by Rev. Alex. McPherson
(continued from page 113)
Psalm One Hundred and One
This Psalm bears the marks of having been composed at the beginning of a period of new or increased responsibility. It could have been at the time that David began to reign over Judah in Hebron. Or, perhaps, seven years later when he became king of all Israel. Or after that even, when he brought up the ark from the house of Obed-edon, and felt awed at having the symbol of God’s presence so near him. At any rate, whenever it was, the good king felt the need for a firm resolve to act in a way becoming the ruler of God’s covenant people. No doubt he also had Saul’s sad reign in mind.
But how shall we apply the Psalm to ourselves? If verses one and two had been omitted, the Psalm might easily represent the resolve of any good-principled, well-intentioned person who wished to do what was good and right. The two opening verses, however, reveal that it was a humble believer in Jehovah who determined in the strength of divine grace to act wisely and well.
Here, therefore, is a Psalm suited to the case of the godfearing person who feels his need for walking circumspectly and well towards God and his fellow men. The need for this will be felt very specially when publicly professing one’s faith in Christ, or at marriage, or when taking up a new post or employment, or when taking office in the Church. Yet this need may be felt just as keenly at any time that the believer is strongly impressed by the obligation which God has laid upon him to walk worthy of the vocation wherewith he is called. (Eph. 4, v. 1-3).
Verse 1. “I will sing of mercy and judgment: unto thee, O Lord, will I sing”.
David’s song of holy resolve begins with a reference to the ruling principle of his life as a regenerate soul, namely, mercy and judgment. The latter term denotes the administration of a just sentence, and in particular, God’s dealing with sinners as they deserve. Mercy and judgment might be called the keynote
of God’s dealings with sinful man. He is able to mingle them in perfect proportion because of the covenant of grace which He made with his Son from eternity, and which was ratified when his Son, Jesus Christ, died on the cross. The righteous God can show mercy to sinners because only judgment was meted out to Jesus Christ, the sinner’s substitute. Because no mercy was shown to Him when He became the sin-bearer, it was proper for God to show mercy to those whose sins He bore.
It is to that death that we must look for an explanation of the leniency shown to Adam and Eve, our first parents. Instead of stark, dreadful judgment, woes much less were visited upon them, together with a promise of grace and the institution of religious ordinances suited to their sinful condition. Similarly, when the whole world became corrupted, God did not destroy all men but saved one family from the flood, and through them preserved the race. In the biblical record of God’s dealings with nations and individuals we repeatedly find judgment mingled with mercy, and that is still God’s way. In this world the wicked are not punished as they deserve, and the godly, on the other hand, are not treated with unvarying benevolence but are often chastised for their soul’s health.
David had learned something of this in his life previously. Much mercy had been shown him, and many judgments (for so his chastisements can also be called, e.g. Psalm 119, v. 75) had restrained him from evil and disciplined him to follow the Lord faithfully. Therefore, as king of Israel, he will strive to temper judgment with mercy, and mercy with judgment. He will seek to mingle leniency and severity in such a way that God will be glorified and benefits accrue to individuals and the nation alike. We may well ask ourselves whether we also have a deep regard for this holy combination of judgment and mercy, a regard implanted by grace, and whether we desire to apply it to all our dealings with our fellow-creatures. In our day this is greatly lacking. From the previous tendency towards undue severity there has been a swing towards extreme leniency in all human relationships; in the home, at work, in law-making and enforcement, and in the Church. But let us determine to make judgment and mercy the matter of our praise all our days, and thus keep in mind what we owe to them and how diligently we should apply them to all the affairs of life.
Verse 2. “I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart”.
In accordance with the principle just stated, he intends to act in wisdom and in holiness. His wisdom is to be a holy wisdom; not a manœuvring of people and things to suit his purpose. His
holiness is to be a wise holiness; not the sort of spirituality which pays scant regard to the timeliness and fitness of works and deeds, and which is so impractical as to cause trouble and annoyance to others.
But who is sufficient for these things? He expresses his need of divine help. “O when wilt thou come unto me?” He longs for God’s enlightening and sanctifying presence as Moses did when he thought of the wilderness lying between himself and Canaan.. “If thy presence go not with me, carry us not up hence”. Under the influence of God’s Spirit, graciously bestowed, David will show piety at home first of all. A perfect or holy heart is the same at home and abroad. What a man is at home he will also be outside. See the order of his thoughts! He will behave himself wisely and holily. Yet how can he unless God’s Spirit dwells within him? But if He will do that and purify David’s heart, he will live a righteous and godly life within his own house, and that will be the foundation of his public activities. That, friend, is the line of thought, desire and intention of a gracious person. Is it yours?