September 20, 2024
A life full of integrity is a life well lived.
Psalm 101
Bo Richardson
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 101:2
I will ponder the way that is blameless.
Oh when will you come to me?
I will walk with integrity of heart
within my house.
Psalm 101
I Will Walk with Integrity
A Psalm of David.
1
I will sing of steadfast love and justice;
to you, O LORD, I will make music.
2
I will ponder the way that is blameless.
Oh when will you come to me?
I will walk with integrity of heart
within my house;
3
I will not set before my eyes
anything that is worthless.
I hate the work of those who fall away;
it shall not cling to me.
4
A perverse heart shall be far from me;
I will know nothing of evil.
5
Whoever slanders his neighbor secretly
I will destroy.
Whoever has a haughty look and an arrogant heart
I will not endure.
6
I will look with favor on the faithful in the land,
that they may dwell with me;
he who walks in the way that is blameless
shall minister to me.
7
No one who practices deceit
shall dwell in my house;
no one who utters lies
shall continue before my eyes.
8
Morning by morning I will destroy
all the wicked in the land,
cutting off all the evildoers
from the city of the LORD.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: What is integrity?
What is integrity? When the Bible describes someone as having “integrity” (101:2) it means that the person is characterized by good moral behavior. The Bible might also describe this person as “blameless” in the sight of God.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Fact: What is integrity?
What is integrity? When the Bible describes someone as having “integrity” (101:2) it means that the person is characterized by good moral behavior. The Bible might also describe this person as “blameless” in the sight of God.
Ps. 101:1–4 The song opens by declaring the king’s firm commitment to live in covenant faithfulness, both in his private life (vv. 1–2) and in his rule in the kingdom (v. 3–4). A perverse heart. That is, those who are openly unfaithful. The king should reject unfaithful advisers.
Ps. 101:6 The word for minister means “serve” or “assist”; e.g., Joshua “ministered to” or “assisted” Moses (Ex. 24:13; 33:11).
Psalm Ps. 101. This is a royal psalm about the place of the Davidic monarchy in God’s plan for his people. It explains for David and his heirs the ideal kind of ruler they should be. The king should set the pattern for covenant faithfulness, and each Israelite should follow it in his or her own daily life.
Ps. 101:5–8 The king should promote faithfulness among the people, and this includes protecting the weaker members from those who would do them harm (vv. 5, 7–8). At the same time, the ideal king will look with favor on the faithful in the land. They may dwell with him (contrast v. 7), and he will rely on them to minister to him (see note on v. 6).
S3:186 Psalm 101
Listen NowDive Deeper | Psalm 101
We live in a world full of compromises. Even within the church and our own faith, we make compromises constantly. I know I do. I am frequently hit with temptations to cheat on school assignments, take shortcuts at work, and not make time in my day to give God all my attention. So, in a world of compromises, how can we remain uncompromised and lead a life of integrity? Fortunately for us, that is precisely what David lays out in today's passage.
Right off the bat, David acknowledges and praises two chief attributes of God's rule: His "steadfast love and justice." I admire David's urgency to worship. Before all else, he praises the Lord. This shows where his focus is. His mind has been consumed with God's goodness, so it is his first thought. He says in Psalm 101:2 that he will "ponder the way that is blameless" and "walk with integrity of heart," which immediately establishes his forward-looking focus.
Throughout Psalm 101:3-5, 7-8, David rejects all wickedness and faithlessness within his kingdom, his council, and himself. David utilizes intense words here to express his distaste and repudiation, like "hate," "destroy," "far from me," and "cutting off." David uses these "separation words" because he is emphasizing the importance of what he surrounds himself with. In Psalm 101:6, on the contrary, David mentions the type of people he wants to minister to and dwell with: the faithful and blameless. The people and things we surround ourselves with bleed into our hearts. If wicked and faithless, they will fight against our integrity.
One word that really jumped out in this psalm was will. David wasn't saying it was all one-and-done. Instead, he committed to constantly protecting his integrity. Casting out wickedness and praising the Lord doesn't stop. Rather, it is a continual process of growing in our faith and striving for an uncompromised life.
"Morning by morning I will . . . ." (Psalm 101:8) Daily devotion to God can be difficult, but uncompromisingly upholding our integrity is worth it.
This month's memory verse
If we live by the Spirit, let us also keep in step with the Spirit.
– Galatians 5:25
Discussion Questions
1. David set his heart on the things of God, and his heart was focused on the Lord. Doing this will protect us from the things that try to make us compromise, but other things often take up our focus. What is your focus, and what must you do to ensure it is on God?
2. David underscored the severity of sin and the importance of a godly community because he knew that the people we surround ourselves with can either build us up in love and truth or cause us to be tempted to compromise. Who and what surrounds you? What would surround you if God had control of every aspect of your life?
3. David was daily committed to a godly community and praising the Lord in order to uphold and encourage his integrity. Are you on a path that will help you lead a life of integrity? What is your plan, and how can you better plan to remain uncompromised during future trials?
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