Psalm 101 (100):3Meaning & Commentary from the Church Fathers

My gaze was not directed toward sin, nor was I drawn to lawlessness, so I would not dare to act in ways contrary to salvation. Instead, I kept the fear of God before me, adhering to His commandments, performing acts of righteousness, and following the entire way of life as laid out by the law. ‘I have not laid before my eyes any transgression of the law.’ Those whose eyes wander toward sin make iniquity their aim, allowing sin to lead them. They first invite it into their hearts, then indiscriminately fix their gaze upon it, ultimately advancing into wickedness. I was far removed from such things. I did not seek to break the law; rather, my focus was on living in accordance with it.

In this psalm, we must explore the entirety of its message, starting with the opening line: "Grace and judgement I will sing unto Thee, O Lord.” Psalm 100:1. Let no one deceive themselves into thinking they will escape God’s discipline due to His mercy. Judgement is also present; however, those who are transformed for the better should not fear the Lord's judgement, since mercy precedes it. When humans judge, they may sometimes be swayed by mercy, leading them to act contrary to justice. They might appear to express mercy without justice, or vice versa, when they seek a stricter judgement, they may abandon mercy. Yet God's mercy does not compromise His judgement, and His judgement does not diminish His mercy.

Let us consider the temporal distinction between mercy and judgement, as there might be a significance in their order being described as mercy followed by judgement. In this sense, the current period is characterized as one of mercy, with the future reserved for judgement. Why is mercy the priority? First, reflect on God's nature so that you may mirror the Father as much as possible. He causes His sunlight to shine on both the righteous and the wicked and sends rain upon the just and unjust alike. This exemplifies mercy. When you notice that both the righteous and unrighteous experience the same sunlight, enjoy shared blessings, and partake of the earth’s bounties, do not presume God is unjust for distributing these gifts equally. This is a time for mercy, not judgement. If God had not first extended mercy, He would not have found anyone worthy of being crowned in judgement. Thus, it is a time of mercy when God’s forbearance invites sinners to repentance.

Listen as the Apostle delineates each season, warning, "Thinkest thou, O man, that condemneth them which do such things, and doest the same, that thou shalt escape the judgement of God?" Romans 2:3. If one responds, “Why do I continue to sin without facing any consequences?” the Apostle reveals the time of mercy: "Do you despise the riches of His goodness, forbearance, and long-suffering?" Romans 2:4. Indeed, many despise these divine attributes, and yet the Apostle seeks to awaken them to the truth. "Knowest thou not that the goodness of God leadeth thee to repentance?"

This is the age of grace, but to avoid the assumption that it will endure indefinitely, he provides a warning: "But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgement of God." Romans 2:5. Here lies both mercy and judgement. The question arises, should the believer only fear judgement? It ought to be feared by the wicked due to its penalties, while the righteous should embrace it for the reward it promises. The Apostle, in his warnings, instills fear in the wicked but also offers hope to the righteous. He exemplifies grace, indicating his own transformation. If he had not experienced grace, in what state would the judge have encountered him? As a blasphemer, persecutor, and offender. He articulates his gratitude for the grace he has received: "I, who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy."

Moreover, he encourages us, stating, "That in me first Christ Jesus might show forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting." The phrase "show forth all longsuffering" implies that every sinner and ungodly individual could witness Paul’s pardon and thus not despair over their own potential for redemption. He showcases himself as a source of encouragement. But does the grace Paul received imply that he alone deserved it?

As he instilled fear through his earlier testimony, he also offers hope through his latter words. "The Lord, the righteous Judge, shall give me a crown of righteousness, and not to me only, but unto all them also that love His appearing." 2 Timothy 4:8. Hence, dear brothers and sisters, we are amidst a period of mercy; let us not deceive ourselves into assuming that God’s mercy is perpetual.

"I will sing to the harp, and gain understanding without fault." Psalm 100:2. To sing unblemished is essential for clarity of understanding. If you seek understanding, sing joyfully and sincerely before your God. What does it mean to walk blamelessly? "I walked in innocence in the midst of my house." To pursue a righteous path begins with and culminates in innocence. Rather than overcomplicating matters, simply embrace innocence, and righteousness will follow.

But who possesses such innocence? The one who causes no harm to another, nor to themselves. Someone might assert, "I have wronged no one and seek to enjoy my own beneficial labors, holding grand banquets and living as I desire. Who have I harmed? Who can complain against me?" They may appear blameless, yet if they inflict harm upon their own spirit, how can they expect mercy for others or be kind to those in need? Can one truly be merciful to others if they are unkind to themselves? Ultimately, all righteousness can be summarized in the single word—innocence. "He who loves iniquity hates his own soul." A person who revels in iniquity might think they are benefiting others, but they must examine whether they are truly harming themselves: "He who loves iniquity hates his own soul."

Consequently, the one wishing to harm another first inflicts damage upon themselves, walking in darkness where no space remains for light. "Innocence alone is expansive enough to enter in." "I walked in the innocence of my heart, in the midst of my house." Here, "my house" may refer directly to the church, for Christ dwells within it, or it may signify the heart, which is our inner dwelling. What constitutes the innocence of the heart? If there are corrupt thoughts at home, the corrupted individual is cast out, like someone fleeing a house consumed by a storm or smoke. The unquiet heart cannot find rest; hence, they seek solace through outward distractions, succumbing to spectacles and excess, while failing to understand why they do not find peace even in the absence of those distractions. The true joy stems from a clear conscience.

"I set no wicked thing before mine eyes." Psalm 100:3. "Nothing evil have I loved." The wickedness concerns those who do unfaithfulness. Join with me, dear brethren. If you dwell with Christ within the church, pursuing Godliness, you must not only detest infidels outside but also those found within. Infidels are those who disregard God’s Law, hearing it yet failing to enact it. Distance yourself from the unfaithful, not from humanity, for while a person may be identified by two titles—human and infidel—God created them as human, and they have chosen to become infidels. Love that which God made, but abhor that which they have corrupted. In doing so, you eradicate the sin while liberating the essence of humanity. "I have hated the treacherous."

"The wicked heart did not cleave to me." A righteous heart yearns solely for what God desires. Thus, a righteous heart walks in harmony with God's intentions, while a wicked heart rebels against Him. When faced with adversity, the wicked may lament, “God, what have I done against You?” craving justification for their grievances, convinced of their own righteousness, while casting God as unjust. But such thoughts reveal their inherent crookedness. It suffices not only to be unjust oneself but to presume that God's governance lacks fairness as well. Correct your perspective, and you will discover the straight path is with Him; He is just, while we may often be unjust.

So, whom do you deem just? Yourself. When you protest against God's dealings, you imply your own righteousness. But God's retort would be, “You are correct; no wrong has been done to Me; rather, you have harmed yourselves. Were you to act righteously, your actions would have benefitted Me, for all good that you do extends to My glory. However, the wicked do nothing for My sake, for they follow their own desires, independent of My commandments." When you encounter such individuals, exhort them gently; if reproof fails, refrain from agreeing with them.

"When the wicked departed from me, I did not recognize him." Psalm 100:4. This denotes an absence of approval; I neither praised nor esteemed him. The term "recognize" is often understood in scripture as “to rejoice.” Indeed, what remains hidden from God? Does He not know the just nor discern the unjust? What possible ignorance could the Almighty possess? Certainly, He is aware of all, and yet, in the end, He will declare to some, "I never knew you; depart from Me, ye that work iniquity." Matthew 7:23.

Does God truly not know them? Rather, He acknowledges that they are not aligned with His path of righteousness; they have strayed from it. Thus, when the wicked turn away from Him, revealing their unwillingness to emulate His ways, God states, "I did not know him." This implies disapproval rather than ignorance.

"Whoever slandered his neighbor in secret, him I persecuted." Psalm 100:5. Here is the righteous persecutor, attacking not the individual, but the sin. "With a proud eye and an insatiable heart, I did not feed." What is meant by this? I did not partake in their company, did not indulge in shared meals. Consider this closely, beloved; we are about to encounter a remarkable dichotomy. Though he refrained from eating with the proud, he found Jesus sharing tables with them. This includes not merely the tax collectors and sinners; their humility and awareness of their shortcomings prompted them to seek His healing.

We also discover that He dined with the proud Pharisees, including one who objected to a sinner drawing near to Him. This Pharisee, despite being proud, invited the Lord to his feast. What then did the Pharisee profess? "I have not dined with such a one.” How can the Lord call us to do what He Himself does not exemplify? His invitation beckons us to imitate Him, who dined with the proud; yet He forbids us from dining with them? In the spirit of restoration, is it not better to refrain from fellowship with those who walk in darkness, in hopes of spurring their reform?

We often find ourselves sharing meals with those who are unholy while excluding our brethren for the sake of correction. As the Apostle notes: “If any man does not heed our word in this epistle, note that man, and do not associate with him, that he may be ashamed; yet count him not as an enemy but admonish him as a brother.” 2 Thessalonians 3:14. We strive for the restoration of others while too frequently dining with the ungodly.

"A godly heart has its feasts, while a proud heart has its feasts; the proud heart hungers endlessly." Here, we see the prideful heart feeds on envy, which is an inseparable companion to pride. Consequently, every proud individual is envious; if they harbor envy, they derive satisfaction from the misfortunes of others. The Apostle warns, “If you bite and devour one another, be cautious that you are not destroyed by one another.” Galatians 5:15. Hence, witness the feasting of the wicked: avoid sharing in their table fellowship; for their celebrations nourish malignity—be wary of being caught in the snares of wickedness.

Just as birds become ensnared when they eat, so too do the wicked become trapped when indulging in their perverse gatherings. Yet, the righteous too partake in feasting. Consider the righteous banquet: “Blessed are they which do hunger and thirst after righteousness, for they shall be filled.” Matthew 5:6. Herein lies the distinction; the righteous feast upon righteousness, while the wicked consume pride; the insatiable spirit of the proud heart continues to consume corruption.

I will despise those who commit wicked acts. We are called not only to refrain from engaging in wrongdoing but also to distance ourselves from those who perpetrate such acts.

I held nothing in higher regard than the Lord, nor did I devise any wrongdoing; my gaze was solely directed towards Him. “I hated those who acted wickedly.” Regardless of whether they were my father, mother, sister, brother, or friend, if they had deviated from reverence for the Lord, I loathed them and kept my distance. My commitment to God outweighed any ties of blood or friendship.

I will not present before my sight anything that is permissible. He not only detested lawful actions but also eliminated all thoughts of them, first setting his mind in order and arranging his thoughts. I loathed those who perpetrate evil. He distanced himself from those who ignored the divine commandments.

I will not allow any lawful act to be placed before my eyes; I will detest those who engage in wrongdoing. The psalmist affirms that he has maintained the integrity of his household, refusing to present before his physical or spiritual sight any form of sin. Moreover, he denounces those who deviate from the truth, whether in their dealings with the Almighty or with others. St. Cyril points out that many, under the guise of decorum during gatherings, may appear virtuous, yet their true selves are revealed at home. In contrast, he claims to harbor no unjust thoughts, striving for purity both in public and private.

The perception of wrongdoing, in a sense, stirs a profound animosity within him, fueled by a strong awareness of justice.

Rexhi discusses the purity of the heart, emphasizing the clarity of the eyes and hands. He illustrates how he averted his gaze from all forms of wickedness while judging his subjects, addressing adversaries, bestowing honors upon nobles, or forming pacts with neighbors. It can be affirmed that he deliberately steered clear of any immoral sights, prohibited games, and frivolous dances, essentially avoiding all that could corrupt the mind through visual temptation. Furthermore, he asserts that not only did he shun unlawful matters, and not only did he remain committed to adhering to the laws himself, but he also held a deep disdain for those who violate the law.