Psalms 101:3

I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me. I WILL SET NO WICKED THING BEFORE MINE EYES - literally, 'no thing of Belial' (Psalms 41:1, note). I HATE THE WORK OF THEM THAT TURN ASIDE - apostates [meeTiym, the same as seeTiym, , "revolters"], (, end). IT SHALL NOT CLEAVE TO ME - (.)...

3_I will not set a wicked thing before my eyes _After having protested, that in leading a private life, he would practice virtue and righteousness, even as it becomes good princes to begin with this, he now adds, that in executing the office of prince, he will be the enemy of all injustice and wickedness. _To set a wicked thing before one’s eyes, _is equivalent to purposing to do something that is wicked. He therefore declares, that he will turn away from all wickedness; and it is certain, that no man can be a just and an impartial punisher of wrongdoing, but he who abhors it with all his heart. Whence it follows that kings, in order to the performance of their duty, must keep themselves entirely free from all consent to wickedness. Some join to the first sentence the word עשוה, _asoh, _which we translate _work, _and supply the letter ל _, lamed; _as if i

Verse Psalms 101:3. _I WILL SET NO WICKED THING BEFORE MINE EYES_] I will undertake no unjust wars; will enter into no sinful alliances; will not oppress my subjects by excessive taxation, to support extravagance in my court. I will not look favourably on _things_ or _words of Belial_. What is _good for nothing_ or evil in its operation, what is wicked in its principle, and what would lead me away from righteousness and truth, I will never set before my eyes. _THEM THAT TURN ASIDE_] I shall particularly abominate the conduct of those who apostatize from the true religion, and those who deny its Divine authority, and who live without having their conduct governed by its influence, such shall never he put in a place of political trust or confidence by me....

I WILL SET NO WICKED THING BEFORE MINE EYES - That is, I will propose no wicked thing to be done; I will have no such object in view; I will employ no one to do that which is wrong. The margin, as the Hebrew, is, “thing of Belial.” See the notes at Psalms 41:8. It here means that which is worthless, bad, wicked. He would have no wicked aim; he would not look upon a wicked thing for a moment, or with the least favor. I HATE THE WORK OF THEM THAT TURN ASIDE - All their doings, motives, plans. The word rendered “turn aside” means to turn out of the way; out of the right path: Wanderers - transgressors - those who leave the path of truth and honesty. IT SHALL NOT CLEAVE TO ME - I will have nothing to do with it. It shall not he allowed to attach itself to me. A wicked plan or purpos

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) the writer declares the principles on which he intends to act in his priv

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, Psalms 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, Matthew 4:10....

Psalms 101:1. 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, Psalms 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» Psalms 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 wil

PSALM 101-106 Psalms 101 The Righteous King Speaketh _ 1. The character of the King (Psalms 101:1)_ 2. His righteous demands of His subjects (Psalms 101:4) 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

CI. THE IDEAL RULER. The main purport is clear. The ideal ruler is faithful to the high standard which he sets before himself (Psalms 101:2_ b_ - Psalms 101:4). He requires (Psalms 101:5) the same strict observance from others. The crux of the Ps. is 1, 2_ a_. 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.

WICKED THING. thing of Belial. HATE. have always hated. THE WORK: i.e. the doings, or business....