Psalms 101:8

Psa 101:8 I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.

Ver. 8. I will early destroy all the wicked of the land] All, without partiality, and betimes, in matutinis, without delay, making it my morning’s work to do justice; for then was judgment executed, Jer 21:12. Or, I will do it daily, and as duly as the house is swept. See Lam 3:23, Indesinenter regnum, regiam Ecclesiamque purgabo a male (Trem.).

That I may cut off all wicked doers from the city of God] All the notorious debuchers from the Church; that I may weed out those wicked ones, those trouble towns, those desperadoes, the botches of human society. And here David describeth the utmost and chief end of civil government (that which the philosophers never dreamed of), viz. That God may be purely and sincerely served in his city, that is, in his Church.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_101:8

I will set no wicked thing before mine eyes.

In the minds eye

On one occasion Sir Thomas Lawrence, the great painter, then President of the Royal Academy, visited the studio of a struggling young artist. He had noticed the young mans work, and thought it had some promise; but when he saw the sketches tacked up on the walls of the bare little room, he shook his head. They were rough, clever examples of the Flemish school, striking but coarse. If I were you, said the great painter to the beginner, I would not allow my eye to be familiarized with any but the highest forms of art. If you cannot afford to buy oil paintings, buy good engravings of great pictures. If you allow your eye to become familiar with what is vulgar in conception, however free and dashing the handling, and however excellent the feeling for colour, your taste will insensibly become depraved; whereas, if you habituate your eye to look only upon what is pure and grand, or refined and lovely, your taste will insensibly be elevated. It was sound artistic advice, and the young painter profited by it. It remains, also, sound moral advice for all young people. Our minds eye needs training as much as our physical vision. If we hang pictures in the halls of our brain that are not elevating, our moral perceptions will become lowered. The best thoughts are within our reach. Why should we choose, instead, thoughts that are flippant, vulgar, or worse? Every time we put an undesirable picture in our minds eye, where it will be often in view, we deprave our own understanding. As a man thinketh in his heart, so is he. If we wish to elevate and strengthen our souls, we must be careful in our choice of habitual thoughts. Whatsoever things are true, etc. It is well-known advice--but can it be bettered? (Free Church Record.)

I hate the work of them that turn aside.

Turning aside

I. Describe their character. The phrase, turn aside, denotes three things--

1. That there exists a way, path, or road in which we have to go.

2. That we have been in that way.

3. That there has been an awful departure from it.

(1) Some turn aside cowardly (Num_21:4).

(2) Some turn aside incautiously (1Sa_12:23). Bunyans Pilgrim, with his companion Hopeful, wandered into the grounds of Giant Despair, and ultimately found themselves in the dungeons of Doubting Castle. He discovered a stile which led into a meadow, where was a footpath that seemed to run parallel with the high-road; into this path he went, thinking that it would prove easier for his feet. Let this illustrate what is meant to be conveyed by the term turning aside incautiously.

(3) Others turn aside courteously and complaisantly.

(4) Some turn aside through unwatchfulness (Mat_26:41).

II. Illustrate their work.

1. An evil work (Jer_2:19).

2. A disgraceful and dishonourable work (Pro_14:34). What a disgraceful reflection it is upon the wisdom and economy of a man who begins to build, and is not able to finish! (Luk_14:28-30). How scandalous to forsake God, and associate with the devil; to exchange Christ for Belial, light for darkness, truth for error, liberty for bondage, heaven for hell!

3. It is a diabolical work; because it displays more of the devil than any other engagement pertaining to earth. It is following the example which apostate fiends have set. What was their original transgression but turning aside?

4. It is a ruinous work (Heb_10:28-29).

III. Exhibit the abhorrence of the psalmist.

1. Our hatred of this work should be sincere.

2. It should be publicly professed. Though the Christian ought to avoid the very appearance of ostentation, there are times when silence or neutrality would be highly criminal.

3. It should be constantly and cordially cherished. Pray that you may increase in the love of God; for in proportion as you love God, you will hate evil. Meditate also on the tremendous consequences which will not fail to follow.

4. It should be practically exemplified. Do not forget how possible it is for those who now profess to detest the evil, by slow, and almost, imperceptible, degrees to become familiarized with it, and ultimately being led to practise that which now they hate. David fell into this snare. Also Peter. How frail is human nature! Exemplify your detestation of the evil in question, by attending to the injunction of the apostle (Php_3:16). Persevere in the good way. (R. Treffry.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Ver. 8. I will early destroy all the wicked of the land. At the very outset of his government he would promptly deal out justice to the worthless, he would leave them no rest, but make them leave their wickedness or feel the lash of the law. The righteous magistrate "beareth not the sword in vain." To favour sin is to discourage virtue; undue leniency to the bad is unkindness to the good. When our Lord comes in judgment, this verse will be fulfilled on a large scale; till then he sinks the judge in the Saviour, and bids men leave their sins and find pardon. Under the gospel we also are bidden to suffer long, and to be kind, even to the unthankful and the evil; but the office of the magistrate is of another kind, and he must have a sterner eye to justice than would be proper in private persons. Is he not to be a terror to evil doers?

That I may cut off all the wicked doers from the city of the Lord. Jerusalem was to be a holy city, and the psalmist meant to be doubly careful in purging it from ungodly men. Judgment must begin at the house of God. Jesus reserves his scourge of small cords for sinners inside the temple. How pure ought the church to be, and how diligently should all those who hold office therein labour to keep out and chase out men of unclean lives. Honourable offices involve serious responsibilities; to trifle with them will bring our own souls into guilt, and injure beyond calculation the souls of others. Lord, come to us, that we, in our several positions in life, may walk before thee with perfect hearts.

Ver. 8. That I may cut off all wicked doers from the city of the LORD. As the kingdom of David was only a faint image of the kingdom of Christ, we ought to set Christ before our view; who, although he may bear with many hypocrites, yet as he will be the judge of the world, will at length call them all to on account, and separate the sheep from the goats. And if it seems to us that he tarries too long, we should think of that morning which will suddenly dawn, that all filthiness being purged away, true purity may shine forth. John Calvin.

Ver. 8. Early. From some incidental notices of Scripture (2Sa 15:2 Ps 101:8 Je 21:12), it has been inferred that judges ordinarily held their sessions in the morning. In a climate like that of Palestine, such a custom would be natural and convenient. It is doubtful, however, whether this passage expresses anything more than the promptness and zeal which a righteous judge exercises in the discharge of his duty. E.P. Barrows, in "Biblical Geography and Antiquities".

Ver. 8. The holy vow "to destroy all the wicked of the lands": and to "cut off all wicked doers from the city of the Lord, "must begin at our own hearts as his sanctuary, the temple of the Holy Ghost. Alfred Edersheim.

Ver. 8. The work of the great King when he comes in judgment.

In CHANDLER's "Life of David", Vol. II, pp. 16-20, there is an Exposition of this Psalm. "King David's Vow for Reformation of Himselfe, his Family, his Kingdome. Delivered in twelve sermons before the Prince his Highhesse vpon Psalme 101. By GEORGE HAKEWlLL, Dr. in Diuinity. London 1622".

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

Psa 101:8. I will early destroy all the wicked — That is, all that are discovered and convicted; the law shall have its course against them; and incorrigible offenders shall suffer as it directs. That I may cut off all wicked doers from the city of the Lord — “I will use my utmost diligence to reform the whole nation; but especially the place of my peculiar residence, which ought to be an example to the rest of my kingdom: taking care that all offenders be severely punished in the courts of justice; and, if there be no other remedy, cutting off those evil members, who have got an incurable habit of acting wickedly.” So Bishop Patrick. Dr. Chandler considers this last clause as an evident proof that David was now king over all Israel, and in possession of Jerusalem, styled by him the city of the Lord, because it was now the place where the Lord was peculiarly present, David having lodged the ark in the tabernacle prepared there for its reception. It is justly observed by the same judicious divine, that “this Psalm affords an admirable lesson for princes, to direct themselves in the administration of their affairs in public and private life. They should be the patrons of religion and virtue, and encourage them by their own example and practice. Those of their households, their servants, ministers, and particularly their favourites and friends, should be of unblameable characters, and, if possible, eminent for every thing that is excellent and praiseworthy. Subtle and fraudulent men, back-biters, and slanderers, and private informers against others, they should detest, and show the utmost marks of displeasure at them. They should maintain the honour of the laws, and impartially punish all transgressors against them; and, instead of indulging ease, and being engrossed and dissipated by pleasure and amusement, they should consecrate a just portion of their time to the public service, and promoting the real happiness of their people. Thus they will be indeed truly patriot kings, honoured of God and esteemed and beloved of men.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8. (Psa 101:8) In the morning will I destroy all he wicked of the land, (so as) to cut off from the city of Jehovah all workers of iniquity. The first phrase literally means at the mornings, and may be int nded to suggest the twofold idea of early and constantly, in the morning and every morning. See above, on Psa 73:14, and compare Jer 21:12. The last clause serves to skew, or to remind the reader, that this rigou was not simply prudential or political, but religious. It had reference not merely to Jerusalem as a city, but as the city of Jehovah, his earthly residence, the centre of the theocracy, the temporary seat of the true religion. See above, on Psa 46:4; Psa 48:1; Psa 87:3. Under the peculiar institutions of the old economy, the safety of the theocratic state required peculiar vigilance and rigour, in exer cising even those powers which are common to all governments.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Magistrates must immediately punish vice, lest it grow to further inconvenience: and if heathen magistrates are bound to do this, how much more they that have the charge of the Church of God?

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 8. I will early destroy] I will take the first opportunity of destroying all the wicked of the land. I will purify my court, purge Jerusalem, and cleanse the whole land of every abomination and abominable person; so that the city of my God, where holiness alone should dwell, shall indeed become the Holy City; that the state may be made prosperous, and the people happy. Such an administration must have been a good one, where such pious caution was used in choosing all the officers of the state.

ANALYSIS OF THE HUNDRED AND FIRST PSALM

There are two parts of this Psalm: -

I. The sum, with the dedication of it, Ps 101:1.

II. The full explanation of mercy and judgment, and how practiced: -

1. Towards himself, Ps 101:2-5.

2. Towards ungodly men, Ps 101:4-5; Ps 101:7-8.

3. Towards all good men, Ps 101:6.

I. The sum of the Psalm, mercy and judgment, the two great virtues of a king.

1. Mercy in countenancing, giving audience, judging, and rewarding the good.

2. Judgment in discountenancing, being a terror to and punishing the evil doers.

II. He begins with his own reformation and that of his house, that he may set a godly example to his kingdom.

1. "I will behave myself wisely:" most act foolishly; I shall be guided by Divine wisdom.

2. "I am in a perfect way:" I have professed to believe in the God of Israel, and I must walk suitably to this profession.

3. "When wilt thou come unto me?" I am sincere in my resolves; but without thee I can do nothing. Stand by me, and I will walk uprightly.

In his house he resolves, "I will walk within my house with a perfect heart."

1. "I will walk:" it shall be my constant employment.

2. "I will walk in my house:" I will see that my family fear God.

3. "I will walk with a perfect heart:" I shall do nothing for show; all shall be sincere and pious.

In order to walk in this perfect way, he promises, -

1. "I will set no wicked thing before my eyes:" evil desires enter more frequently into the soul by the eye than by any of the other senses.

2. "I hate the work of them that turn aside:" he that would leave sin must hate and abhor it: he that leaves God is an object of abhorrence.

3. "It shall not cleave to me:" it will cleave to him who cleaves to it. He who does not hate it, will cleave to it.

He shows what he will be towards the ungodly.

1. "A froward heart shall depart from me:" the headstrong, stubborn, and refractory.

2. "I will not know the wicked:" I shall not only not approve of such, but I will cultivate no acquaintance with them.

These wicked persons he particularizes. They are,

1. Slanderers: "Him that slandereth his neighbour I will cut off."

2. The ambitious: "Him that hath a high look," who wants influence and honour.

3. The proud: the haughty, who thinks all born to be his vassals.

How he will treat the godly.

1. "His eye shall be upon the faithful." Of them he will take especial care; he shall dwell with me.

2. The truly religious, "he that walks in a perfect way," shall be employed by himself. "He shall serve me."

He farther states what he will do in reference to the ungodly.

1. No fraudulent person shall dwell in his house: "He that worketh deceit," c.

2. Liars shall be banished out of his sight.

In this work he tells us how he would proceed.

1. "I will early destroy." I will make despatch, that the land be not polluted.

2. The end, in reference to the Church: "I will cut off the wicked from the city of the Lord." The city, the seat of government, the place of God's altars, must be kept pure. There must be a thorough, a radical reform. No corruption or abuse, either in things political, domestic, or religious, shall be tolerated. All must be holy, as he who has called us is holy. This was a reformation according to God's word not according to the caprice of the multitude.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8 Early will I destroy all the wicked of the land The Psalmist at length concludes by asserting, that he will endeavor to the utmost of his power to purge the land from infamous and wicked persons. He affirms that he will do this early; for if princes are supine and slothful, they will never seasonably remedy the evils which exist. They must therefore oppose the beginnings of evil. The judge, however, must take care not to yield to the influence of anger, nor must he act precipitately and without consideration. The original word for early is in the plural number, (it being properly at the mornings,) which denotes unremitted exertion. It were not enough that a judge should punish the wicked sharply and severely in one or two instances: he must continue perseveringly in that duty. By this word is condemned the slothfulness of princes, when, upon seeing wicked men daringly break forth into the commission of crime, they connive at them from day to day, either through fear or an ill-regulated lenity. Let kings and magistrates then remember, that they are armed with the sword, that they may promptly and unflinchingly execute the judgments of God. David, it is true, could not purge the land from all defilements, however courageously he might have applied himself to the task. This he did not expect to be able to do. He only promises, that without respect of persons he will show himself an impartial judge, in cutting off all the wicked. Timidity often hinders judges from repressing with sufficient rigor the wicked when they exalt themselves. It is consequently necessary for them to be endued with a spirit of invincible fortitude, that relying upon Divine aid, they may perform the duties of the office with which they are invested. Moreover, ambition and favor sometimes render them pliant, so that they do not always punish offenses alike, where this ought to be done. Hence we learn that the strictness, which is not carried to excess, is highly pleasing to God; and, on the other hand, that he does not approve of the cruel kindness which gives loose reins to the wicked; as, indeed, there cannot be a greater encouragement to sin than for offenses to be allowed to pass unpunished. What Solomon says should therefore be remembered, (Proverbs 17:15) “He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord.” What David adds, That I may cut off all the workers of iniquity from the city of God, is also emphatic. If even heathen kings are commanded in common to punish crimes, David well knew that he was under obligations of a more sacred kind to do so, since the charge of the Church of God had been committed to him. And certainly if those who hold a situation so honorable do not exert themselves to the utmost of their power to remove all defilements, they are chargeable with polluting as much as in them lies the sanctuary of God; and they not only act unfaithfully towards men by betraying their welfare, but also commit high treason against God himself. Now as the kingdom of David was only a faint image of the kingdom of Christ, we, ought to set Christ before our view; who, although he may bear with many hypocrites, yet as he will be the judge of the world, will at length call them all to an account, and separate the sheep from the goats. And if it seems to us that he tarries too long, we should think of that morning which will suddenly dawn, that all filthiness being purged away, true purity may shine forth.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) Early.—Literally, in the morning: referring, as Perowne observes, to the Oriental custom of holding courts of law in the early morning (Jer_21:12; 2Sa_15:2; Luk_22:66; Joh_18:28).

City of the Lord.—For similar expressions, see Psa_46:4; Psa_48:2; Psa_48:8. The city must bear out its name in its character.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. Morning by morning will I destroy all the wicked of the land;

That I may cut off all workers of iniquity from the city of Jehovah.

Day by day the king will hold his court of justice in the morning (2Sa_15:2; Jer_21:12), that he may purge Jerusalem of evil and make it a holy city, worthy of its high title ‘the city of Jehovah.’ Cp. Psa_46:4; Psa_48:1; Psa_48:8; Isa_1:26.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I will early destroy all the wicked of the land, Of the land of Israel, signifying that he would make a general reformation throughout the kingdom; that as soon as wicked men were discovered in any part of the land, he would cut them off, would take the first opportunity of punishing them as the law directs: or he would do it "in morning" (s), as in the Hebrew text; that is, every morning, constantly and continually;

(s) "in matutinis", Montanus, Vatablus, Junius & Tremellius, Piscator, Cocceius; so Ainsworth.

Next: Psalms Chapter 102

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I will early destroy ... - Hebrew, “In the mornings I will destroy.” That is, It shall be my first business as I enter upon the day. Possibly, also, by the use of the plural here - “in the mornings” - there may be the idea that this would be his constant rule of conduct: he would do it every day; he would do it morning by morning. He would on no day - at no time - allow the wicked to be in his service. This rule would be unvarying. It would extend through his life. The word “destroy” here may refer not only to his conduct as a man, and as the head of a family, but to the act of a magistrate; and the idea may be, that the rule which he prescribed for himself in his own house was a rule which he would carry with him into public: that is, as the psalm was composed by David, that, as a king and sovereign, it should be his aim to carry those principles to the throne; that, in respect to the state, he would do what he purposed to do in his home-relations. The strict and stern regard for truth, sincerity, honesty, fidelity, which he would evince in the one case he would evince in the other; carrying to the high employments of public life, where there were so many temptations to a contrary course, the inflexible virtues which were needful for peace, for happiness, and for success in domestic life.

That I may cut off - By discountenancing them; by punishing them if they are guilty.

All wicked doers - All violators of law.

From the city of the Lord - From Jerusalem, the place where God dwelt, and which was sacred to his service. See Psa 46:4, note; Psa 48:2, note; Psa 48:8, note. Happy is the man at the head of a family - happy is the magistrate - who adopts for himself, and who faithfully carries out the principles laid down by the author of this psalm - divinely inspired to adopt such rules for himself, and to suggest them for others in all ages.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Early; speedily, and without delay, as soon as I arise in the morning, or as soon as I am seated in the throne, that so I may both prevent all that mischief which otherwise they might do, and hinder the infection of others by their evil example, and discourage and deter all my subjects from the like practices. Heb. in the mornings, i.e. every morning, as the same phrase is used also, Job 7:18; Psa 73:14; Isa 33:2. The morning was the time allotted for the exercise of judgment. See Jer 21:12.

From the city of the Lord; either,

1. From Jerusalem, which, though now in the hands of the Jebusites, he looks upon by an eye of faith as if he had it in possession; which he designed for the chief and royal city of his kingdom, and for the seat of the ark and worship of God. And therefore this place above all others was to be purged and preserved from wickedness and wicked men. Or,

2. From the whole nation or commonwealth of Israel; for David did intend and was obliged to reform, not only that one city, but his whole kingdom, which also may come under the name of a city, as being combined and united under one government; for which reason the name of city is given both to the whole church of Christ, Isa 26:1; Heb 12:22; Rev 20:9 and to the great anti-church, the kingdom of mystical Babylon, Rev 11:8,17,18.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. I will early destroy—Literally, In the mornings I will cut off. The plural form of the noun denotes a recurrence, or repetition, of the act, as often as occasion requires; and the figurative sense of the Hebrew word morning— namely, early, speedily—expresses the promptness with which he designs to execute the laws against the wicked. “Day by day will he execute his work of righteous judgment, purging out all ungodliness from the holy city.”—Perowne. But the allusion is supposed, by some, to be to the oriental custom of holding judicial courts in the morning. See Jer_21:12; and compare Luk_22:16, and Joh_18:28.

Wicked doers— This is the class which David would cut off: not simply men devoid of heart piety, but men actively engaged to introduce practices subversive of the religion of Jehovah, and hence enemies of the state as well. The government of the Hebrews was a theocracy; God was their real king and lawgiver. He had called and organized them, and appointed their laws and rulers. Their existence was a provision of God in the historical development of redemption, and what was against his laws was against the commonwealth, and the far reaching ends of providence. Such rebellion against God was treason as well. No similar government has ever been known upon the earth.

The city of the Lord—As Jehovah was the true sovereign, so it should be the height of David’s ambition to make his city worthy of his abode. The New Testament prototype of this city—the “New Jerusalem,” the “Jerusalem which is above… the mother of us all,” (Gal_4:26,)—is given Rev_21:27.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I will early destroy all the wicked of the land; literally, each morn will I root out all the wicked of the land; i.e. "day after day I will make it my endeavour, not only to keep my palace free from evil doers, but to cleanse the whole land of them." David is determined to exercise that just severity which is a part of the duty of kings, (Rom_13:4) and not to be that curse to a country a weak and over-indulgent ruler (see Calvin, ad loc. ). That I may cut off all wicked doers from the city of the Lord. So long as there were "wicked doers" in the land, they would be sure to flock to Jerusalem, since the capital always attracts the criminal classes. David is especially anxious that Jerusalem, which he has made "the city of the Lord", (2Sa_6:12-19) shall be kept free from the pollutions of evil doers, but, to effect this object, he must purge the whole land. The spirit breathed is that of Psa_15:1-5.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Early - Speedily; as soon as I am seated in the throne.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Betimes I cut down Every day, I cut down the wicked of Israel little by little, those who are condemned to death.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.