Psalm 101 (Exegesis)

 

 

A Sovereign’s Pledge of Integrity and Justice

Of David.A Psalm.

1 I will sing of loyalty and of justice; to you, O Lord , I will sing.

2 I will study the way that is blameless. When shall I attain it? I will walk with integrity of heart within my house;

3  I will not set before my eyes anything that is base. I hate the work of those who fall away; it shall not cling to me.

4  Perverseness of heart shall be far from me; I will know nothing of evil.

5 One who secretly slanders a neighbor I will destroy. A haughty look and an arrogant heart I will not tolerate.

6  I will look with favor on the faithful in the land, so that they may live with me; whoever walks in the way that is blameless shall minister to me.

7  No one who practices deceit shall remain in my house; no one who utters lies shall continue in my presence.

8  Morning by morning I will destroy all the wicked in the land, cutting off all evildoers from the city of the Lord .

 

Introduction :The book of Psalm is the part of  Old Testament and its history and theology are impressed in fragmented and unsystematic form . To read and pray the Psalms is to join the voices of the countless people who read and pray the Psalms and hear their joy, pain, and anger. In human history rarely have they enjoyed the luxury of a literature so cathartic. And never ever any community opened their souls so freely to all mankind as has Israel in the Psalms. There is no better way to learn about the history of Israel and the religion of the ancient people than this book. The book of Psalms is not just for Israel's eyes. Because the experience of these songs is enriched with emotional content. One gets not only historical information about these voters, but also an insight into their hearts and souls. For Israel Yahweh was the king the rest of the psalm could be regarded as an expansion of this attribute as royal one. They key term (loyal) is used throughout the psalm 89 to describe the divine commitment to the Davidic covenant(Isaiah 55:3), while in the royal (Psalm 101:1) the king’s justice is grounded in that of God.

Title : English named “The Psalms” has been routed through the Greek and Latin versions of the Old Testament . The Septuagint used the word psalmos to render the Hebrew mizmor, the technical term for a song sung to the accompaniment of musical instruments.

Theme : Promises of the King to establish God’s love and justice.

Form/Structure :This is a royal Psalm is generally agreed. It may be deduced from the claim to judicial authority in “ Yahweh city’s” (v.8). It was thus composed by or for a king in the pre-exilic period. This is probably how dwdlin the heading is to be understood, referring to the Davidic king Weiser have suggested the influence of the Egyptian enthronement ceremony, following S. Herrmann. The Psalm is difficult to analyze to standard for critical terms. The hymnic introduction of v.1 he compares with the Gerichtdoxologie, or praise of God’s judgment as just, which accompanies an oath of innocence in Ps. 7. Kenik has suggested that the profession of innocence in Ps 18 itself looks back to an ingredient in the enthronement ceremony, to which Ps 101 is an actual witness.[1]

O. Kaiser suggests that the essence of all songs is very different: the individual complaint(or lament). Focusing upon the temporal question in v. 2, he observes that it is characteristic of a complaint. The interpretation of Ps 101 as a complaint seems to do most justice to its evidence overall.D. Michel claims that a confession would require perfect verbs. He finds some difficulty in explaining the perfect in v. 3, suggesting that it makes a basic statement about the king’s character.

For such a short Psalm there has been a surprising variety of structural analyses. Most commonly found, on the basis of content: verses 1-4 the king’s personal standards and verses 5-8 those for his people. On the same principle Weiser divides into verses 1-3 amd 4-8, taking v 4 as the beginning of the king’s directions for others.[2]

 

Settings :

Dating: Specially in dating the final editions of the several collections as well as the completed book itself is a precarious undertaking. Yet some general remarks are necessary. The continuum of this collection process probably extended from the Davidic period well into the postexilic era.by Moses Buttenwieser had a complex effort, which seeks to arrange the psalms into three historical eras (pre-exilic, exilic and post-exilic psalms), reaches over confidently in the opposite direction.

Four possible eras of Old Testament history when such collecting and editing efforts may have occurred are suggested in the historical books.

 

Authorship :often the titles of the psalms include the Hebrew preposition lamedh (generally meaning “of”, “to”, and “for”)prefixed to the names of important persons. It may in some cases imply authorship (“of” as a subjective genitive), and in other mean “for the use of, ” or “to” (dedicated to), and still in other cases it may carry the meaning of “belonging to”. While cannot determine with certainly how many of the seventy-three Psalms that have David with the prefixed lamedh in the title were actually composed by him, there is good reason to believe that many were. David’s musical ability and activity are too generally attested in the Old Testament to deny him a role in the composition of the Psalms. He is called the “sweet psalmist of Israel”(2 Samuel 23:1), inventor of musical instruments (Amos 6:5), the organizer of the Temple musicology (1 Chron. 15:16-24), and the composer of Psalms (2 Sam. 1:19-27). Such an image of David cannot be ignored.

In addition to David’s name, the names of Asaph(one of David’s chief musicians – 1 Chron. 6:39; 15:17), the sons of Korah, Solomon, Moses, Heman, and Ethan(1 kings 4:30-32) are associated with the Psalms.[3]

 

Context : The time when it was composed cannot be ascertained with any certainty or probability. The poem seems to have been written when he entered family life, because the song seems to have the "right" to express what he made himself head of the household or wanted to do. Take care of the family. So this song is valid all over the world and can be useful anytime, anywhere. When a man enters his married life, there is no more important question than the questions that remain in his mind about the leadership in the family, the principles he adheres to in his address, and the administrative rights he must do. look at his own behavior.. It is best to encourage a person in such a situation to work, point out the truth and show the rules that must be followed in the situation.

 

Verse 1,I will sing of loyalty and of justice;

Mercy and Justice define the chief concerns of a king , since mercy (Heb.hesed) draws attention to the covenant by which king and people were bound first to God and then to one another ; while justice speaks  of a ruler’s prime duty to his people.[4]The two opening verbs, - let me sing, let me make music - suggest a public setting for the Psalm, but a single singer. The king arises before a representative portion of the community, with whose leadership he has been entrusted. A trifold leadership between the king (who sings), the community (in whose presence he sings), and the Lord (to whom he sings) is implied – the king sings to you, O Lord.[5]Calvin: “To sing of mercy and of judgment is equivalent to declaring in solemn terms, that he would be a just and an upright king. “[6]

 

Verse 2, I will study the way that is blameless.

Chaldee: I will cause thee to understand a perfect way; Septuagint, Ethopic and Vulgate: I will walk in a way unspotted.[7] King David’s pledge to godly morality constitutes a pre-figurement of the ideal King to come, the greater David, in whom the Davidic covenant, and the steadfast love and mercy behind it, can be realized.[8] The term sakal, translated as study, is difficult. Their themes seem to include vision, achievement, teaching, learning and more. Chapter

The king will try to do this with an unjust heart. What our mind turns to when we usually talk about the mind here is not about thinking. This king is talking about an attitude of mind, one that is devout and truthful. He will discipline his mind with the truths of God’s word so that they guide and shape his behavior. His exemplary life will give him both the right and the strength to lead his people in God’s way.[9]

Verse 3,I will not set before my eyes anything that is base; The third duty undertaken is, that David will be far from plotting any wicked thing, and far from communion with any persons in any evil course , which is a proof of the uprightness of his heart, undertaken in the former verses.[10] The king promised not to do anything dishonest or sad. The vile matter, literally, “a word of worthlessness”, may refer to the king’s role as a judge in legal matters that he promises not to speak a false verdict.[11]

Verse 4,Perverseness of heart shall be far from me; I will know nothing of evil. A forward heart shall depart from me. We met the word in Psalms 18:26. Edwards saw this as eccentric and stubborn; Clark was impatient and thoughtful. The main idea is perhaps expressed by the word "twisted", showing lies and fraud at the end, and means. I will not know a wicked person. Wicked in Ps 10:15 isevil, it means worthless, hurtful, and injurious. Hengstenberg and Alexander prefer to read evil, without adding the word person, meaning any wrong or wickedness.This is authorized by the Chaldee, Syriacand Fabritius. The chief objection to such rendering is that in v. 3, the prophet had virtually said that very thing.[12]

 

Verse 5,One who secretly slanders a neighbor I will destroy. The fifth duty undertaken, is the curbing of our out wickedness, especially of that which most hindered the peace and welfare of the subjects, such as is privy slander and open insolence. There is no sort persons more pernicious to a king, or to his subjects, than is a privy slanderer, having credit in court; for he is able to murder any subject, and ruin his state, by secret an false reports of him, while the innocent is ignorant of it, and wanted all opportunity to defend himself; therefore this evil is to be severely punished by the magistrate. One who willslandered his neighbour, him will I cut off.A kingdom is not well ruled, except proud and insolent spirits, whose behaviourspeak  prodigality, strife, emulation, and oppression, be taken order with and borne down : him that hath an high look and a proud heart will not I suffer.[13]

 

Verse 6, I will look with favor on the faithful in the land; Faithful, in Job 12: 20, trusty; often applied to faithful men, as to Moses, Num. 12 7; to Abraham, Neh. 9: 8; to Hanan, Neh. 13:13; to a messenger, Pr. xxv. 13; Participants sometimes express truth, determination, truth; very fair here. Be with me as a member of my family, be in my palace and have my face. He that walked in a perfect way, he shall serve me. A perfect way, as in v. 2;to walk in any way denotes the habitual conduct. Serve, minister;this clause embraces not only familiars, but all who fill office or exercise authority under the king.[14] 

 

Verse 7,No one who practices deceit shall remain in my house; Worked, had deal with,committed deceit. Seeon Ps. 32:2, where the same word is rendered quite. TarmDwell, abide, tarry, as in v. 6. He that tell lies shall not tarry in my sight better and oftener rendered be established, Ps. 39:21;,Ps. 7:7;A liar might find his way into David's house, but he should very soon find his way out.[15] Given the king's commitment to associating with the upright and blameless (10:6), it follows logically that he will not want to associate with anyone who practices deceit or speaks falsely. Such people cannot be trusted. They sow the seeds of strife, they mislead others, and they dishonor God and his people. Wise leaders will remove any such people from positions of leadership.[16]

 

Verse 8,Morning by morning I will destroy all the wicked in the land;The final picture shows the king dispensing justice (cf. verse 1). This is the context of morning by morning: he will be no dilatory judge, whose citizens despair of a hearing; he will be another Moses, whom Jethrohad had to dissuade from hearing cases ‘from morning till evening' (Ex. 18:13ff.). But again, the irony is that Absalom ended "every morning by interrupting and stealing the hearts of the people of Israel with stories that were not discussed at home (2 Sa. 15:1– 6). False as the tale may well have been (why else did Absalom not waylay them as they left in disappointment?), it at least appeared plausible to them at that During David's reign, his initial enthusiasm had faded. This book is poignant in two ways: both because of the greatness it presents and because of the shadow of history's failure to overshadow it. Fortunately, the last words were addressed to his son, not to David or his loyal Nestorians. There, there is no shadow.[17] 

 

Theological Message:

The king is faced with a terrible need, but he knows that he does not have to be alone. He swore to the Lord a covenant, and the Lord swore to him a covenant. He praises the God who in this relationship is loyal, just and perfectly committed. But help must come soon, and so the king turns to a direct and urgent plea, after the indirect appeal represented by his praise. Alert to the two-sided nature of the Davidic covenant, he further urges his God to intervene by testifying how seriously he has taken his own side of the commitment. It depends on his education. Article

The teaching of the king's personal morals, including his conduct towards others, cannot be avoided. It is this aspect which is developed in the second strophe, and once again it coincides with wisdom themes. His sense of social commitment comes to the fore. He bears before God a responsibility for his countrymen (v 6, 8). Accordingly he has ensured that the members of his administration are men committed to Yahweh, whose trustworthiness is grounded in their religious faith. Its leaders are chosen for their honesty and integrity (cf. Prov 25:5, unlike the royal chamberlain Shebnaaccording to Isa 22:18). He loved the principles of truth in his life and sought to be respected in his entourage. (cf. Prov 29:12). Supremely, as upholder of justice (cf. Prov 20:8, 26) at his regular morning judicial sessions (cf. 2 Sam 15:2; Jer 21:12) he has endeavored to express nationally his commitment to high moral principles.

David’s desire to live a blameless life connects to God’s desire for Israel to be God’s “own special treasure from among all the peoples on earth” (Exod 19:5), for Israel will be God's "Kingdom of Priests" and "Holy Land" (Exod 19:6). The picture of sanctification with the help of the Holy Spirit was different for David than it is now for believers because of the difference in ministry of the Holy Spirit. In the Old Testament, it is stated that the Holy Spirit will come to the world from time to time and anoint believers from time to time. For example, the Holy Spirit came to Gideon (Judges 6:34), Saul (1 Samuel 11:6) and Isaiah (Isaiah 61:1).

 

The main theological message of the Psalms 101 is power comes with responsibilities, the king or leader should lead the people by integrity and justice. It is the duty of the king to protect the weaker from wicked but all those things will be possible by the help of Lord the almighty.

 

 

Bibliography 

 

Allen, Leslie C.“Psalms 101-150,” in World Biblical Commentary, vol-21.Edited by David A. Hubbard et al. Texas: Word Books Publisher/WACO, 1983.

Bullock ,C. Hassell. An Introduction to the Old Testament Poetic Books.Chicago: Moody Publishers, 1988.

Declaisse-Walford, Nancy. “The book of Psalms” in The new international commentary on the Old Testament.Edited by E.J. Young, Michigan: William B. Erdmans Publishing Company, 2014.

Dickson, David. A Commentary on the psalms. Carlisle: The Banner of Truth Trust, 1995.

Kinder, Derek, “Psalms 73-150” in The Tyndale Old Testament Commentaries, edited by D.J. Wiseman.London: Inter – Varsity Press, 1975.

Pagolu, Augustine. “Psalms,” South Asia Bible Commentary, edited by Brian Wintle et al. Udaipur: Open Door Publications, 2015.

Plumer, William S. Psalms.Pennsylvania: The Banner of Truth Trust, 1990.

Unger, Merrill F. Unger’s Commentary on the Old Testament, vol-1.Chicago: The Moody Bible Institute, 1981.

---

[1]Leslie C. Allen, “Psalms 101-150,” in World Biblical Commentary, vol-21.Edited by David A. Hubbard et al. (Texas: Word Books Publisher/WACO, 1983), 3-4.

[2] Allen, World Biblical Commentary Volume 21, Psalms 101-150(Texas: Word Books Publisher, 1983), 5.

[3] C. Hassell Bullock, An Introduction to the Old Testament Poetic Books(Chicago: Moody Publishers, 1988), 138.

[4] Derek Kinder, “Psalms 73-150” in The Tyndale Old Testament Commentaries, edited by D.J. Wiseman (London: Inter – Varsity Press, 1975), 358.

[5] Nancy Declaisse-Walford, “The book of Psalms” in The new international commentary on the Old Testament(Edited by E.J. Young, Michigan: William B. Erdmans Publishing Company, 2014), 743.

[6] William S. Plumer, Psalms (Pennsylvania: The Banner of Truth Trust, 1990), 899.

[7] William S. Plumer, Psalms (Pennsylvania: The Banner of Truth Trust, 1990), 899.

[8] Merrill F. Unger, Unger’s Commentary on the Old Testament, vol-1 (Chicago: The Moody Bible Institute, 1981), 893.

[9] Augustine Pagolu, “Psalms,” South Asia Bible Commentary, edited by Brian Wintle et al. (Udaipur: Open Door Publications, 2015), 723.

[10] David Dickson, A Commentary on the psalms (Carlisle: The Banner of Truth Trust, 1995),198-199.

[11] Nancy Declaisse-Walford, “The book of Psalms” in The new international commentary on the Old Testament(Edited by E.J. Young, Michigan: William B. Erdmans Publishing Company, 2014), 744.

[12] William S. Plumer, Psalms (Pennsylvania: The Banner of Truth Trust, 1990), 900.

[13] David Dickson, A Commentary on the Psalms (Carlisle: The Banner of Truth Trust, 1995),199-200.

[14] William S. Plumer, Psalms (Pennsylvania: The Banner of Truth Trust, 1990), 901.

[15] William S. Plumer, Psalms (Pennsylvania: The Banner of Truth Trust, 1990), 901.

[16] Augustine Pagolu, “Psalms,” South Asia Bible Commentary, edited by Brian Wintle et al. (Udaipur: Open Door Publications, 2015), 724.

[17] Derek Kinder, “Psalms 73-150” in The Tyndale Old Testament Commentaries, edited by D.J. Wiseman (London: Inter – Varsity Press, 1975), 359.