Psalm 101:3 Komentář

David was certainly the penman of this psalm, and it has in it the genuine spirit of the man after God's own heart; it is a solemn vow which he made to God when he took upon him the charge of a family and of the kingdom. Whether it was penned when he entered upon the government, immediately after the death of Saul (as some think), or when he began to reign over all Israel, and brought up the ark to the city of David (as others think), is not material; it is an excellent plan or model for the good government of a court, or the keeping up of virtue and piety, and, by that means, good order, in it: but it is applicable to private families; it is the householder's psalm. It instructs all that are in any sphere of power, whether larger or narrower, to use their power so as to make it a terror to evil-doers, but a praise to those that do well. Here is, I. The general scope of David's vow (Psa 101:1, Psa 101:2). II. The particulars of it, that he would detest and discountenance all manner of wickedness (Psa 101:3-5, Psa 101:7, Psa 101:8) and that he would favour and encourage such as were virtuous (Psa 101:6). Some think this may fitly be accommodated to Christ, the Son of David, who governs his church, the city of the Lord, by these rules, and who loves righteousness and hates wickedness. In singing this psalm families, both governors and governed, should teach, and admonish, and engage themselves and one another to walk by the rule of it, that peace may be upon them and God's presence with them. A psalm of David.

INTRODUCTION TO PSALM 101 A Psalm of David. The title of this psalm, in the Syriac version, is, "for Asaph, an exhortation of David, concerning those things which are required in the ministry of the house of the Lord; and a prophecy of the praise of the conqueror, and of the perfect man in God.'' Theodoret thinks it was written by David concerning good Josiah, whom he foresaw, by a spirit of prophecy, would rise up a great reformer of the people, and whom he proposes as a pattern of perfection to others; but it was, no doubt, written by him of himself; very likely, after he was delivered out of his troubles by the death of Saul, and was come to the kingdom, since he resolves to "sing of mercy and judgment": though by the interrogation, "when wilt thou come unto me?" it looks as if he had not arrived to the height of his honour: wherefore, perhaps, this psalm was penned between his being made king over Judah, and his being made king over all the tribes; but, be it as it may, the design of it is to show his resolutions, how he would behave as a king in his court, and as a master in his family; so that it is very instructive to kings and civil magistrates, and to parents and masters of families: and as David was a type of Christ, he seems, throughout the whole, to represent him; and, indeed, there are some things in it which agree with none so well as with him; such as behaving wisely, in a perfect way, and walking in his house with a perfect heart; not suffering any evil thing to cleave unto him, and knowing none, and the like.

I will set no wicked thing before mine eyes, Either the eyes of the body, which are the inlets of lust and are easily caught with objects that inflame the heart, and should be turned aside from beholding vanity; or the eyes of the mind; so the Targum, "I will not propose to my heart;'' or, as Kimchi, "in my thought'', that is, I will not set up an evil thing in my imagination, to dwell upon in my thoughts, and take delight and pleasure in meditating upon it; or set it before me, to imitate as a pattern, to work by, and copy after: Christ did not so; he set the Lord always before him, Psa 16:8, not anything of Belial (k) or Satan, as the phrase here may be rendered; no, he always bid Satan, or anything of his, be gone, and get behind him, Mat 4:10. I hate the work of them that turn aside; from God, and from his law; from the paths of religion, truth, and virtue; and from the Gospel, and a profession of it; such are not fit for the kingdom of God, and in these God and Christ have no pleasure, Heb 10:38, it shall not cleave to me; neither the wicked thing, or thing of Belial, nor the work of apostasy; that is, he would have no familiarity nor fellowship with it; not come near it, nor connive at it, but hate and abhor it: the Jews said, an evil disease, or a thing of Belial, "cleaveth fast unto him", Psa 41:8, but they were mistaken. (k) "verbum Belijahal", Montanus; so Cocceius, Gejerus, Ainsworth.

"I set no wicked thing before my eyes" [Psalm 101:3]....I did love no wicked thing. And he explains this same wicked thing: "I hated them that do unfaithfulness." Attend, my brethren. If you walk with Christ in the midst of His house, that is, if either in your heart you have a good repose, or in the Church herself proceed on a good journey in the way of godliness; ye ought not to hate those unfaithful only who are without, but whomsoever also ye may have found within. Who are the unfaithful? They who hate the law of God; who hear, and do it not, are called unfaithful. Hate the doers of unfaithfulness, repel them from you. But you should hate the unfaithful, not men: one man who is unfaithful, has, you see, two names, man, and unfaithful: God made him man, he made himself unfaithful; love in him what God made, persecute in him what he made himself. For when you shall have persecuted his unfaithfulness, you kill the work of man, and freest the work of God. "I hated the doers of unfaithfulness."

A Prayer of the afflicted, &c.--The general terms seem to denote the propriety of regarding the Psalm as suitably expressive of the anxieties of any one of David's descendants, piously concerned for the welfare of the Church. It was probably David's composition, and, though specially suggested by some peculiar trials, descriptive of future times. Overwhelmed--(compare Psa 61:2). Poureth out--pouring out the soul-- (Psa 62:8). Complaint-- (Psa 55:2). The tone of complaint predominates, though in view of God's promises and abiding faithfulness, it is sometimes exchanged for that of confidence and hope. (Psa. 102:1-28) The terms used occur in Psa 4:1; Psa 17:1, Psa 17:6; Psa 18:6; Psa 31:2, Psa 31:10; Psa 37:20.

set . . . eyes--as an example to be approved and followed. no wicked thing--literally, "word," plan or purpose of Belial (Psa 41:8). work of . . . aside--apostates. not cleave to me--I will not be implicated in it (compare Psa 1:1-3).