been called by him according to his purpose [Note: Rom 8:28.]. Our blessed Lord himself was made perfect through sufferings: and what was subservient to his benefit, cannot fail of being conducive to ours also: and consequently, the acknowledgments which we should make respecting them in the eternal world should now at this time constitute an essential part of our thanksgivings to God.]

Who does not see here
1.

The value and importance of faith?

[Sense beholds things as they appear. Faith beholds them as they really are. Faith views them both in their source and end: it traces every thing to God, as the all-wise and infinitely gracious Disposer of all events. Faith comprehends that saying, Is there evil in the city and the Lord hath not done it? It fully accedes, also, to that inspired declaration, Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Hence, if our mercies were unmixed, it would be far from regarding it as a token for good: it would rather suggest, that we were bastards and not sons; because there is no son whom a wise father chasteneth not [Note: Heb 12:6-8.]. Learn then, my Brethren, to walk by faith and not by sight [Note: 2Co 5:7.]. You well know how greatly Jacob erred, when he said, All these things are against me [Note: Gen 42:36.]. In fact, the very events which he so much deplored, were the means which God had ordained for the preservation of himself and all his family. Job too, in the midst of all his trials, little thought in what they would issue. But you have seen the end of them [Note: Jam 5:11.]; and if you will wait to see the Lords end in every thing that wears a painful aspect in his dispensations towards you, I may venture to assure you that the time is coming when you shall add your testimony to that of old, He hath done all things well. Your way may be circuitous and painful: but you will find, at the last, that he has led you in the right way.]

2.

The blessedness of true Believers?

[Where is the man under heaven, except the Believer, who can adopt the language of the text, or carry it into effect? Ungodly men may sing when all goes well with them: but where is he that will sing in the midst of his afflictions, and make his afflictions themselves a ground of joy? Nowhere is that man to be found, but in the Church of Christ; for it is to his believing people only that God giveth songs in the night. On the other hand, there is not an individual in the Church of Christ who is not privileged to experience this joy, and who does not actually possess it in proportion as he has made a progress, in the divine life. Hear the prophet of old: Although the figtree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord; I will joy in the God of my salvation [Note: Hab 3:17-18.]. Take this for your pattern, Brethren. You may be brought into trials, which may seem to menace your very existence: but, however the storm may rage, your Saviour is embarked in the vessel with you; yea, and is also sitting at the helm. Only reflect on his conflicts, victories, and triumphs; and you will see the way that is marked out for you: and as He fought and overcame, and is set down upon his Fathers throne, so shall you also overcome, and enjoy the full recompence of your trials upon your Fathers throne for ever and ever. And say, whether there will be one incident for which you will not bless your God in the eternal world? If not, then view every thing now as proceeding from his love, and as leading to the full enjoyment of heaven: and sing now both of mercy and judgment, as you will sing, when they shall have come to their final termination, and all present scenes shall be consummated in eternal bliss. I conclude, then, with that direction of the Apostle which is so suited to the occasion, In every thing give thanks: for this is the will of God in Christ Jesus concerning you [Note: 1Th 5:18.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

CONTENTS

This Psalm contains a mingled song of joy and sorrow; both ad dressed to the Lord.

A Psalm of David.

Psa 101:1

Though I do not say that David had no reference to himself, and his personal exercises, when he wrote this Psalm, many parts of which so very properly suited him; yet I venture to believe, that the Holy Ghost intended it more for the comfort of the Church, in sketching forth some blessed points, referring to the Lord Jesus Christ. Reader, let us, while passing through it, lose sight as much as possible of David, and of our own history, in order to discover somewhat of Jesus, in whom David, as well as you and I, can only find comfort. And here at the opening, who could sing so sweetly, both of mercy and judgment, as the Son of David, when in the days of his flesh he rejoiced in spirit; and also offered up strong cries and tears? Luk 10:21 ; Heb 5:7 . Who but Jesus, as the Head of his Church, can truly be said to sing of mercy, in that he hath obtained the whole fulness of mercy? Nay, he himself is the very mercy of Jehovah to all his people. And if judgment form a part in the song, surely none can sing of this but Jesus! He bore all the punishment due to sin from the righteous judgment of God, his Father. And he alone, having the righteous administration of it in the earth, and to whom all judgment is committed, must finally fulfil all! Reader, you and I would never have been able to sing of either, but for Jesus. And now, were it not for an interest in him, how could such different subjects be blended? But while we see Jesus going before, can we follow him in the song? Shall we go after him, still with praise, in the view of his person, and sing a song to our God in Christ, whether his providences smile, or whether they frown? Oh! it is blessed to have the same heart to this, by living upon an unchangeable God in Christ, and never to hang the harp upon the willows. 1Th 5:18 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Religion At Home

Psa 101:2

The ultimate basis of human society is the home. Out of this primal bond arise our highest virtues and our most sacred claims.

I. Thus it must needs be a primary instinct with a Christian to say, ‘I will walk within my house with a perfect heart’. Unless we can please God in our own family and among our own kinsfolk, we may despair of succeeding among strangers or on public platforms.

II. Many young men and women are apt to dream that if they had a household of their own they could order it in the love and fear of God. But at present they are only members of a family where it is their duty not to give orders but to obey. Religion, if it be genuine, will make a good son and a good daughter all the more reverent and considerate and sympathetic and tender toward their father and mother.

III. The tie between brothers and sisters involves a relationship and a duty which are different though hardly less serious. The Bible is full of instances of its obligation, and of how fatally that obligation may be broken and denied.

IV. Often a modern household includes servants, and our domestic religion must embrace them also in its circle. We preach Christ to our servants when we treat them with the same fairness and gentleness and deference and courtesy and consideration which we ourselves should desire if we were in their places. People complain about bad servants; but in the long run they generally get the kind of service that they deserve to get.

T. H. Darlow, The Upward Galling, p. 326.

References. Son 2 . J. J. Bourdillon, Plain Sermons for Family Reading (2nd Series), p. 202. Spurgeon, Sermons, vol. xxi. No. 1230. CI. 11. J. Keble, Sermons from Easter to Ascension Day, p. 323. CI. International Critical Commentary, vol. ii. p. 313. CII. 15. G. S. Barrett, Old Testament Outlines, p. 132. CII. 17. Spurgeon, Sermons, vol. xix. No. 1411. CII. 18. Archbishop Alexander, Bampton Lectures, 1876, p. 105.

Fuente: Expositor’s Dictionary of Text by Robertson

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 101:1 A Psalm of David. I will sing of mercy and judgment: unto thee, O LORD, will I sing.

A Psalm of David ] Wherein he promiseth and pre-engageth, that whenever he came to the kingdom he will be a singular example, both as a prince and as a master of a family; in which respect this psalm should be often read and ruminated by such, that their houses may be as the house of David, Zec 12:8 , and as the palace of George, prince of Anbalt, which was, saith Melancthon, Ecclesia, Academia, Curia, a church, an academy, and a court. Bishop Ridley read and expounded this psalm oftentimes to his household, hiring them with money to learn it and other select scriptures by heart. A good governor is like that nobleman who had for his impress two bundles of ripe millet bound together, with this motto, Servare et Servari meum est; for the nature of the millet is both to guard itself from all corruption and also those things that lie near it. That is a rare commendation that is given the late reverend and religious Dr Chatterton, that he was a housekeeper three and fifty years, and yet in all that time he never kept any of his servants from church to prepare his meal, saying, That he desired as much to have his servants know God as himself (His Life by Mr Clark).

Ver. 1. I will sing of mercy and judgment ] David’s ditty was composed of discords. Mercy and justice are the brightest stars in the sphere of majesty; the main supports of a throne royal; howbeit there should be a pre-eminence to mercy, as one well observeth from Mic 6:8 . Mercy must be loved, and not shown only; justice must be done, and no more. The sword of justice must be bathed in the oil of mercy; a well-tempered mixture of both preserveth the commonwealth, Rom 13:3-4 .

Unto thee, O Lord, will I sing ] Acknowledge thee alone, the bestower of these graces, and thy glory as the end. These are matters that philosophers and politicians mind not.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

This psalm introduces the Messiah again; but now as the true David, and Solomon too, singing of mercy and judgment on taking His house and kingdom to be ordered in righteousness unswervingly It is entitled “A psalm of David.”

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 101:1-5

1I will sing of lovingkindness and justice,

To You, O Lord, I will sing praises.

2I will give heed to the blameless way.

When will You come to me?

I will walk within my house in the integrity of my heart.

3I will set no worthless thing before my eyes;

I hate the work of those who fall away;

It shall not fasten its grip on me.

4A perverse heart shall depart from me;

I will know no evil.

5Whoever secretly slanders his neighbor, him I will destroy;

No one who has a haughty look and an arrogant heart will I endure.

Psa 101:1 lovingkindness and justice For lovingkindness see SPECIAL TOPIC: LOVINGKINDNESS (HESED) .

For justice see Special Topic: Judge, Judgment, Justice.

O Lord This is the covenant name for Israel’s Deity (YHWH). See SPECIAL TOPIC: NAMES FOR DEITY .

Psa 101:2 blameless See Special Topic: Blameless, Innocent, Without Reproach .

When will You come to me? This phrase is translated when shall I attain it? by JPSOA. The UBS Text Project (p. 373) supports the MT with a B rating (some doubt).

It reflects the OT, Mosaic, performance-based covenant. It is often called the two ways (cf. Psalms 1; Deu 30:1; Deu 30:15-20; Jer 17:5-8). It is a Wisdom Literature category designated by the terms

1. blessed (cf. Psa 1:1; Matthew 7)

2. cursed (cf. Deuteronomy 27-28)

3. plant life, either fruitful or dying

Prosperity was viewed as a direct gift from God for obedience to the covenant, but problems were a direct result of sin (cf. Job; Psalms 73). This OT theological view must be modified by the NT’s revelation. God is with us and for us, based on who He is! Jesus comes for all, not just some. The OT focuses on the poor, alienated, and socially powerless as a theological way of asserting His love for all, not just the outwardly blessed! He has come in Christ! His love must be received by repentance, faith, obedience, service, and perseverance.

within my house This phrase is ambiguous. It could refer to

1. the nations (cf. Psa 101:7, i.e., psalmist as king)

2. a domestic area

3. a society

The psalmist is asserting either his current or past obedience to YHWH’s covenant through Moses. Those described in Psa 101:3 are those who knowingly violate the covenant repeatedly (imperfect).

The word house, BDB 108, is used of the king’s palace in 1Ki 4:6; 1Ki 16:9; Isa 22:15. This could support the view that the author was the king.

Psa 101:3 This verse describes an apostasy from the faith. The term translated fall away (BDB 962, KB 750) occurs only here and in Hos 5:2. KB suggests deviation or transgression (LXX). This is a difficult concept but a repeated one in Scripture. See SPECIAL TOPIC: APOSTASY (APHISTMI) . For most of Israel’s history only a fraction of her people were faithful followers.

worthless thing This noun (BDB 116) is the root from which the later title for Satan, Belial, is derived. Its basic meaning is worthless, good for nothing, base. In this context it may refer to idolatry (AB, vol. 17A, p. 61).

See note from Deu 13:13.

Deu 13:13 worthless men Literally this means sons of Belial (BDB 116). The Hebrew word meant worthless one or good for nothing (cf. Jdg 19:22; Jdg 20:13; 1Sa 10:27; 1Sa 30:22; 1Ki 21:10; 1Ki 21:13; Pro 6:12). By the NT time, Belial had become synonymous with Satan (cf. 2Co 6:15). There is a theological development in Scripture where evil becomes personified.

SPECIAL TOPIC: PERSONAL EVIL

Psa 101:4 evil Evil (BDB 948 II), in this context, is conscious violation of YHWH’s revealed will. Because evil people are addressed in Psa 101:3 b, 5a, 6, I think this also refers to an evil person (cf. NAB, New Berkeley version). See my notes from Deu 30:15-20 online, www.freebiblecommentary.org .

Psa 101:5 I will destroy The verb (BDB 856, KB 1035, Hiphil imperfect [I believe, used in a cohortative sense]) means exterminate, or annihilate in Hebrew, but in Arabic, it means to silence (cf. NJB). This connotation of the root fits this context best. It shows that secret lies/slander will be silenced (REB).

Justice will come one day! It has come in Christ (cf. Mat 3:2; Mat 4:17) and will be consummated one day over all the earth (cf. Mat 6:10; Joh 14:1-3; Rev 11:15).

will I endure The MT (BDB 407, KB 410, Qal imperfect) consonants, , are interpreted by the LXX as (BDB 37). This emendation is not supported by any major English translation, except the NEB, but it is not followed by the REB. Endure or tolerate parallels destroy or silence.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Title. A Psalm. Hebrew. mizmor. App-65.

of David. Relating to the true David, and His coming rule to give “rest” to the earth. The king’s vow to rule in righteousness. Compare 2Sa 23:3-5.

mercy = lovingkindness, or grace.

mercy and judgment. Note these two as the alternate subjects of the Structure above.

LORD. Hebrew. Jehovah. App-4.

Fuente: Companion Bible Notes, Appendices and Graphics

This time shall we turn in our Bibles to Psa 101:1-8 . Psa 101:1-8 is a psalm of David, and David declares in the first verse,

I will sing of mercy and judgment: unto thee, O LORD, will I sing ( Psa 101:1 ).

Now though David says he is going to sing of mercy and of judgment, in his song I find nothing of mercy, only of judgment. And David was very strong in his desires of God concerning his enemies and concerning the wicked. And David, of course, was interested in mercy concerning himself, but concerning his enemies he was always concerned with judgment. David, of course, is much like we are. We want mercy. Whenever we’ve done wrong we want mercy, but whenever someone wrongs us, then we want judgment on them. And that is only human nature I guess, but David so often is expressing his desires upon his enemies. And though he says, “I will sing of mercy and judgment,” as we look at the song, David said,

I will behave myself wisely in a perfect way. O when will you come unto me? I will walk within my house with a perfect heart ( Psa 101:2 ).

Now the word perfect has changed its meaning through the years, and in the scriptural use of the word perfect, it is not referring to something that is without fault, but it is referring to something that is complete. So I will walk with a complete heart towards God. My heart completely towards Him, rather than my heart being perfect, you know, there’s no sin in my heart, or no evil, or nothing bad in my heart. It doesn’t mean that. It means that it’s a complete heart towards God.

I will set no wicked thing before my eyes: I hate the work of them that turn aside; it will not cleave to me. A froward heart shall depart from me: I will not know a wicked person. Who so privately slanders his neighbor, I will cut him off: he that has a high look and a proud heart I will not allow. My eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me. He that worketh deceit shall not dwell within my house: he that tells lies shall not tarry in my sight. I will early destroy all the wicked of the land; that I may cut off all the wicked doers from the city of the LORD ( Psa 101:3-8 ).

So David doesn’t really say much of mercy but much of judgment in this song. How that he will bring a judgment against the wicked, the slanderer, the proud, and the deceitful. “

Fuente: Through the Bible Commentary

Psalms 101. The last Psalm was a Hymn of Thanksgiving, this one is a Psalm of Thanksgiving. I suppose it to have been written by David just when he assumed the throne, when he was about to become king over all Israel and Judah. Its title is, A Psalm of David. This is what he said to himself,

Psa 101:1. I will sing

That is right, David. In the one hundredth Psalm, he had exhorted other people to sing, now, in the hundred and first, he declares what he will himself do: I will sing

Psa 101:1. Of mercy and judgment:

It is a mingled theme; there are the treble and the bass notes: mercy and judgment. There are some dear friends who, if they sing at all will have to sing this way, for they have a heavy sorrow on their heart, and yet great mercy is mixed with it. Oh, you who are troubled, and bow your head in grief, say, I will sing of mercy and judgment. Mix the two together.

Psa 101:1. Unto thee, O LORD, will I sing.

A second time the psalmist says, I will sing. It is well to make this firm resolve: Unto thee, O Lord, will I sing. Winter or summer, I will sing; poverty or riches, I will sing; sickness or health, I will sing; life or death, I will sing. I will love thee in life, I will love thee in death And praise thee as long as thou lendest me breath. I will sing of mercy and judgment: unto thee, O Lord, will I sing.

Psa 101:2. I will behave myself wisely in a perfect way.

This was a good resolve; but David did not carry it out to the full. There were evil times when he was not wise, and there were sad times when he was not perfect. Still, it is well to make such a resolve as this declaration of David when he came to the throne, especially when you are newly married, or just opening a business. Oh, that every young man and young woman would commence life with such a holy resolution as this, I will behave myself wisely in a perfect way I but notice the prayer that follows the resolve,

Psa 101:2. O when wilt thou come unto me?

For I shall be neither wise nor holy without thee. O when wilt thou come unto me?

Psa 101:2. I will walk within my house with a perfect heart.

There is a great deal in the way in which a man walks in his house. It will not do to be a saint Abroad and a devil at home; there are some of that kind. They are wonderfully sweet at a prayer-meeting, but they are dreadfully sour to their wives and children. This will never do. Every genuine believer should say, and mean it, I will walk within my house with a perfect heart. It is in the home that we get the truest proof of godliness.

What sort of a man is he? said one to George Whitefield, and Whitefield answered, I cannot say, for I never lived with him. That is the way to test a man, to live with him.

Psa 101:3. I will set no wicked thing before mine eyes:

I will not look at it, for if I do, I may long for it. It is the tendency of things that are gazed at to get through the eyes into the mind and the heart, therefore is it wise to say with the psalmist, I will set no wicked thing before mine eyes.

Psa 101:3. I hate the work of them that turn aside;

He means all those who practice dodges, the policy people, those who never go straight. Kings usually like such people as these. Do not men say that an ambassador is a gentleman who is paid to live abroad, and to lie for the benefit of his country? I suppose that is what diplomatists in Davids day generally did, but David resolved that he would have none of that sort of folk about him: I hate the work of them that turn aside.

Psa 101:3. It shall not cleave to me.

If I touch it, I will not let it stick to me. Pitch defiles, so I will keep clear of it, and if any man tries to practice a trick for my advantage, I will have nothing to do with him.

Psa 101:4. A froward heart shall depart from me: I will not know a wicked person.

For, if I come to know him, one of these days I may be known myself to be a wicked person. Evil communications corrupt good manners. No man can afford to be the friend of a man who is not a friend of God. If he does not love God, quit his company, for he will do you no good. Say with David, I will not know a wicked person.

Psa 101:5. Whoso privily slandereth his neighbour, him will I cut off:

David was a king, and he meant to study the peace of his people by putting down slander. Oh, what mischief is wrought by backbiting tittle tattle! If we could have a race of men, and for the matter of that, of women, too, with no tongues, it might be of advantage, for there are some who use their tongues for very sorry purposes. David says, Whosoever privily slandereth his neighbour, him will I cut off.

Psa 101:5. Him that hath an high look and a proud heart will not I suffer.

High looks and proud hearts are generally the characteristics of cruel, tyrannical, domineering persons; and King David would not have any such near him.

Psa 101:6. Mine eyes shall be upon the faithful of the land, that they may dwell with me:

Oh, that masters had more of an eye to the piety of their servants than they often have! They want clever fellows. Whether they are honest or not, is generally a secondary question. So long as they are profitable to their masters, they will not mind what they are to their customers; but David would not have servants of that sort.

Psa 101:6-7. He that walketh in a perfect way, he shall serve me. He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight.

He was a king, and he could choose his company, and he meant to select the truthful and upright. Now mark this. If David would not let a man who lies tarry in his sight, you must not expect that God will let such tarry in his sight. All liars shall have their part in the lake which burneth with fire and brimstone, saith the Scripture. God grant us to have clean, truthful tongues!

Psa 101:8. I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.

What a practical Psalm this is! I have heard of a prince of Saxe Gotha, years ago, who, whenever he thought that one of his ministers or judges was not what he ought to be, used always to send him the hundred and first Psalm to read. It was commonly said of such a man, He will get the hundred and first Psalm before long; and, after reading it, if he did not mend his manners, the prince sent him his dismission, and he had to go about his business. Oh, that all who profess and call themselves Christians would act according to the tenor of this straight Psalm, which is like a line drawn by the hand of God, without a crook or a turn in it!

This exposition consisted of readings from PSALM 100. and 101.

Fuente: Spurgeon’s Verse Expositions of the Bible

Psa 101:1-4

THE RESOLUTIONS OF DAVID ASCENDING THE THRONE

“The Hebrew and all the versions attribute this psalm to David”; and there being nothing in the psalm which is in any manner inconsistent with Davidic authorship, we shall accept this as authentic. Only this and Psalms 103 are by David in all of Book IV. “This psalm gives us the resolutions David formed when he came to the throne; and it is a perfect model according to which a wise prince should regulate his conduct and his government.

Kidner observed that these noble resolutions to avoid all association with evil men, “Did not spring from pharisaic pride, but from a king’s concern for a clean administration, honest from the top down.

The psalm naturally falls into two divisions: (1) “The king lays down the rules of his own conduct; and (2) he declares war on the vermin that especially infested Eastern courts. These divisions are Psa 101:1-4 and Psa 101:5-8.

The horde of evil traffickers usually found in Oriental capitals seeking access to the king included all kinds of arrogant self-seekers, deceivers, liars, slanderers and opportunists interested in one thing alone, namely, their own advantage.

The exact time of David’s writing this psalm is not known, but most scholars place it very early in his reign, at a time shortly after he came to the throne. See Psa 101:2, below.

Psa 101:1-4

THE KING’S RESOLUTIONS FOR HIS OWN CONDUCT

“I will sing of lovingkindness and justice:

Unto thee, O Jehovah, will I sing praises.

I will behave myself wisely in a perfect way:

Oh when wilt thou come unto me?

I will walk within my house with a perfect heart.

I will set no base thing before mine eyes:

I hate the work of them that turn aside;

It shall not cleave unto me.

A perverse heart shall depart from me:

I will know no evil thing.”

“Lovingkindness and justice” (Psa 101:1). The motto of David’s reign would be God’s lovingkindness and justice, principles which the king here resolved to establish in his kingdom. There would be lovingkindness to the widows, the fatherless, the poor and oppressed; and justice would be meted out to evil-doers.

“I will behave myself wisely in a perfect way” (Psa 101:2). An alternative reading of this is, “I will give heed unto the perfect way.” The idea seems to be that David would do his best to live perfectly in God’s sight.

“Oh when wilt thou come unto me?” (Psa 101:2). Maclaren interpreted this as, “David’s longing to see the Ark of the Covenant brought to Jerusalem.”[5] He applied this as an indication of the early date of the psalm in David’s reign. However, we believe a better view of this expression was that of Adam Clarke, “I can neither walk in this perfect way, nor grow wise unto salvation, unless thou come unto me by the grace of thy Spirit; for without thee I can do nothing.

“I will walk within my house with a perfect heart” (Psa 101:2). This is the truly revealing test of human character. An interview with any personal counselor will confirm the fact that many men whose public behavior is above reproach exhibit the qualities of a wasp or a tiger in the presence of their own families. Abused and tyrannized wives or children are common social consequences of this.

A Christian man should walk before his own family with the utmost care to treat them with lovingkindness, consideration, understanding, and toleration of their mistakes, loving them, as an apostle said, “even as Christ loved the Church and gave himself up to death for her.” Such a person adorns the doctrine of God. “I will set no base thing before mine eyes” (Psa 101:3). “He will not allow any proposition or purpose that is morally worthless or vile to be brought before him for consideration.

“I hate the work of them that turn aside” (Psa 101:3). The “turning aside” here is a reference to sin, “missing the mark.” The alternative reading renders it, “I hate the doing of unfaithfulness.”

“A perverse heart shall depart from me” (Psa 101:4). A king especially needed a resolution of this kind, because pride and stubbornness have led to the ruin of many a monarch. A perverse heart is the opposite of a heart that consents to be corrected by the Word of God. David indeed manifested the quality extolled here in his humbly accepting the reproof of Nathan the prophet following his shameful conduct with Bathsheba.

“I will know no evil thing” (Psa 101:4). The alternative reading is, “I will know no evil person.” The resolution is that no evil person, or evil thing, shall be accepted and tolerated as an adviser, an associate, or a deputy authority under him.

E.M. Zerr:

Psa 101:1. Judgment is used here in its fundamental sense of justice. The word means a decree or verdict that is according to the facts in the case, and whether the sentence is supposed to be favorable or not. But in such cases where the strict justice would require an unfavorable sentence, the mercy of God would modify it. That is why the Psalmist would sing of both. For the blended attributes of God the song of praise was to be offered as an expression of sincere gratitude.

Psa 101:2. The preceding verses showed that God tempers justice with mercy. However, there must be some indications of worthiness before the mercy will be extended. The Psalmist recognized that principle and promised to behave himself accordingly, which would constitute a perfect way. On the Condition of his devotion David appealed to God for divine assistance and direction in the chosen course.

Psa 101:3. The promise of this verse refers especially to the sin of idolatry. David hated that evil and pledged himself not to place any idol before him as an object to be worshiped or adored in any sense.

Psa 101:4. Froward means perverse or stubborn and David declared he would not have such a heart. He also determined not to know or recognize a wicked person.

Fuente: Old and New Testaments Restoration Commentary

A fine sense of the fitness of things is exhibited by the editor of the psalter in placing this psalm here. Following immediately upon the songs of the enthroned Jehovah, in which there has been perpetually recurrent the recognition of the holiness of His reign, it describes the true attitude of the earthly ruler who recognises the sovereignty of God, and how that ought to affect his own life and rule. It is clear testimony moreover, to the fact that private and public life are very closely allied.

It has two movements. The key note of the first is within my house (v. Psa 101:2). That of the second is the city of God. Between these there is the closest relation. No man is able to make the city in which he dwells anything like the city of God who does not know how to behave himself in his own house. This is the true order also. The first thing for every public man to do who would serve his city for God, is to see to it that his private life is ordered aright before Him. The private life which answers the enthroned Jehovah is described first (vv. Psa 101:1-4). It is a life cautious and watchful, refusing to countenance anything contrary to the holiness of Jehovah. The public life is one which respects the same holiness in all matters of administration. Evil workers are to be destroyed, and the counsellors of the ruler are to be sought among the faithful of the land.

Fuente: An Exposition on the Whole Bible

My Righteous Purpose

Psa 101:1-8

This psalm, as the title indicates, was composed by David, probably at the commencement of his reign. It contains a number of resolutions upon which he was prepared to act. First, he made up his mind that he would give heed to the perfect way, and would walk in his house in the integrity of his heart, Psa 101:2, r.v., margin. Next, he made up his mind to choose his friends with rigorous care, that froward hearts and evil persons should depart from him; that he would not enter into close relations with those that slandered their neighbors, or that gave evidence by their high looks of proud hearts. Deceit and falsehood were alike to be banished from his palace; while faithful souls, who also walked in the perfect way, should minister to him. Finally, he made up his mind to carry out his rule in the public state, that the wicked might be put out of the way and the righteous exalted.

It was an excellent program, and happy would he have been if, throughout his life, he had rigorously adhered to it. It is not possible for us to exercise Davids absolute power in the selection of our environment. It is often necessary for us to work in places of business among those whom we would not choose as associates. But we can, at least, forbear making any of these our intimates, or the friends with whom we spend our leisure and recreational hours, 1Co 5:9-11.

Fuente: F.B. Meyer’s Through the Bible Commentary

Psa 101:1

This resolution indicates a hopeful and happy state of mind. A song is the natural channel for an outflow of gladness. “Is any merry? let him sing psalms.”

Consider:-

I. To whom this man sings. “Unto Thee, O Lord, will I sing.” He turns to God when he sings; he sings when he turns to God. Conscious nearness to God and exuberant joyfulness of spirit-these two have come together in the Psalmist. Apart from regeneration and reconciling, you may have one of these two in human experience, but not both. To turn to the Lord, and in that attitude to sing for joy, belongs to the children-to those who have been made nigh by the blood of Christ and are accepted in the Beloved.

II. The Psalm that he sings. It is a psalm about mercy and judgment. These are the two sides of the Divine character as it is revealed by God and apprehended by men. They are the two attributes which lie over against each other, for conflict or in harmony, according to the conditions in which they are exercised or the point from which they are viewed. They intimate that God is merciful, and that God is just. On the one hand, both these attributes are ascribed to Him throughout the Scriptures; on the other hand, both are more or less clearly mirrored in the human conscience. The subject of the song is not one or the other, but both united. Their nature, as manifested to men, is essentially determined by their union. Neither mercy nor justice alone and apart could become the theme of praise in the lips of men. We could not sing them separately. Their union takes place in Christ crucified. In Him the promises of God are Yea and Amen. Had Christ not covenanted from the beginning and come in the fulness of time, the justice must have been poured out on the same persons for whom the mercy was needed. In that case, mercy, though it lived in God, could have had no exercise towards the sinful. Justice would have swept all the fallen away; and when Mercy issued forth, she would have soared over the waters like Noah’s dove, and finding no rest for the sole of her foot, would have returned on weary wing to the ark again.

In Christ the process is reversed. It is first the ark and then the Flood. You have mercy to sing of first and judgment following. In the Substitute mercy and justice meet. Christ is the unspeakable gift; God is love. The design and effect of the sacrifice of Jesus is that God may be just, and the Justifier of him who believeth on Jesus.

W. Arnot, The Anchor of the Soul, p. 168.

Psa 101:1

I. Of mercy and judgment. And who among us has not the same mingled strain to utter? Who can say that his mercies have not been tempered with the gentle but solemn remindings of judgment at God’s hand? Our very proverbs tell us of this: no day without its cloud; no rose without its thorn. And who can say, on the other hand, that his judgments have not been most tenderly mixed with mercies? Our song may well then be of mercy and judgment: of His dealings towards us who, when He blesses, also chastises, lest we should forget Him; who, when He chastises, also blesses, lest we should distrust Him.

II. The world’s song of mercy and judgment is a very different strain from the Christian’s song of mercy and judgment. The world, in fact, sees not mercy on the one side nor judgment on the other. The fountain from which all blessings flow is unknown to the ungodly man. It is because such persons abound, and ever will abound, among us that we are exhorted on such occasions as these to sing, not of fair and foul chance, but of mercy and judgment: mercy from One who shows mercy; judgment from One who exercises judgment.

III. Let us endeavour to make use of the present wonderful manifestation of God’s mercies combined with His judgments to show our sense of His presence and our humility and thankfulness towards Him. We know of no mercies out of Christ. In Him we have every blessing. It is His satisfaction which has caused the Father to smile on this our world, His blood which has cleansed creation from its defilement.

IV. The joy of the Christian in God’s mercies is never a barren joy, never only an inward feeling, a mere paroxysm of selfish exultation; but out of it ever springs from the fountain of his inner life the question, “What shall I render to the Lord for all His mercies to me?”

H. Alford, Quebec Chapel Sermons, vol. ii., p. 107.

Reference: Psa 101:1.- Spurgeon, Evening by Evening, p. 258.

Psa 101:2

David’s subject in this Psalm is the ordering and hallowing of family life by bringing it under the influences and sanctions of religion.

I. That which strikes us first of all in this Psalm is that the qualifications for continuing in the household of David are to be moral qualifications. That which shall disqualify men from living with him is not want of ability or want of distinction, but want of loyalty to goodness and to God.

II. The qualifications for membership in David’s house are chiefly negative. He is more careful to say who shall not than who shall enjoy the privilege. David hopes that with the coming of the sacred ark to Jerusalem-in other words, that with a nearer contact with the presence of God-he will be able to effect a great change. If people are not to be expelled, they must be improved; they must be converted. The restored sense of a sacred presence among them, the active works of the ministers and the sanctuary, the pervading atmosphere of worship and praise-these things would in time make the reformation which David had at heart easy and natural.

III. In Christendom the family is a different and a more beautiful thing than it was in David’s time. Each father of a family can, by God’s help, say, with David, that he will walk in his house with a perfect heart. To every head of a household has been committed a great power of influencing those about him for good. Influence them in some way he certainly will: if not for good, then for evil.

Two lessons would seem to be suggested by this Psalm of King David. (1) Observe the order and method of David’s proceeding. He began by improving himself. (2) The improvement of the family can only be procured by religious, as distinct from merely moral, influences.

H. P. Liddon, Christian World Pulpit, vol. xxvii., p. 241.

References: Psa 101:2.-Spurgeon, Sermons, vol. xxi., No. 1230. Psa 101:6.-J. Irons, Thursday Penny Pulpit, vol. xvi., p. 401. Psalm 101-J. Keble, Sermons from Easter to Ascension Day, p. 323. Psa 102:13, Psa 102:14.-Spurgeon, Evening by Evening, p. 199. Psa 102:15.-G. S. Barrett, Old Testament Outlines, p. 132. Psa 102:17.-Spurgeon, Sermons, vol. xix., No. 1141. Psa 102:18.-Bishop Alexander, Bampton Lectures, 1876, p. 105.

Fuente: The Sermon Bible

Psalm 101-106

Psalm 101

The Righteous King Speaketh

1. The character of the King (Psa 101:1-3)

2. His righteous demands of His subjects (Psa 101:4-8)

A Psalm of David. He speaks as king concerning himself and those in his kingdom. But it is evident that once more he speaks as a prophet concerning the true King, the Son, whom God had promised through him, our Lord Jesus Christ. He is a King of perfect righteousness, which David was not. This true King is in complete fellowship with Jehovah, for He is one with Him. He will not tolerate evil in His kingdom of righteousness. The proud and wicked are not suffered by Him. He will destroy early (morning by morning) the wicked out of the land and all evil doers will be cut off from the city of the Lord. Those who walk in a perfect way shall serve Him.

Fuente: Gaebelein’s Annotated Bible (Commentary)

I will sing: Psa 89:1, Psa 97:8, Psa 103:6-8, Psa 136:10-22, Rom 9:15-18, Rom 9:22, Rom 9:23, Rom 11:22, Rev 15:3, Rev 15:4, Rev 19:1-3

unto thee: Psa 71:22, Psa 71:23

Reciprocal: 2Sa 8:15 – David executed Psa 59:16 – sing aloud Psa 78:72 – according Psa 95:1 – sing Pro 20:28 – General Isa 5:1 – Now Rom 12:8 – ruleth

Fuente: The Treasury of Scripture Knowledge

The King of righteousness.

A psalm of David.

We have, first of all, the utterances of a King; and who if He be what His words convey to us, is such an One as the world yet waits for and must have for blessing: a strong hand of power which will not fail to accomplish its salvation; -power that will act in unswerving righteousness, and yet in tenderest consideration of frailty and of need: power with heart behind it; a “rod of iron,” but in the hands of a Shepherd, the true Shepherd of the sheep: a rod that smiths down evil, and yet only smites to save.

Prophet and priest and king make up One -the “Anointed”: Messiah of Israel, and Gentile Christ alike. None of these can avail without the other. Prophet and priest have come, but not yet the full deliverance. Each has done his necessary work, and made ready the way for the King; but the King must come, that the full meaning of all may be apparent, and the end be reached. The Prophet must reveal, and bring in God as Light where all has been darkness, that God known may bring men’s hearts back to Himself. The Priest must open the way to God, that they may in fact be able to draw near to Him. After all this, nothing remains but that power in the hand of the King should intervene, and put away in fact sin and its consequences from among men; and perfect blessing.

But for all this prophet, priest and king must be united in One who is Himself the bond which shall bind the universe together, God and man in one Person; who for man shall be God to reveal Him; who for God shall be Man to bring man nigh; who in the union of both shall combine absolute power with tender, sympathetic knowledge of man’s need, and so be the true King after God’s heart -for God and man; the David, the “Beloved.”

1. The present psalm only begins to tell this tale, and in a way abrupt enough, if it did not suppose the ear of a disciple, already instructed by what has been said elsewhere. It is the utterance of David, and expresses the mind of a King of Israel, filled with zeal for that divine Throne which the throne in Israel represented. He is thus a worshiper, and “loving-kindness and judgment” are the theme of a “song.” He sings to Jehovah, as one intimate with Him; inviting His coming to him; and with a confidence too great for one merely of the children of men, not only of the integrity of his heart, but of his practical wisdom for “a perfect way”: in holiness which can permit no approach of evil. It is the voice surely of Him who with perfect lowliness and the keenest apprehension of evil in every form, could say in the presence of His enemies seeking how they might condemn Him, “Which of you convicteth Me of sin?”

“Loving-kindness and judgment” are with Him parts of but one song. Love and light, -grace and truth -are with Him as the two equal eyes which hold but one image. His heart “sings” of them -singing to Him in whom it finds them as their Source and Original. Here is One in whose hands power may be safely put: the prophetic picture of Him in whose hands it will in fact be put: to whom He has “given authority to execute judgment also, because He is the Son of man.”

2. We see Him now accordingly in the execution of this judgment. First of all, His principle and purpose to tolerate no evil; then the application of this to the back-biter, and to the proud who walks in his self-estimation apart from other men. But His eyes are upon the faithful in the land for good, and He draws them to Him; opening His house and heart, and gladly giving them places of confidence in which to serve a perfect Master in the way of the perfectness He loves.

The vice of the weak, which is deceit, is not tolerated any more than that of the bolder or the stronger. Wickedness of all kinds must be rooted out of the land, and all vain-doers cut off from the city of Jehovah. Here is emphasized the spirit of the theocratic Ruler: the name of Jehovah must be hallowed in the place which He has chosen for Himself in grace among men.

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 101:1. I will sing of mercy and judgment It is doubtful whether David, in thus determining to make mercy and judgment the subjects of his song, intended the mercy which God had shown him, and the judgment which God had executed on his enemies; or the mercy and judgment which he himself purposed to dispense in his dominions, according to the different characters of his subjects. Possibly he might include both, and the purport of his resolution may be this: I will praise thee, O Lord, as for all thy other excellences, so particularly for those two royal perfections of mercy and justice, or judgment, which thou hast so eminently discovered in the government of the world, and of thy people Israel; and I will make it my care to imitate thee, as in other things, so especially in these virtues, which are so necessary for the discharge of my trust, and the good government of thy and my people. The Psalm, says Dr. Dodd, has a double reference, and describes the manner in which David intended to act toward his subjects, under their different denominations, as they were good or bad ones. Toward the faithful in the land he would show , chesed, benignity, and favour; toward the wicked, and such as obstinately violated the laws, he would exercise , mishpat, judgment, as he would judge and punish them according to their deeds. And as this was his fixed purpose, he consecrated this song to God; appealing hereby to him for the sincerity of his intention, to make mercy and judgment the great rules of his administration; and agreeably hereto it is observed of him, that he executed justice and judgment to all the people, 2Sa 8:15.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Title. A psalm of David. All the Versions agree with the Hebrew in this title.

Psa 101:3. I hate the work of them that turn aside; a Hebrew phrase for apostasy to idolatry. Instead of going up to Zion, they turned aside to some heathen feast.

Psa 101:4. A froward heart; a heart proud, swelling, and insatiable.

Psa 101:7. He that worketh deceit shall not dwell within my house. A good purpose, though David could never carry it into full effect.

Psa 101:8. I will early destroy all the wicked, all public and notorious offenders. When justice was administered in a summary way, there was no need to keep culprits long in suspense. Men who commit daring crimes must fairly meet the bar of justice, and no lenity should be shown but what is consistent with public safety.

REFLECTIONS.

Here is instruction for princes, for nobles, and heads of houses; yea, for the humblest cottager. David as head of a house and a kingdom, here sings of mercy and of judgment.

Personal piety is the basis of family religion, and of public spirit in acting a noble part for God. Hence when David had formed a resolution to govern and reign according to the divine pleasure, he seeks the Lords presence: Oh when wilt thou come unto meinto my heart, and into my house, as thou comest into thy sanctuary. Pious vows and holy purposes all fail without the divine aid, and without a constant reliance on that aid.

David would do nothing in his house to hinder his prayers. He would do no wicked thing, for he hated turning aside from the good way. An immoral professor, unhappy in his temper, selfish in bargains, and careless in conscience, is seldom made a blessing to his family. His reproofs are delivered in a wrong spirit, and his devotion is tarnished by the recollection of his faults. Hence when servants see a masters faults, his best way is to let them see a sincere heart in the fruits of his repentance. Piety forms a household establishment with a view to please God. The froward, churlish or crafty, David would dismiss, or keep them at a distance; the artful slanderer he would expel; the proud and haughty he would check and humble. What wise and noble purposes. Bad servants make a house unhappy, and teach children their wicked ways. But David had a double task; he had a house and a court; and the conversion of courtiers is no easy work. Rigour sometimes makes hypocrites. Ahithophel took sweet counsel with David about religion; but God unmasked his wickedness, and drove him to despair. David, so far as he knew, would select the faithful of the land, and make piety the first qualification both in a minister and a servant. He who would end with God will always find it safest to begin with God. He would dismiss that servant, whether high or low, who should commit a fraud, or cover a crime with falsehood. A fine purpose; and he really did dismiss Joab, his cousin and his general, for the affair of Abner; though he yielded to restore him again.

David would make haste to purify his city and country, as well as his house. He would execute judgment on criminals: and that magistrate who boldly acts for God, without respect of persons or fear of consequences, is accounted the father and friend of his country.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

CI. The Ideal Ruler.The main purport is clear. The ideal ruler is faithful to the high standard which he sets before himself (Psa 101:2 b Psa 101:4). He requires (Psa 101:5-8) the same strict observance from others. The crux of the Ps. is 1, 2a. Mercy and judgment, unless another meaning is suggested by the context, would refer to the Divine mercy and justice, but of this the Psalmist makes no mention. The question, moreover, When wilt thou come unto me? is puzzling. The ruler seems to have no special difficulty or distress such as the question implies. Perhaps the introduction belonged to another Ps. and was prefixed to the didactic poem which follows in order to fit the Ps. for liturgical use. Or we may accept the emendation, I will keep mercy and judgment . . . I will give heed to the way of the perfect, let it come before me.

Psa 101:8. morning by morning: i.e. constantly.

Fuente: Peake’s Commentary on the Bible

PSALM 101

The great principles on which the kingdom of Christ will be governed, unfolded by the King. The psalm is written by David, the king. He expresses the desires of his heart for the government of his house, the land, and the city of God. His desires express the mind of Christ for the government of the world as the King of kings. Thus the psalm sets forth the principles on which the kingdom will be ruled.

(v. 1) Above all else the kingdom will redound to the praise of Jehovah, setting forth His loving-kindness and judgment. These are the two great principles of grace and government (see Psa 99:8; Psa 100:5). Grace to His people and judgment of evil and evildoers will introduce the kingdom; and in grace and government it will be maintained. As one has said, This must be so, for righteousness must be upheld, while grace takes its course; justice will not give way, though love will have its way.

(v. 2) In the government of His kingdom, the King will take a perfect way, moved by a perfect heart. In Christ’s kingdom the inward motives will be as perfect as the outward ways. The administration of His kingdom will flow from a pure heart.

(vv. 3-4) Moreover the kingdom will be marked by separation from every wicked thing, and every wicked person. The King will not know evil. There will be no toleration of evil.

(v. 5) Furthermore in Christ’s kingdom not only will there be separation from evil, but, the evil will be dealt with. The slanderer will be cut off. The high look and the proud heart will be dealt with by a King who not only sees the look, but reads the heart.

(v. 6) If, however, the judgment of the King comes upon the wicked, the favour of the King will rest upon the faithful of the land. Such will dwell with Him, and he that walketh in a perfect way shall serve Him.

(vv. 7-8) Evil will have no place in the house, the land or the city of the Lord. Those who practice deceit, speak falsehood, and work iniquity will meet with prompt and early judgment. In the kingdom of Christ evil will not be allowed to ripen into open rebellion.

Fuente: Smith’s Writings on 24 Books of the Bible

101:1 [A Psalm of David.] I will {a} sing of mercy and judgment: unto thee, O LORD, will I sing.

(a) David considers what manner of King he would be, when God would place him in the throne, promising openly, that he would be merciful and just.

Fuente: Geneva Bible Notes

Psalms 101

David voiced his desire and commitment to maintain holiness in his personal life, and in his court, in this royal psalm. One writer classified this as a psalm of dedication. [Note: Wiersbe, The . . . Wisdom . . ., p. 273.]

"The qualities of Jesus the Messiah, as given in Isa 11:1-5 and in this psalm, reveal a fulfillment of the theocratic ideal: concern for integrity, justice, and devotion. Similarly, the followers of Jesus must conform to his high standards (Psa 101:6; cf. 1Ti 3:1-16; 2Ti 2:14-26; Tit 1:6-9)." [Note: VanGemeren, p. 640.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. David’s appreciation for God 101:1

The psalmist focused his praise on God’s loyal love and justice. These qualities are foundational to His rule (cf. Psa 89:14). David proceeded to request that his own rule would have a similarly strong base.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 101:1-8

THE contents of this psalm go far towards confirming the correctness of the superscription in ascribing it to David, as Ewald acknowledges. To call it an ideal description of a Jewish king, dramatically put into such a rulers mouth, does not do justice to the ring of earnestness in it. No doubt, subjective impressions are unreliable guides, but it is difficult to resist the impression that a kingly voice is audible here, speaking no ideal description, but his own stern resolves. It is a royal “proclamation against vice and immorality,” appropriate to the beginning of a reign. If we accept the superscription, and interpret the abrupt question in Psa 101:2. “When wilt Thou come to me?” as the utterance of Davids longing to see the Ark set in Jerusalem, we get a most fitting period for the psalm. He had but recently ascended the throne. The abuses and confusions of Sauls last troubled years had to be reformed. The new king felt that he was Gods viceroy; and here declares what he will strive to make his monarchy-a copy of Gods. He gives evildoers fair warning, and bids all true men be sure of his favour. But he will take heed to himself, before he seeks to purge his court. So the psalm, though it has no strophical arrangement, falls into two main parts, in the first of which the king lays down the rule of his own conduct, and, in the second, declares war against the vermin that infest especially an Eastern court-slanderers, arrogant upstarts, traffickers in lies. His ambition is to have Jehovahs city worthy of its true King, when He shall deign to come and dwell in it: Therefore his face will be gracious to all good men, and his hand heavy on evildoers. The psalm is “A mirror for Magistrates,” to quote the title of an old English book.

The first words of the psalm seem at first sight incongruous with its contents, which are singularly devoid of praise. But they are not meant to refer to the psalm, but declare the singers purpose for his whole life. If the speaker is a real character, he is a poet king. Of whom is that singular combination of royalty and minstrelsy so true as of David? If the speaker is an ideal, is it not peculiar that the first qualification of the ideal king should be that he is a poet? The suggestion that “lovingkindness and judgment” are here the monarchs virtues, not Divine attributes, is negatived by usage and by the following clause, “To Thee, Jehovah, will I sing.” But it is as a king that the psalmist vows to praise these twin characteristics of the Divine rule; and his song is to be accompanied by melodious deeds, which shape themselves after that pattern for rulers and all men. Earthly power is then strongest when, like Gods, it is informed by lovingkindness and based on righteousness. In this connection, it is significant that this psalm, describing what a king should be, has been placed immediately after the series which tells who the true King of Israel and the world is, in whom these same attributes are ever linked together.

Psa 101:2-4 outline the kings resolves for himself. With noble self-control, this ruler of men sets before himself the narrow, thorny way of perfectness, not the broad, flowery road of indulgence. He owns a law above himself and a far-off goal of moral completeness, which, he humbly feels, is yet unattained, but which he vows will never be hidden from his undazzled eyes, by the glitter of lower earthly good, or the rank mists of sensual pleasures. He had abundant facilities for reaching lower aims, but he turns from these to “give heed” to the way of perfectness. That resolve must be clearly and strongly made by every man, prince or peasant, who would attain to the dominion over self and externals, which is mans true royalty.

The suddenly interjected question of longing, “When wilt Thou come to me?” is best explained by connecting it with Davids desire that the Ark should be permanently domiciled in Jerusalem-a desire which was checked by his reflections on his own unworthiness. {2Sa 6:9} Now he feels that, on the one hand, his whole-hearted desire after righteousness makes him capable of receiving such a guest; and that, on the other, his firmest resolves will be evanescent, without Gods presence to confirm his wavering and to help him to make his resolves into acts. He longed for that “coming” of the symbol of Gods dwelling with men, not with heathenish desire to have it as a magic-working charm against outward foes, but as helping his faith to grasp the fact that God was with him, as his ally in the nobler fight against his own baseness and his positions temptations. We dare not ask God to come to us, unless we are conscious of desire to be pure; we cannot hope to realise that desire, unless He is with us. So, the natural sequel of determination to give heed to the way of perfectness is petition to Him, to come very near and take up His abode with us.

After this most significant interruption, the stream of resolutions runs on again. In the comparative privacy of his house, he will “walk with a perfect heart,” ever seeking to translate his convictions of right into practice, and regulating his activities by conscience. The recesses of an Eastern palace were often foul with lust, and hid extravagances of caprice and self-indulgence; but this ruler will behave there as one who has Jehovah for a guest. The language of Psa 101:3 is very energetic. “Any villainous thing” is literally “a thing of Belial”; “the doing of transgressions” is literally “doing deeds that turn aside,” i.e., from the course prescribed. He will not take the former as models for imitation or objects of desire. The latter kindle wholesome hatred; and if ever he is tempted to dally with sin, he will shake it off, as a venomous reptile that has fastened on him. “A perfect heart” will expel “a perverse heart,” but neither will the one be gained nor the other banished without vehement and persistent effort. This man does not trust the improvement of his character to chance or expect it to come of itself. He means to bend his strength to effect it. He cannot but “know evil,” in the sense of being aware of it and conscious of its seductions; but he will not “know” it, in the sense of letting it into his inner nature or with the knowledge which is experience and love.

From Psa 101:5 onwards, the king lays down the principles of his public action, and that mainly in reference to bad men. One verse suffices to tell of his fostering care of good men. The rest describes how he means to be a terror to evildoers. The vices against which he will implacably war are not gross crimes such as ordinarily bring down the sword of public justice. This monarch has regard to more subtle evils-slander, superciliousness, inflated vanity (“proud hearted” in Psa 101:5 is literally wide in heart, i.e., dilated with self-sufficiency or ambition). His eyes are quick to mark “the faithful in the land.” He looks for those whose faithfulness to God guarantees their fidelity to men and general reliableness. His servants shall be like himself, followers of “the way of perfectness.” In that court, dignity and office will go, hot to talent, or to crafty arts of servility, or to birth, but to moral and religious qualities.

In the last two verses, the psalm returns to evildoers. The actors and speakers of lies shall be cleared out of the palace. Such base creatures crawl and sting about the purlieus of courts, but this prince will have his immediate entourage free from them. He longs to get rid of the stifling atmosphere of deceit, and to have honest men round him, as many a ruler before and since has longed. But not only palace, but city, has to be swept clean, and one cleansing at the beginning of a reign will not be enough. So “every morning” the work has to be done again. “Ill weeds grow apace,” and the mower must not get weary of his scythe. Gods city must be pure. “Without are whatsoever worketh and maketh a lie.”

The psalm is a God-given vision of what a king and kingdom might and should be. If David wrote it, his early resolves were sadly falsified. “I will set no villainous things before my eyes”-yet from his “house,” where he vowed to “walk with a perfect heart,” he looked on Bathsheba. “He that speaks lies shall not be established in my sight”-yet Absalom, Ahithophel, and the sons of Zeruiah stood round his throne. The shortcomings of the earthly shadows of Gods rule force us to turn away to the only perfect King and Kingdom, Jesus Christ and His realm, and to the city “into which shall in no wise enter anything that defileth.”

Fuente: Expositors Bible Commentary