Псалтирь 101:3

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.

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.

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.