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?The Pulpit Commentaries - Psalms (Vol .5)?(Joseph S. Exell) 101 Psalm 101 Verses 1-8
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 (Psalms 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 (Psalms 101:1-4) the writer declares the principles on
which he intends to act in his private life. In the second (Psalms 101:5-8)
he enunciates those by which he means to be guided in his government of the
people.
Psalms 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).
Psalms 101:2
I will behave myself wisely in a perfect way (comp. Psalms 18:22; Isaiah
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 aid-O
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.
Psalms 101:3
I will set no wicked thing before mine eyes; or, no base thing (Revised
Version); "no villainous thing" (Cheyne, Kay); comp. Deuteronomy 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. Deuteronomy 13:17.
Psalms 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
Psalms 101:5
Whoso privily slandereth his neighbour, him will I out off. (On the
heinousness of slander, see Psalms 15:3; Psalms 31:13; Psalms 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 Proverbs
21:4, Solomon showing that he paid attention to his father's lessons. David
himself disclaims both in Psalms 131:1.
Psalms 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 Psalms
101:2). He shall serve me; i.e. "shall be promoted to office under my
government."
Psalms 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 Psalms
31:18; Psalms 40:4; Psalms 52:3; Psalms 58:3; Psalms 59:12; Psalms 62:4;
Psalms 63:11; Psalms 119:163, etc.).
Psalms 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 (Romans 13:4), and not to be
that curse to a country-a 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" (2 Samuel 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 Psalms 15:1-5.
HOMILETICS
Psalms 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]" (Psalms 101:1). We are to cultivate and express ("I will
sing") thankfulness for all that God does for us-for his mercy and for his
judgment.
1. Forevery kind of mercy; for all forms of kindness and benefaction-
creation, 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 (Hebrews 12:11), we can open our lips and "sing."
II. A DEVOUT SENSE OF DEPENDENCE ON GOD. "Oh when wilt thou come unto me?"
(Psalms 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. (Exodus 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 Psalms 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 heart-he will "show piety at
home;" he will discharge his kingly duties with all conscientiousness; he
will uphold and honour the faithful (see Psalms 101:6); he will remove the
wicked from place and power (see Psalms 101:4, Psalms 101:5, Psalms 101:7,
Psalms 101:8); he will spare no one, he will spare nothing, that he may
build up "the city of the Lord" (Psalms 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" (Psalms
101:3); he would "destroy all the wicked" (Psalms 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 an