Psalm 101

A King's Determination to Rule Righteously

ci. After Gunkel's (Die Psalmen, p. 433) demonstration, few current commentators would question the royal character of this psalm. Scholarly opinion divides sharply, though, when a more specific classification must be proposed. Some label the poem the vow of the ideal king, others classify it as the royal proclamation on the day of the new king's enthronement, while Mowinckel, followed by A. R. Johnson, describes the composition as the king's vow which formed part of the Autumn Festival liturgy. La Bible de la Pléiade (ed. E Dhorme; Paris, 1959), Il, p. 118, categorizes this psalm among didactic writings. The application to the text of the principles of Northwest Semitic philology (see the Introduction) brings to light the following: the psalm is distinctly royal, the work of a king or for a king; secondly, the psalm is a lament composed in a uniform 3+2 or Qinah meter, commonly found in laments. The king complains that Yahweh has not adequately responded to his devotion and blameless conduct. "When will you come to me?" the poet asks in vs. 2, an embarrassing question which many modem commentators prefer to delete, since it does not accord with their classification of the poem. God's failure to grant the king a vision or some palpable form of spiritual comfort is the ground for the king's complaint. This classification is sustained by the recognition, on the basis of Canaanite and biblical poetic usage, and on the authority of the LXX, that all the imperfect or yqtl verb forms in vss. 2c—8 describe past activity, not future promises as construed by the leading modern commentators.

When asserting that this past behavior has been irreprehensible, the psalmist employs terms that bring the psalm into close relationship with the psalms of innocence, such as PSS v, xxvi, cxxxix.

To reconstruct the original cultic setting of this lament is unhappily beyond the reach of current psalms scholarship, and attempts to fit the composition into its cultural or historical setting must remain subjective and conjectural. As it is of royal nature, the psalm dates to the preExilic period, but a more precise dating within the period of the Israelite monarchy (1000—586 B.C.) cannot be given on the basis of contents or language. -The Anchor Biblr

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The Sages of the Talmud (Pesachim 117a) teach us that in most instances David elevated himself to the level of Divine exultation upon the wings of his own song. In such cases the psalm is superscribed A song [first, and then inspiration came] to David.

In a few instances, however, David achieved a pitch of rapture and ecstasy without prior preparation through song. He secluded himself and immersed his entire being in intense meditation. Oblivious to his surroundings, David contemplated the wonders of God as demonstrated in history and in nature. The result of this forceful encounter of faith was a psalm of praise introduced as TO David a song, for inspiration first came to David through meditation, and the result was a song.

This psalm describes how David secluded himself (verse 2): I will walk wholeheartedly within my home; and how he yearned for the truth of Divine revelation: I will discern the way of wholesomeness O when will You come to me? (Alshich)

Throughout the psalm David reiterates his hatred for evil and his sincere love of strict justice. Thus, for him Divine kindness and justice are one and the same. David loves God unswervingly no matter how the Almighty treats him; therefore, he can sing at all times, to You HASHEM will I sing praise (verse 1).

David composed this psalm to express the feelings of the poor man enveloped in misery. In a deeper sense these verses describe the tragic state of Israel in exile, impoverished and downtrodden. The nation is poor both financially and spiritually (Radak; Ibn Ezra; Maharam Armaah).

Another aspect of Israel's poverty in exile is the poor response which their prayers receive from heaven. In better days God responded generously and in abundance, but now the blessings are meager and few (the Maggid of Koznitz). Similarly we lament (Lamentations 3:8): Though I would cry out and plead, He shut out my prayer. Rav Eliezer said: From the day the Temple was destroyed, the gates of prayer have been locked tight (Berachos 32b; Alshich).

However, this psalm ends with a prophecy of hope and redemption. Prosperity will return to Israel when they return to their permanent homeland to serve God eternally. Your servants' children shall be settled, and their children will be steadfast before You (v. 29). -Artscroll