Psalm 101 commentary

PSALM 101 COMME TARY
EDITED BY GLE PEASE
Of David. A psalm.
I TRODUCTIO
SPURGEO , "TITLE. â€”A Psalm of David. This is just such a psalm as the man
after God's own heart would compose when he was about to become king in Israel.
It is David all over, straight forward, resolute, devout; there is no trace of policy or
vacillation, the Lord has appointed him to be king, and he knows it, therefore he
purposes in all things to behave as becomes a monarch who me the Lord himself has
chosen. If we call this THE PSALM or PIOUS RESOLUTIO S, we shall perhaps
remember it all the more readily. After songs of praise a psalm of practice not only
makes variety, but comes in most fittingly. We never praise the Lord better than
when we do those things which are pleasing in his sight.
ELLICOTT, "The best comment on this psalm lies in the number of interesting
associations that it has gathered to itself. It has been called a “mirror for princes,”
“a mirror for magistrates,” and “the householders’ psalm;” and many anecdotes are
told of its use. Eyring, in his Life of Ernest the Pious (Duke of Saxe-Gotha), relates
that he sent an unfaithful minister a copy of the 101st Psalm, and that it became the
proverb in the country, when an official had done anything wrong, “He will
certainly soon receive the prince’s psalm to read” (Delitzsch). “When Sir George
Villiers became the favourite and prime minister of King James, Lord Bacon, in a
beautiful letter of advice, counselled him to take this psalm for his rule in the
promotion of courtiers. It would have been well, both for the philosopher and
favourite, if they had been careful to walk by this rule” ( ote in Spurgeon’s
Treasury of David). “The 101st Psalm was one beloved by the noblest of Russian
princes, Vladimir Monomachos; and by the gentlest of English reformers, icholas
Ridley” (Stanley’s Jewish Church, ). “But,” adds this writer, “it was its first leap
into life that has carried it so far into the future. It is full of stern exclusiveness, of a
noble intolerance. But not against theological error; not against uncourtly manners;
not against political insubordination;—but against the proud heart; the high look;
the secret slanderer; the deceitful worker; the teller of lies. These are the outlaws
from king David’s court; they alone are the rebels and heretics whom he would not
suffer to dwell in his house or tarry in his sight.” Tradition may, indeed, well have
been right in ascribing such a noble vow to David. And very possibly this connection
led to the insertion of the first verse as suited to the “sweet singer,” and also as
giving the vow more the character of a hymn. That it did not form part of the

original composition seems sufficiently certain from the unpoetical character of the
psalm, which only in its parallelism preserves any features of poetry.
COKE, "Title. ‫לדוד‬ ‫מזמור‬ ledavid mizmor.— David being well established on his
throne, and settled in his new built palace, resolved to regulate his family and court.
He wisely considered, that the example of the prince would have great influence on
the morals of the people; and that he could not with any dignity and consistency
punish the crimes of others, if he was guilty of the same in his own private conduct,
or if he allowed them with impunity in his attendants and courtiers; and therefore,
determined that he would severely punish all great and incorrigible offenders, he
purposed to be himself a pattern of religion, holiness, and virtue, to his people; and
to retain, as far as he could avoid it, none for his domestics and officers, but such as
were men of principle, piety, and virtue. The schemes that he formed, and the
regulations that he fixed on in this respect, he has transmitted down to us in the
following ode; which will do honour to his memory, as a good man and an excellent
king, throughout all generations. Dr. Chandler.
1 I will sing of your love and justice;
to you, Lord, I will sing praise.
BAR ES, "I will sing of mercy and judgment - That is, In the psalm which he
was about to compose, he would make these the burden of his song; he would, in fact, by
stating his views as to the regulation of his own conduct, commend these virtues - mercy
and justice - to mankind, and celebrate their value. He who himself “adopts” the
principles of mercy, kindness, truth, and justice, as his own guide, commends these
virtues to mankind in the best way possible. No language can do it effectually, unless a
man practices these virtues himself.
Unto thee, O Lord, will I sing - As commending and approving these things; as
having put it into my heart to practice them; as displaying them in thine own higher
administration: for a father of a family, or a magistrate, is but the representative of God.
CLARKE, "I will sing of mercy and judgment - David might say, Adverse and
prosperous providences have been of the utmost use to my soul; therefore, I will thank
God for both. Or, as he was probably now called to the government of all the tribes, he
might make a resolution that he would show ‫חסד‬ chesed, incessant benevolence, to the

upright; and ‫משפט‬ mishpat, the execution of judgment, to the wicked; and would make
the conduct of God the model of his own.
GILL, "I will sing of mercy and judgment,.... Either of mercy and justice, exercised
by him towards his people, which he resolved to do, and did, 2Sa_8:15 which are two
very principal points in government, are the glory of a reign, the support of the throne,
and the happiness of a people, Pro_20:28, or rather of the mercy of God to himself, in
delivering him from his enemies, and raising him to the throne; and of the judgment of
God in maintaining his cause, and avenging him on those that hated him: every good
man has reason to sing of the "mercy" of God; not only of his providential mercy, but of
his special mercy, prepared in council and covenant for him, displayed in regeneration,
in the pardon of sin, and in his everlasting salvation: or of "grace" and goodness, as the
word (f) signifies; of the grace and goodness of God laid up in Christ, shown forth
through him, and to which the whole of salvation is owing; singing of this shows a sense
of it, thankfulness for it, and a cheerful disposition of soul, in a view of interest in it: and
he may also sing of "judgment": of righteous punishment inflicted upon his enemies, and
the enemies of God, and Christ, and true religion; not as taking delight in the misery of
fellow creatures, but as rejoicing in the glory of divine justice displayed therein, and in a
deliverance from them; as Israel did at the Red sea; and as the church will, when
Babylon is destroyed: moreover, a good man may sing of mercy and judgment together,
with respect to himself; there being, in the course of his life, a mixture of prosperity and
adversity, of merciful and afflictive dispensations, which work together for his good; and
he has reason to be thankful for the one as for the other, as Job was, Job_1:21, so the
Targum,
"if thou renderest mercy to me; if thou exercisest judgment on me; for all I will praise
thee:''
judgment sometimes signifies chastisement, Jer_10:24, it may be understood of Christ,
who sung of the mercy of God, as shown in the mission of him into the world to save
men, and which was glorified in their redemption by him; and of the justice of God
exercised on him, as their surety, on whom judgment came unto condemnation for their
sins; and when the sword of justice was awaked against him, the hand of mercy was
turned on the little ones, Zec_13:7,
unto thee, O Lord, will I sing; on the above subjects.
HE RY, "David here cuts out to himself and others a pattern both of a good
magistrate and a good master of a family; and, if these were careful to discharge the duty
of their place, it would contribute very much to a universal reformation. Observe,
I. The chosen subject of the psalm (Psa_101:1): I will sing of mercy and judgment,
that is,
1. Of God's mercy and judgment, and then it looks back upon the dispensations of
Providence concerning David since he was first anointed to be king, during which time
he had met with many a rebuke and much hardship on the one hand, and yet, on the
other hand, had had many wonderful deliverances wrought for him and favours
bestowed upon him; of these he will sing unto God. Note, (1.) God's providences

concerning his people are commonly mixed - mercy and judgment; God has set the one
over-against the other, and appointed them April-days, showers and sunshine. It was so
with David and his family; when there was mercy in the return of the ark there was
judgment in the death of Uzza. (2.) When God in his providence exercises us with a
mixture of mercy and judgment it is our duty to sing, and sing unto him, both of the one
and of the other; we must be suitably affected with both, and make suitable
acknowledgments to God for both. The Chaldee-paraphrase of this is observable: If thou
bestowest mercy upon me, or If thou bring any judgment upon me, before thee, O Lord!
will I sing my hymns for all. Whatever our outward condition is, whether joyful or
sorrowful, still we must give glory to God, and sing praises to him; neither the laughter
of a prosperous condition nor the tears of an afflicted condition must put us out of tune
for sacred songs. Or,
2. It may be understood of David's mercy and judgment; he would, in this psalm,
promise to be merciful, and just, or wise, for judgment is often put for discretion. To do
justly and love mercy is the sum of our duty; these he would covenant to make
conscience of in that place and relation to which God had called him and this in
consideration of the various providences of God that had occurred to him. Family-
mercies and family-afflictions are both of them calls to family-religion. David put his
vow into a song or psalm, that he might the better keep it in his own mind and
frequently repeat it, and that it might the better be communicated to others and
preserved in his family, for a pattern to his sons and successors.
JAMISO , "
Psa_101:1-8. In this Psalm the profession of the principles of his domestic and
political government testifies, as well as actions in accordance with it, David’s
appreciation of God’s mercy to him, and His judgment on his enemies: and thus he sings
or celebrates God’s dealings.
CALVI , "1I will sing of mercy and of judgment What David here says concerning
singing must be understood by the reader as intimating that this psalm contains the
substance of his meditations with himself, as to what kind of king he would be
whenever he should be put in possession of the sovereign power which had been
promised him. To sing therefore of mercy and of judgment, is equivalent to
declaring in solemn terms, that he would be a just and an upright king. Augustine
understands this as meaning that God is to be praised, whether he punish men with
severity, or whether he show himself merciful to them; but this interpretation is too
refined. David does not speak of God’s secret judgments, but of the due
administration of the kingdom, that he might both by words and deeds fulfill his
vocation. When he asserts, Unto thee, O Jehovah! will I sing psalms, he
acknowledges that it was by the favor of God that he was appointed to so
distinguished and honorable an office; for it would have been an act of
presumptuous rashness for him to have thrust himself into it, at the mere impulse of
his own mind. He very properly comprehends all princely virtues under these two
particulars, mercy and judgment; for as it is the principal duty of a king to yield to
every man his own right, so he is also required to possess a considerate love and
compassion towards his subjects. Solomon therefore justly says, (Proverbs 16:12)
“The throne is established by righteousness.”

SPURGEO , "Ver. 1. I will sing of mercy and judgment. He would extol both the
love and the severity, the sweets and the bitters, which the Lord had mingled in Iris
experience; he would admire the justice and the goodness of the Lord. Such a song
would fitly lead up to godly resolutions as to his own conduct, for that which we
admire in our superiors we naturally endeavour to imitate. Mercy and judgment
would temper the administration of David, because he had adoringly perceived
them in the dispensations of his God. Everything in God's dealings with us may
fittingly become the theme of song, and we have not viewed it aright until we feel we
can sing about it. We ought as much to bless the Lord for the judgment with which
he chastens our sin, as for the mercy with which he forgives it; there is as much love
in the blows of his hand as in the kisses of his mouth. Upon a retrospect of their lives
instructed saints scarcely know which to be most grateful forâ€”the comforts which
have, or the afflictions which nave purged them.
Unto thee, O LORD, will I sing. Jehovah shall have all our praise. The secondary
agents of either the mercy or the judgment must hold a very subordinate place in
oue memory, and the Lord alone must be hymned by our heart. Our soul's sole
worship must be the lauding of the Lord. The psalmist forsakes the minor key,
which was soon to rule him in the one hundred and second psalm, and resolves that,
come what may, he will sing, and sing to the Lord too, whatever others might do.
EXPLA ATORY OTES A D QUAI T SAYI GS.
Whole Psalm. The contents of this psalm show that it was written at some
remarkable period of David's life. Three different times have been fixed upon as
respectively giving occasion for the solemn resolutions which are announced in it.
The first is supposed to be when David, immediately after the death of Saul,
succeeded to the government of a part of the kingdom; the second, when the whole
kingdom was united under the dominion of David; and the third, when he removed
the ark from the house of Obededom to Zion, and placed it in the vicinity of his own
abode. It is certainly of little importance which of these periods we select, but the
second verse of the psalm has some appearance of relating to the last mentioned.
The psalmist here says,
When wilt thou come to me? which seems to intimate that when he was to have the
symbols of God's presence so near to him, he experienced a solemn sentiment
respecting the holiness that was now more than ever incumbent upon himâ€”a
sentiment which induced him to form the sacred purposes and resolutions which he
has specified. These purposes relate to the character of the persons whom he would
select for his household, and those whom he would employ in carrying on his
government, which appeared to be more firmly established by the divine
condescension that was manifested to him, in having the earthly residence of God
placed so near to himself. It was quite in agreement with David's character to form
purposes of more fervent and steadfast obedience, in proportion to the advantages
and favours which the divine goodness bestowed upon him. â€”William Walford.
Whole Psalm. This psalm has been appropriately called "The House-holder's
Psalm"; and assuredly if every master of a family would regulate his household by
these rules of the conscientious psalmist, there would be a far greater amount, not
merely of domestic happiness and comfort, but of fulfilment of the serious and

responsible duties which devolve on the respective members of a household. David
in some measure may be supposed to speak of the regulation of a royal court and
household; and of course with such we in our humbler sphere can have but little in
common; yet though there may not be the same duties and the same requirements,
yet the same principles should actuate all alike, and the same virtues that adorn the
lowlier station may shed a radiance even on the highest. â€”Barton Bouchier.
Whole Psalm. This is the psalm which the old expositors used to designate "The
Mirror for Magistrates"; and an excellent mirror it is. It would mightily accelerate
the coming of the time when every nation shall be Christ's possession, and every
capital a "City of the Lord", if all magistrates could be persuaded to dress
themselves by it every time they go forth to perform the functions of their godlike
office. When Sir George Villiers became the favourite and prime minister of King
James, Lord Bacon, in a beautiful Letter of Advice, counselled him to take this
psalm for his rule in the promotion of courtiers. "In those the choice had need be of
holiest and faithful servants, as well as of comely outsides who can bow the knee and
kiss the hand. King David (Psalms 101:6-7) propounded a rule to himself for the
choice of his courtiers. He was a wise and a good king; and a wise and a good king
shall do well to follow such a good example; and if he find any to be faulty, which
perhaps cannot suddenly be discovered, let him take on him this resolution as King
David did, `There shall no deceitful person dwell in my house.'"It would have been
well both for the Philosopher and the Favourite if they had been careful to walk by
this rule. â€”William Binnie.
Whole Psalm. Eyring, in his "Life of Ernest the Pious" (Duke of Saxe Gotha),
relates that he sent an unfaithful minister a copy of Psalms 101:1-8, and that it
became a proverb in the country when an official had done anything wrong: He will
certainly soon receive the prince's psalm to read. â€”F. Delitzseh.
Whole Psalm., Psalms 101:1-8 was one beloved by the noblest of Russian princes,
Vladimir Monomachos; and by the gentlest of English reformers, icholas Ridley.
But it was its first leap into life that has carried it so far into the future. It is full of a
stern exclusiveness, of a noble intolerance, not against theological error, not against
uncourtly manners, not against political insubordination, but against the proud
heart, the high look, the secret slanderer, the deceitful worker, the teller of lies.
These are the outlaws from king David's court; these are the rebels and heretics
whom he would not suffer to dwell in his house or tarry in his sight. â€”Arthur
Penrhyn Stanley, in "Lectures on the History the Jewish Church", 1870.
Whole Psalm. Such a hymn of praise as the grand doxology of Psalms 99:1-9 could
not die away without an echo. Accordingly Psalms 100:1-5 may be regarded as
forming the chorus of the church, and this as taking up and applying that part of
the doxology which celebrated the present manifestation of the "King in his
beauty." â€”Alfred Edersheim.
Whole Psalm. Mr. Fox reports that Bishop Ridley often read and expounded this
psalm to his household, hiring them with money to get it by heart. â€”Thomas Lye,
in "The Morning Exercises."
Ver. 1. I will sing. If thou bestowest mercies upon me; or if thou bringest any
judgment upon me; before thee, O Lord, will I sing my hymn for all. â€”Chaldee
Paraphrase.
Ver. 1. I will sing. The manner of expression imports a cordial resolution; heart and

will are engaged in it; there is twice I will in the text. The manner of expression
imports a humble resolution; I cannot sing of merit; but I will sing of mercy, and
through mercy I will sing of mercy. To sing of mercy must be a humble song, for
mercy towards a miserable sinner is a melting word; and to sing of judgment must
be a humble song, for judgment in every sense is an awful word. The manner of the
expression imports a skilful harper, a dexterous musician, even in a spiritual sense;
he knew what should be the subject of the song, and he says, "I will sing of mercy
and judgment"; and he knew what should be the object of the song, or to whom it
should be sung, and therefore says, "To thee, O Lord, I will sing"; he knew who
should be the singer, and therefore says, "I will" do it; he knew what should be the
manner; and therefore says, "I will sing of mercy and judgment; to thee, O Lord,
will I sing." It is before the Lord he resolves to sing, as he did before the ark, which
was a type of Christ; and so is it s song to the praise of God in Christ. The manner
of the expression imports a firm, fixed, and constant resolution; so the redoubling of
it seems to import; "I will sing, I will sing." He had a mind this exercise of singing
should not go down, but be his continual trade, "I will sing, I will sing"; I will sing
on earth and I will sing in heaven; I will sing in time and I will sing in eternity. And,
indeed, all on whom the spirit of praise and gratitude is poured out resolve never to
give over singing... David had heard once, yea, twice, that mercy as well as power
belongs to the Lord; and therefore not only once, but twice in a breath he resolves to
sing unto the Lord. The word hath a great deal of elegancy and emphasis in it; I will
sing of mercy, I will sing of judgment; O, I will sing, O Lord, I will sing; and I will
sing unto thee. â€”Ralph Erskine.
Ver. 1. This song of the sweet singer of Israel is peculiar to earth; they do not sing of
judgment in heaven, for there is no sin there; they do not sing of mercy in hell, for
there is no propitiation for sin there. Time was when the song was not heard even on
earth; for in Paradise man walked in innocence, and walking in innocence he
walked in the light of his Father's face. â€”Hugh Stowell, 1856.
Ver. 1. I will sing of mercy and judgment. It comes all to this, as if the psalmist
should say, "I will sing of merciful judgements"; for judgment is mercy, as it is the
matter of the song: or, to take them separately, "I will sing of mercy in mercies, and,
I will sing of mercy in judgment"; and so I will sing of my blinks and of my
showers; I will sing both of my cloudy and my clear day; both of my ups and downs.
â€”Ralph Erskine.
Ver. 1. Mercy and judgment. As the pedge of the ship S.Paul sailed in was Castor
and Pollux, twin brothers, so the badge of this Psalm is Mercy and Judgment,
inseparable companions; of whom it may be said, as our prophet sometimes spake of
Saul and Jonathan, "They were lovely and pleasant in their lives, and in their
deaths they were not divided." These are the two brightest stars in the firmament of
majesty; the two fairest flowers, and choicest jewels in the imperial crown; like the
carnation and the lily, the ruby and the sapphire, or the carbuncle and the diamond,
yielding a mutual and interchangeable lustre each to other. They resemble not
unfitly the two supporters of the king's arms, or the two seraphim stretching out
their golden wings over the propitiatory, or the white and red rose in the same
escutcheon.
We read that Solomon set up two goodly pillars in the porch of the temple, the one
called Jachin, the other Boaz, which signify stability and strength; such pillars of

the state are mercy and judgment. The throne of the King is borne up by them, as
Solomen's was with lions of ivory on each side. Therefore I as in one place it is said
that "the throne is established by justice" (Proverbs 16:12); so in another that it is
"upheld by mercy" (Proverbs 20:28); justice being as the bones and sinews in the
body politic, and mercy as the veins and arteries. They are the two hands of action,
the two eyes of virtue, and the two wings of honour. And as the eyes, if they be
rightly set, do both look one way; so do mercy and judgment, however in the
apprehension of the vulgar they seem to look contrary ways. And as the treble and
the bass accord best music; so do they in managing the commonwealth. Wherefore
David promiseth to make them both sound tunable in his song without jar or
discord: "I will sing of mercy and judgment." ...
As mercy is here set in the first place; so shall the sentence of mercy and absolution
be first pronounced at the last day. And it is a laudable custom of princes, at their
first entrance to their kingdoms, to shew mercy, by hearing the mourning of the
prisoner, and delivering the children of death, by loosing the bands of wickedness,
by taking off the heavy burdens, by letting the oppressed go free, and by breaking
every yoke of former extortions. Thus, our prophet himself, as soon as the crown
was settled on his head, made inquiry if there remained yet alive any of the house of
Saul, on whom he might shew mercy (2 Samuel 9:1). O how fair a thing is this mercy
in the time of anguish and trouble! It is like a cloud of rain that cometh in the time
of drought. But this mercy, here spoken of in the first part of our prophet's song,
stretcheth further; unfolding itself in clemency, in courtesy, and in compassion. In
clemency, by pardoning malefactors; in compassion, by relieving the afflicted; in
courtesy, towards all. â€”George Hakewill, or Hakewell, 1579-1649.
Ver. 1. Mercy and judgment. What is the history of every poor sinner, plucked as a
brand from the fire and brought to heaven in peace at last, but a history of "mercy
and judgment"? Judgment first awakes to terror and to fear; mercy meets the poor,
trembling, returning prodigal, and falls on his neck, and kisses, and forgives. Then,
through all his chequered course, God hems up his way with judgment, that he may
not wander, and yet brightens his path with mercy, that he may not faint. Is there a
child of God that can look into the varied record of his heart or of his outward
history, and not see goodness and severity, severity and goodness, tracking him all
his journey through? Has he ever had a cup so bitter that he could say, "There is no
mercy here"? Has he ever had a lot so bright that he could say, "There is no
chastisement or correction here"? Has he ever had any bad tidings, and there have
been no good tidings set over against them to relieve them? Has he ever had a sky so
dark that he could see in it no star, or a cloud so unchequered that he could trace no
rainbow of promise there? ...
What a beautifully woven web of judgment and mercy does every man's secret
history, in his way through the wilderness of life to the land of promise, present! and
how good, and how wholesome, and how kindly, and how gracious is this blessed
intermingling of both! How do we need the judgment, to keep us humble and
watchful and pure! and how do we need the mercy to keep us hopeful, and to nerve
our efforts, and to stir our hearts, and to sustain us in patience, amid life's battle
and struggle, and disappointment and vexation! Oh, how good it is for us, that we
should thus, therefore, have the rod and staff togetherâ€”the rod to chasten, and the
staff to solace and sustain! How good it is for us, that we should have to "sing of

mercy and judgment!" And yet, what is judgment itself, but mercy with a sterner
aspect? And what are the chidings of judgment, but the sterner tones of the voice of
a Father's love? For even judgment is one of the "all things" that "work together
for good to them that love God, to them that are the called according to his
purpose." â€”Hugh Stowell.
Ver. 1. Mercy and judgment. God intermixeth mercy with affliction: he steeps his
sword of justice in the oil of mercy; there was no night so dark, but Israel had a
pillar of fire in it; there is no condition so dismal, but we may see a pillar of fire to
give light. If the body be in pain, conscience is in peace, â€”there is mercy: affliction
is for the prevention of sin, â€”there is mercy. In the ark there was a rod and a pot
of manna, the emblem of a Christian's condition, mercy interlined with judgment. â
€”Thomas Watson.
ELLICOTT, "(1) Mercy and judgment—or, as some render, grace and right—are
the especially requisite attributes of a good monarch, or of magistrates generally.
(See Matthew 23:23, where the failure to practise them is charged on the ruling class
in Judæa at that time, though, of course, also required in the conduct of every man;
Micah 6:8.) Here, no doubt, as almost all commentators have seen, they are first
regarded ideally as attributes of the Divine King.
“And earthly power doth then show likest God’s,
When mercy seasons justice.”
Will I sing.—Better, will I play.
On the question of the connection of this verse with the rest of the psalm, see
Introduction.
COKE, "Psalms 101:1. I will sing of mercy and judgment— This psalm has a double
reference, and describes the manner in which David intended to act as king of Israel
towards all his subjects, under their different denominations, as they were good or
bad. Towards the faithful in the land, he would shew ‫חסד‬ chesed, constant benignity
and favour. Towards the wicked, and such as obstinately violated the laws, he would
exercise ‫משׁפט‬ mishpat, judgment; as he would judge and punish them according to
their deeds. As this was his fixed purpose, he consecrated this song to God. To thee,
O Lord, says he, I will sing; appealing hereby to him for the sincerity of his
intention, to make mercy and judgment the great rules of his administration; and,
accordingly, it is observed of him, that he executed justice and judgment unto all the
people. 2 Samuel 8:15.
WHEDO , "1. I will sing of mercy and judgment—Two kingly qualities of the first
order, and equally binding on the private citizen. Micah 6:8; Matthew 23:23.
Mercy—The quality of condescending goodness which springs from love.
Judgment—The norm, or rule, of judicial administration. These were the themes of

his song.
Unto thee, O Lord, will I sing—His poetic talent, no less than his kingly power, is
dedicated to Jehovah. So, also, Psalms 45:1, “I speak [dedicate] my works to the
King.”
BE SO , "Psalms 101:1. I will sing of mercy and judgment — It is doubtful
whether David, in thus determining to make mercy and judgment the subjects of his
song, intended the mercy which God had shown him, and the judgment which God
had executed on his enemies; or the mercy and judgment which he himself purposed
to dispense in his dominions, according to the different characters of his subjects.
Possibly he might include both, and the purport of his resolution may be this: I will
praise thee, O Lord, as for all thy other excellences, so particularly for those two
royal perfections of mercy and justice, or judgment, which thou hast so eminently
discovered in the government of the world, and of thy people Israel; and I will make
it my care to imitate thee, as in other things, so especially in these virtues, which are
so necessary for the discharge of my trust, and the good government of thy and my
people. “The Psalm,” says Dr. Dodd, “has a double reference, and describes the
manner in which David intended to act toward his subjects, under their different
denominations, as they were good or bad ones. Toward the faithful in the land he
would show ‫,חסד‬ chesed, benignity, and favour; toward the wicked, and such as
obstinately violated the laws, he would exercise ‫,משׁפשׂ‬ mishpat, judgment, as he
would judge and punish them according to their deeds. And as this was his fixed
purpose, he consecrated this song to God; appealing hereby to him for the sincerity
of his intention, to make mercy and judgment the great rules of his administration;
and agreeably hereto it is observed of him, that he executed justice and judgment to
all the people, 2 Samuel 8:15 .”
COFFMA , "Verse 1
PSALM 101
THE RESOLUTIO S OF DAVID ASCE DI G THE THRO E
"The Hebrew and all the versions attribute this psalm to David";[1] and there being
nothing in the psalm which is in any manner inconsistent with Davidic authorship,
we shall accept this as authentic. Only this and Psalms 103 are by David in all of
Book IV. "This psalm gives us the resolutions David formed when he came to the
throne; and it is a perfect model according to which a wise prince should regulate
his conduct and his government."[2]
Kidner observed that these noble resolutions to avoid all association with evil men,
"Did not spring from pharisaic pride, but from a king's concern for a clean
administration, honest from the top down."[3]
The psalm naturally falls into two divisions: (1) "The king lays down the rules of his
own conduct; and (2) he declares war on the vermin that especially infested Eastern
courts."[4] These divisions are Psalms 101:1-4 and Psalms 101:5-8.

The horde of evil traffickers usually found in Oriental capitals seeking access to the
king included all kinds of arrogant self-seekers, deceivers, liars, slanderers and
opportunists interested in one thing alone, namely, their own advantage.
The exact time of David's writing this psalm is not known, but most scholars place it
very early in his reign, at a time shortly after he came to the throne. See Psalms
101:2, below.
Psalms 101:1-4
THE KI G'S RESOLUTIO S FOR HIS OW CO DUCT
"I will sing of lovingkindness and justice:
Unto thee, O Jehovah, will I sing praises.
I will behave myself wisely in a perfect way:
Oh when wilt thou come unto me?
I will walk within my house with a perfect heart.
I will set no base thing before mine eyes:
I hate the work of them that turn aside;
It shall not cleave unto me.
A perverse heart shall depart from me:
I will know no evil thing."
"Lovingkindness and justice" (Psalms 101:1). The motto of David's reign would be
God's lovingkindness and justice, principles which the king here resolved to
establish in his kingdom. There would be lovingkindness to the widows, the
fatherless, the poor and oppressed; and justice would be meted out to evil-doers.
"I will behave myself wisely in a perfect way" (Psalms 101:2). An alternative
reading of this is, "I will give heed unto the perfect way." The idea seems to be that
David would do his best to live perfectly in God's sight.
"Oh when wilt thou come unto me?" (Psalms 101:2). Maclaren interpreted this as,
"David's longing to see the Ark of the Covenant brought to Jerusalem."[5] He
applied this as an indication of the early date of the psalm in David's reign.
However, we believe a better view of this expression was that of Adam Clarke, "I
can neither walk in this perfect way, nor grow wise unto salvation, unless thou come

unto me by the grace of thy Spirit; for without thee I can do nothing."[6]
"I will walk within my house with a perfect heart" (Psalms 101:2). This is the truly
revealing test of human character. An interview with any personal counselor will
confirm the fact that many men whose public behavior is above reproach exhibit the
qualities of a wasp or a tiger in the presence of their own families. Abused and
tyrannized wives or children are common social consequences of this.
A Christian man should walk before his own family with the utmost care to treat
them with lovingkindness, consideration, understanding, and toleration of their
mistakes, loving them, as an apostle said, "even as Christ loved the Church and gave
himself up to death for her." Such a person adorns the doctrine of God. "I will set
no base thing before mine eyes" (Psalms 101:3). "He will not allow any proposition
or purpose that is morally worthless or vile to be brought before him for
consideration."[7]
"I hate the work of them that turn aside" (Psalms 101:3). The "turning aside" here
is a reference to sin, "missing the mark." The alternative reading renders it, "I hate
the doing of unfaithfulness."
"A perverse heart shall depart from me" (Psalms 101:4). A king especially needed a
resolution of this kind, because pride and stubbornness have led to the ruin of many
a monarch. A perverse heart is the opposite of a heart that consents to be corrected
by the Word of God. David indeed manifested the quality extolled here in his
humbly accepting the reproof of athan the prophet following his shameful conduct
with Bathsheba.
"I will know no evil thing" (Psalms 101:4). The alternative reading is, "I will know
no evil person." The resolution is that no evil person, or evil thing, shall be accepted
and tolerated as an adviser, an associate, or a deputy authority under him.
CO STABLE, "Verses 1-8
Psalm 101
David voiced his desire and commitment to maintain holiness in his personal life,
and in his court, in this royal psalm. One writer classified this as a psalm of
dedication. [ ote: Wiersbe, The . . . Wisdom . . ., p273.]
"The qualities of Jesus the Messiah, as given in Isaiah 11:1-5 and in this Psalm ,
reveal a fulfillment of the theocratic ideal: concern for integrity, justice, and
devotion. Similarly, the followers of Jesus must conform to his high standards (
Psalm 101:6; cf. 1 Timothy 3:1-16; 2 Timothy 2:14-26; Titus 1:6-9)." [ ote:
VanGemeren, p640.]
EBC, "THE contents of this psalm go far towards confirming the correctness of the
superscription in ascribing it to David, as Ewald acknowledges. To call it an ideal
description of a Jewish king, dramatically put into such a ruler’s mouth, does not do

justice to the ring of earnestness in it. o doubt, subjective impressions are
unreliable guides, but it is difficult to resist the impression that a kingly voice is
audible here, speaking no ideal description, but his own stern resolves. It is a royal
"proclamation against vice and immorality," appropriate to the beginning of a
reign. If we accept the superscription, and interpret the abrupt question in Psalms
101:2. "When wilt Thou come to me?" as the utterance of David’s longing to see the
Ark set in Jerusalem, we get a most fitting period for the psalm. He had but recently
ascended the throne. The abuses and confusions of Saul’s last troubled years had to
be reformed. The new king felt that he was God’s viceroy; and here declares what
he will strive to make his monarchy-a copy of God’s. He gives evildoers fair
warning, and bids all true men be sure of his favour. But he will take heed to
himself, before he seeks to purge his court. So the psalm, though it has no strophical
arrangement, falls into two main parts, in the first of which the king lays down the
rule of his own conduct, and, in the second, declares war against the vermin that
infest especially an Eastern court-slanderers, arrogant upstarts, traffickers in lies.
His ambition is to have Jehovah’s city worthy of its true King, when He shall deign
to come and dwell in it: Therefore his face will be gracious to all good men, and his
hand heavy on evildoers. The psalm is "A mirror for Magistrates," to quote the title
of an old English book.
The first words of the psalm seem at first sight incongruous with its contents, which
are singularly devoid of praise. But they are not meant to refer to the psalm, but
declare the singer’s purpose for his whole life. If the speaker is a real character, he
is a poet king. Of whom is that singular combination of royalty and minstrelsy so
true as of David? If the speaker is an ideal, is it not peculiar that the first
qualification of the ideal king should be that he is a poet? The suggestion that
"lovingkindness and judgment" are here the monarch’s virtues, not Divine
attributes, is negatived by usage and by the following clause, "To Thee, Jehovah,
will I sing." But it is as a king that the psalmist vows to praise these twin
characteristics of the Divine rule; and his song is to be accompanied by melodious
deeds, which shape themselves after that pattern for rulers and all men. Earthly
power is then strongest when, like God’s, it is informed by lovingkindness and based
on righteousness. In this connection, it is significant that this psalm, describing what
a king should be, has been placed immediately after the series which tells who the
true King of Israel and the world is, in whom these same attributes are ever linked
together.
SIMEO , "MERCY A D JUDGME T GROU DS OF PRAISE
Psalms 101:1. I will sing of mercy and judgment: unto thee, O Lord, will I sing.
THERE are many things in the Christian’s experience, the precise quality of which
he would find it difficult to determine, if they had not been recorded, as experienced
by others, of whose piety we can have no doubt. To sing of mercy, and to be resigned
to judgment, would appear to most Christians a suitable expression of their feelings
under the different dispensations. But David, in a review of his past life, and under
circumstances as they existed at the time when he wrote this psalm, declared both

mercy and judgment to be equally proper grounds for praise and thanksgiving; and
the repetition of his determination to praise God for them shewed that he spake not
inconsiderately, but the deliberate and determined purpose of his mind.
That we may be led to adopt the same pious determination, I will endeavour to set
before you,
I. The dealings of God with his people—
We should naturally expect that God would act in a way of mercy only to his
friends, and of judgment only to his enemies. But towards both the one and the
other he sees fit to dispense a mixed lot, reserving the unmixed portion for the
eternal world. The ungodly, whilst partakers of some judgments, certainly enjoy
many mercies: and the godly, whilst abounding in mercies, are exposed also to some
judgments.
Some they feel in common with the world at large—
[In their bodies, they are liable to pain, sickness, and death, even as others. In their
minds, too, they may be afflicted with the loss of friends, with ill-treatment from
enemies, with distress in their families, with embarrassment in their worldly
circumstances. In these respects, one lot comes to all; nor can we discern God’s love
towards them by any thing of this outward nature [ ote: Ecclesiastes 9:1.].]
To some also they are subjected, that are peculiar to themselves—
[The ungodly are not, in general, sensible of any particular tokens of God’s
displeasure, as arising out of any variations of their conduct towards him: but the
saints, who know what it is to have the light of his countenance lifted up upon them,
are very keenly sensible of his withdrawment from them, when, by any secret
neglects, they have provoked him to hide his face from them: and such frowns from
their heavenly Father are inexpressibly painful to their soul [ ote: Psalms 77:7-9;
Psalms 88:14-16.] — — — The temptations of Satan, too, to which the ungodly are,
for the most part, utter strangers, are sometimes like fiery darts in the souls of the
righteous. one can tell what “wrestlings” many a devout soul has “with the
principalities and powers of hell:” but verily, those, whose lot it is to sustain them,
find them a source of extreme pain at the time [ ote: Ephesians 6:12; Ephesians
6:16.]. Holy Job [ ote: Job 6:2-4.], and the Apostle Paul [ ote: 2 Corinthians 12:8.],
yea, and our blessed Lord himself, complained bitterly under these trials [ ote:
Luke 22:44; Luke 22:53.]; from which the vassals of Satan are exempt, and to which
they only who are his determined enemies are exposed. or must I omit to mention
the persecutions to which many are called to submit for righteousness sake. Those
recorded in the 11th chapter of the Epistle to the Hebrews are amply sufficient to
shew that they are not easy to be borne [ ote: Hebrews 11:36-37.], nor altogether to
be avoided, by any who will serve their God with fidelity and zeal [ ote: 2 Timothy
3:12.]. Of course, in respect of the measure of these trials, there will be found a great
difference amongst the saints of God: but of some measure, all, in their season, are

called to participate.]
But, mixed as these dispensations are, we are nevertheless prepared to contemplate,
II. The wisdom and goodness of God displayed in them—
Mercies may be sent to the ungodly in judgment; as when “God gave the Israelites
their desires, but sent leanness withal into their souls [ ote: Psalms 106:15.].” So, in
like manner, to his own people he often sends judgment in mercy. In truth, so are we
constituted in our present imperfect state, that we could not bear either mercies or
judgments, if they came alone. Mercies, if unmixed, would “exalt us above measure
[ ote: 2 Corinthians 12:7. twice mentioned in that one verse.];” and judgments, if
unmixed, would sink us into despondency. A ship needs both sails and ballast, to
carry it forward in safety: and so the Christian needs a diversity of dispensations, in
order to accomplish in him the purposes of God’s grace. God sends them to his
people,
1. To form them to the divine image—
[The divine image consists not in any one perfection, but in an assemblage of every
perfection that can possibly be imagined. So the perfection of a Christian consists
not in one grace, or even in one set of graces, but in a combination of all the graces
which are suited to a redeemed soul, and calculated to advance the honour of our
God. ow, all of these are formed by that variety of dispensations of which we have
been speaking. The workings of the soul under so many different circumstances will
tend to shew a man what he really is, and consequently to humble him in the dust
before God: whilst the dealings of God with him will wonderfully display the
character of God himself, and lead forth the soul in the devoutest acknowledgments
to him for past mercies, and in the most implicit confidence in him for future
blessings. In a word, all the active and passive virtues will be generated in the soul,
and be called forth into united and harmonious exercise; so that by these
dispensations the Believer will be assimilated unto “God, who is light itself, and in
whom is no darkness at all [ ote: 1 John 1:5.].”]
2. To stimulate them in their way to glory—
[Mercies have a tendency to fill the soul with love to God, and to make it pant for
the full enjoyment of God in heaven. Judgments also operate to the same end, by
weaning the soul from present things, and causing it to long for that rest which
remaineth for it in a better world. It was not peculiar to the Apostle Paul to “desire
to depart, and to be with Christ.” Every one who feels the vanity of earthly things,
and has a foretaste of the world to come, will be like-minded with him. A weariness
of life may be felt, and is often felt, by the most ungodly of men. That, therefore, is
not the experience which I am speaking of: that results from a total ignorance of
God’s mercies, and a dissatisfaction with their appointed lot. The state of mind to
which I refer, is well expressed by St. Paul, when he says, “We that are in this
tabernacle do groan, being burthened: not that we would be unclothed, but clothed

upon, that mortality may be swallowed up of life [ ote: 2 Corinthians 5:4.].” To the
voice of Christ, saying, “Behold, I come quickly,” it responds with joyful confidence;
“Even so, come, Lord Jesus [ ote: Revelation 22:20.]!”]
Whilst they answer such ends as these, we cannot but see,
III. The light in which they should invariably be viewed—
The saints in every age have acknowledged the goodness of God in them—
[David, in my text, speaks of judgment, as well as mercy, as the ground of his
devoutest acknowledgments. And he elsewhere not only declares that “it is good for
him to have been afflicted [ ote: Psalms 119:71.],” but traces his afflictions to the
faithfulness of God [ ote: Psalms 119:75.]; evidently intimating, that he regarded
them as comprehended in the covenant of grace, and as promised, so far as they
should be needful for him, by a faithful and unchanging God. St. Paul even “took
pleasure in them” in this view [ ote: 2 Corinthians 12:10.]: and regarded them not
only as light, but “as lightness itself”, from the consideration that they were
“working out for him a far more exceeding and eternal weight of glory [ ote: 2
Corinthians 4:17-18. The Greek.].” The same experience also is ascribed to all the
saints: for, of every true Christian it is said, “We glory in tribulations also, knowing
that tribulation worketh patience; and patience, experience; and experience, hope;
and hope maketh not ashamed [ ote: Romans 5:3-5.].”]
And we also should be prepared to join in their anthems of praise—
[Our views of eternity should swallow up all inferior considerations; and that
dispensation be most welcomed which most conduces to our eternal interests. To
flesh and blood, that which is attended with present comfort appears best; but it is
not really so. A wind that is somewhat cross will urge on a ship more steadily, and
carry it forward more rapidly, than one which is quite direct; because it will fill all
the sails. So a measure of adversity will operate more favourably on our Christian
course, than a state of unmixed prosperity. Taken in connexion, the good and the
evil mutually assist each other, and “work together for good unto all them that love
God, and have been called by him according to his purpose [ ote: Romans 8:28.].”
Our blessed Lord himself “was made perfect through sufferings:” and what was
subservient to his benefit, cannot fail of being conducive to ours also: and
consequently, the acknowledgments which we should make respecting them in the
eternal world should now at this time constitute an essential part of our
thanksgivings to God.]
Who does not see here—
1. The value and importance of faith?
[Sense beholds things as they appear. Faith beholds them as they really are. Faith
views them both in their source and end: it traces every thing to God, as the all-wise

and infinitely gracious Disposer of all events. Faith comprehends that saying, “Is
there evil in the city and the Lord hath not done it?” It fully accedes, also, to that
inspired declaration, “Whom the Lord loveth he chasteneth, and scourgeth every
son whom he receiveth.” Hence, if our mercies were unmixed, it would be far from
regarding it as a token for good: it would rather suggest, that we were bastards and
not sons; because there is no son whom a wise father chasteneth not [ ote: Hebrews
12:6-8.]. Learn then, my Brethren, to “walk by faith and not by sight [ ote: 2
Corinthians 5:7.].” You well know how greatly Jacob erred, when he said, “All these
things are against me [ ote: Genesis 42:36.].” In fact, the very events which he so
much deplored, were the means which God had ordained for the preservation of
himself and all his family. Job too, in the midst of all his trials, little thought in what
they would issue. But “you have seen the end of them [ ote: James 5:11.];” and if
you will wait to see the Lord’s end in every thing that wears a painful aspect in his
dispensations towards you, I may venture to assure you that the time is coming
when you shall add your testimony to that of old, “He hath done all things well.”
Your way may be circuitous and painful: but you will find, at the last, that “he has
led you in the right way.”]
2. The blessedness of true Believers?
[Where is the man under heaven, except the Believer, who can adopt the language of
the text, or carry it into effect? Ungodly men may sing when all goes well with them:
but where is he that will sing in the midst of his afflictions, and make his afflictions
themselves a ground of joy? owhere is that man to be found, but in the Church of
Christ; for it is to his believing people only that “God giveth songs in the night.” On
the other hand, there is not an individual in the Church of Christ who is not
privileged to experience this joy, and who does not actually possess it in proportion
as he has made a progress, in the divine life. Hear the prophet of old: “Although the
figtree shall not blossom, neither shall fruit be in the vines; the labour of the olive
shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold,
and there shall be no herd in the stalls; yet I will rejoice in the Lord; I will joy in the
God of my salvation [ ote: Habakkuk 3:17-18.].” Take this for your pattern,
Brethren. You may be brought into trials, which may seem to menace your very
existence: but, however the storm may rage, your Saviour is embarked in the vessel
with you; yea, and is also sitting at the helm. Only reflect on his conflicts, victories,
and triumphs; and you will see the way that is marked out for you: and as He
fought and overcame, and is set down upon his Father’s throne, so shall you also
overcome, and enjoy the full recompence of your trials upon your Father’s throne
for ever and ever. And say, whether there will be one incident for which you will not
bless your God in the eternal world? If not, then view every thing now as proceeding
from his love, and as leading to the full enjoyment of heaven: and sing now both of
mercy and judgment, as you will sing, when they shall have come to their final
termination, and all present scenes shall be consummated in eternal bliss. I
conclude, then, with that direction of the Apostle which is so suited to the occasion,
“In every thing give thanks: for this is the will of God in Christ Jesus concerning
you [ ote: 1 Thessalonians 5:18.].”]

PULPIT, "Tins psalm describes the rightful conduct and proper principles of action
of an Israelite king. It is regarded by some as a portrait of an ideal ruler,
dramatically put into his mouth; by others, as an actual address to God by a real
ruler, making profession of his intentions, and asking God to aid him (Psalms
101:2). The "title" of the psalm, both in the Hebrew and the Septuagint, which
ascribes it to David, favours the latter view. Ewald and De Wette, who maintain the
Davidical authorship, note the simplicity, depth, and concentration of the thought as
wholly worthy of the reputed writer.
Metrically, the psalm divides itself into two stanzas, each of four verses. In the first
stanza (Psalms 101:1-4) the writer declares the principles on which he intends to act
in his private life. In the second (Psalms 101:5-8) he enunciates those by which he
means to be guided in his government of the people.
Psalms 101:1
I will sing of mercy and judgment. The writer does not mean that he is about, in this
present psalm, to sing of God's mercy and justice, but that he will make it one of the
rules of his life to do so. Unto thee, O Lord, will I sing; or, "will I make melody"
(Cheyne, Kay).
K&D 1-8, "This is the “prince's Psalm,”
(Note: Eyring, in his Vita of Ernest the Pious Duke of Saxe-Gotha, v. 1601, d. 1675,
relates that he sent an unfaithful minister a copy of the 101st Psalm, and that it
became a proverb in the country, when an official had done anything wrong: He will
certainty soon receive the prince's Psalm to read.)
or as it is inscribed in Luther's version, “David's mirror of a monarch.” Can there be any
more appropriate motto for it than what is said of Jahve's government in Psa_99:4? In
respect of this passage of Psa_99:1-9, to which Psa_100:1-5 is the finale, Psa_101:1-8
seems to be appended as an echo out of the heart of David. The appropriateness of the
words ‫ּור‬‫מ‬ְ‫ז‬ ִ‫מ‬ ‫ד‬ִ‫ו‬ ָ‫ד‬ ְ‫ל‬ (the position of the words is as in Psa_24:1-10; 40; 109:1-110:7; 139) is
corroborated by the form and contents. Probably the great historical work from which
the chronicler has taken excerpts furnished the post-exilic collector with a further
gleaning of Davidic songs, or at least songs that were ascribed to David. The Psalm
before us belongs to the time during which the Ark was in the house of Obed-Edom,
where David had left it behind through terror at the misfortune of Uzzah. David said at
that time: “How shall the Ark of Jahve come to me (the unholy one)?” 2Sa_6:8. He did
not venture to bring the Ark of the Fearful and Holy One within the range of his own
house. In our Psalm, however, he gives utterance to his determination as king to give
earnest heed to the sanctity of his walk, of his rule, and of his house; and this resolve he
brings before Jahve as a vow, to whom, in regard to the rich blessing which the Ark of
God diffuses around it (2Sa_6:11.), he longingly sighs: “When wilt Thou come to me?!”
This contemporaneous reference has been recognised by Hammond and Venema. From
the fact that Jahve comes to David, Jerusalem becomes “the city of Jahve,” Psa_101:8;
and to defend the holiness of this the city of His habitation in all faithfulness, and with
all his might, is the thing to which David here pledges himself.
The contents of the first verse refer not merely to the Psalm that follows as an
announcement of its theme, but to David's whole life: graciousness and right, the self-

manifestations united ideally and, for the king who governs His people, typically in
Jahve, shall be the subject of his song. Jahve, the primal source of graciousness and of
right, it shall be, to whom he consecrates his poetic talent, as also his playing upon the
harp. ‫ד‬ ֶ‫ס‬ ֶ‫ח‬ is condescension which flows from the principle of free love, and ‫ט‬ ָ ְ‫שׁ‬ ִ‫מ‬ legality
which binds itself impartially and uncapriciously to the rule (norm) of that which is right
and good. They are two modes of conduct, mutually tempering each other, which God
requires of every man (Mic_6:8, cf. Mat_23:23 : τᆱν κρίσιν καᆳ τᆵν ᅞλεον), and more
especially of a king. Further, he has resolved to give heed, thoughtfully and with an
endeavour to pursue it ( ְ ‫יל‬ ִⅴ ְ‫שׂ‬ ִ‫ה‬ as in Dan_9:13), unto the way of that which is perfect,
i.e., blameless. What is further said might now be rendered as a relative clause: when
Thou comest to me. But not until then?! Hitzig renders it differently: I will take up the
lot of the just when it comes to me, i.e., as often as it is brought to my knowledge. But if
this had been the meaning, ‫ר‬ ַ‫ב‬ ְ‫ד‬ ִ would have been said instead of ְ‫ך‬ ֶ‫ר‬ ֶ‫ד‬ ְ (Exo_18:16, Exo_
18:19; 2Sa_19:12 [11]); for, according to both its parts, the expression ‫תמים‬ ‫דוך‬ is an
ethical notion, and is therefore not used in a different sense from that in Psa_101:6.
Moreover, the relative use of the interrogative ‫י‬ ַ‫ת‬ ָ‫מ‬ in Hebrew cannot be supported, with
the exception, perhaps, of Pro_23:35. Athanasius correctly interprets: ποθራ σου τᆱν
παρουσίαν, ᆣ δέσποτα, ᅷµείροµαί σου τᇿς ᅚπιφανείας, ᅊλλᆭ δᆵς τᆵ ποθούµενον. It is a question
of strong yearning: when wilt Thou come to me? is the time near at hand when Thou wilt
erect Thy throne near to me? If his longing should be fulfilled, David is resolved to, and
will then, behave himself as he further sets forth in the vows he makes. He pledges
himself to walk within his house, i.e., his palace, in the innocence or simplicity of his
heart (Psa_78:72; Pro_20:7), without allowing himself to be led away from this frame of
mind which has become his through grace. He will not set before his eyes, viz., as a
proposition or purpose (Deu_15:9; Exo_10:10; 1Sa_29:10, lxx), any morally worthless
or vile matter whatsoever (Psa_41:8, cf. concerning ‫ל‬ ַ‫ע‬ַ ִ‫ל‬ ְ‫,ב‬ Psa_18:5). The commission of
excesses he hates: ‫שׂה‬ ֲ‫ע‬ is infin. constr. instead of ‫שׂוֹת‬ ֲ‫ע‬ as in Gen_31:28; Gen_50:20; Pro_
21:3, cf. ‫ּה‬‫א‬ ְ‫ר‬ Gen_48:11, ‫ּו‬‫ת‬ ְ‫שׁ‬ Pro_31:4. ‫ים‬ ִ‫ט‬ ֵ‫ס‬ (like ‫ים‬ ִ‫ט‬ ֵ‫שׂ‬ in Hos_5:2), as the object of ‫,עשׂה‬
has not a personal (Kimchi, Ewald) signification (cf. on the other hand Psa_40:5), but
material signification: (facta) declinantia (like ‫ים‬ ִ‫ד‬ֵ‫,ז‬ Psa_19:13, insolentia; ‫ים‬ ִ‫ל‬ ְ‫ּב‬‫ה‬, Zec_
11:7, vincientia); all temptations and incitements of this sort he shakes off from himself,
so that nothing of the kind cleaves to him. The confessions in Psa_101:4 refer to his own
inward nature: ‫שׁ‬ ֵ ִ‫ע‬ ‫ב‬ ֵ‫ל‬ (not ‫ב‬ ֵ‫שׁ־ל‬ ֶ ִ‫,ע‬ Pro_17:20), a false heart that is not faithful in its
intentions either to God or to men, shall remain far from him; wickedness (‫ע‬ ָ‫ר‬ as in Psa_
36:5) he does not wish to know, i.e., does not wish to foster and nurture within him.
Whoso secretly slanders his neighbour, him will he destroy; it will therefore be so little
possible for any to curry favour with him by uncharitable perfidious tale-bearing, of the
wiliness of which David himself had had abundant experience in his relation to Saul,
that it will rather call forth his anger upon him (Pro_30:10). Instead of the regularly
pointed ‫י‬ִ‫נ‬ ְ‫ּושׁ‬‫ל‬ ְ‫מ‬ the Kerî reads ‫י‬ִ‫נ‬ ְ‫שׁ‬ ָ‫ל‬ ְ‫,מ‬ melŏshnı, a Poel (‫ן‬ ֵ‫לשׁ‬ linguâ petere, like ‫ן‬ֵ‫ּי‬‫ע‬ oculo petere,
elsewhere ‫ין‬ ִ‫שׁ‬ ְ‫ל‬ ִ‫,ה‬ Pro_30:10) with ŏ instead of ō (vid., on Psa_109:10; Psa_62:4) and with
Chirek compaginis (vid., on Psa_113:1-9). The “lofty of eyes,” i.e., supercilious, haughty,
and the “broad of heart,” i.e., boastful, puffed up, self-conceited (Pro_28:25, cf. Psa_

21:4), him he cannot endure (‫ֽל‬ ָ‫,אוּכ‬ properly fut. Hoph., I am incapable of, viz., ‫את‬ ֵ‫שׂ‬ ָ‫,ל‬
which is to be supplied as in Isa_1:13, after Pro_30:21; Jer_44:22).
(Note: In both instances the Masora writes ‫ּו‬‫ת‬‫ּו‬‫א‬ (plene), but the Talmud, B.
Erachin 15b, had ‫אתו‬ before it when it says: “Of the slanderer God says: I and he
cannot dwell together in the world, I cannot bear it any longer with him (‫ּו‬ ִ‫)”.)א‬
On the other hand, his eyes rest upon the faithful of the land, with the view, viz., of
drawing them into his vicinity. Whoso walks in the way of uprightness, he shall serve
him (‫ת‬ ֵ‫ר‬ ֵ‫,שׁ‬ θεραπεύειν, akin to ‫ד‬ ַ‫ב‬ ָ‫,ע‬ δουλεύειν). He who practises deceit shall not stay
within his house; he who speaks lies shall have no continuance (‫ּון‬ⅴִ‫י‬ is more than
equivalent to ‫ּון‬‫כ‬ָ‫)נ‬ before (under) his eyes. Every morning (‫ים‬ ִ‫ר‬ ָ‫ק‬ ְ ַ‫ל‬ as in Psa_73:14; Isa_
33:2; Lam_3:23, and ‫ים‬ ִ‫ר‬ ָ‫ק‬ ְ‫ב‬ ִ‫,ל‬ Job_7:18), when Jahve shall have taken up His abode in
Jerusalem, will he destroy all evil-doers (‫י‬ ֵ‫ע‬ ְ‫שׁ‬ ִ‫ר‬ as in Psa_119:119), i.e., incorrigibly wicked
ones, wherever he may meet them upon the earth, in order that all workers of evil may
be rooted out of the royal city, which is now become the city of Jahve.
2 I will be careful to lead a blameless life—
when will you come to me?
I will conduct the affairs of my house
with a blameless heart.
BAR ES, "I will behave myself wisely - In the choice of principles to guide me;
in my conduct in my family; in my official relations. This expresses a “desire” to act
wisely, and a “purpose” to do it.
In a perfect way - In accordance with the perfect rules of right. I will make these my
guide. I will “aim” to be perfect; I will have before me a perfect standard.
O when wilt thou come unto me? - Perhaps this would be better rendered, “When
thou dost come unto me;” that is, When then dost visit me and my dwelling, thou shalt
find that these are the principles which regulate and govern me in my house. The idea is
that God would come to visit his habitation, and inspect his conduct; and that whenever
this should occur, however often it might be, or however unexpectedly he might come,
he should “always” find these principles governing him in his family. A man should so

live that “whenever” God comes into his dwelling, or when anyone comes, or however
narrow and searching may be the inspection, these principles shal be found to regulate
his conduct.
I will walk within my house - Before my family; in the principles which shall
govern me there.
With a perfect heart - Always aiming to do exactly that which is right: in my
general conduct; in the rules by which I live; in my treatment of all under my charge and
in my employ. The great principles of “right,” in everything - in the smallest matters -
shall guide and govern me.
CLARKE, "I will behave myself wisely - God’s law prescribes a perfect way of
life; in this perfect way I have professed to walk, and I must act wisely in order to walk in
it.
When wilt thou come unto me? - I can neither walk in this way, nor grow wise
unto salvation, unless thou come unto me by thy grace and Spirit; for without thee I can
do nothing.
I will walk within my house - It is easier for most men to walk with a perfect heart
in the Church, or even in the world, than in their own families. How many are as meek as
lambs among others, when at home they are wasps or tigers! The man who, in the midst
of family provocations, maintains a Christian character, being meek, gentle, and long-
suffering to his wife, his children, and his servants, has got a perfect heart, and adorns
the doctrine of God his Savior in all things.
The original is very emphatic; ‫אתהלך‬ ethhallech, “I will set myself to walk,” I will make
it a determined point thus to walk. I will bear and forbear with children, servants, etc.,
not speaking rashly, nor giving way to bad tempers. Through various motives a man will
behave with propriety and decorum among others; but none of these motives operate in
his own house where he feels himself master, and consequently under no restraint.
GILL, "I will behave myself wisely in a perfect way, So David did before he came
to the throne, which made Saul fear him, and the people love him, 1Sa_18:14 and so he
resolved to do, and did afterwards; and thus it becomes all good men, in every station of
life, to do: and then do they behave wisely, when they walk circumspectly, not as fools,
but as wise, redeeming the time; when they make the perfect law of liberty, the word of
God, the rule of their faith; take Christ for their pattern and example, and the Spirit for
their guide; when they walk as becomes the Gospel of Christ; seek the glory of God, and
the good of others; behave inoffensively to all, and live as pilgrims and strangers here;
attending closely to their duty, walking in all the commandments of the Lord blameless:
and yet it is certain that no man lives without sin, or does or can behave himself wisely in
so "perfect a way" and manner as to have no fault in him; wherefore this seems most
applicable to Christ, who, as it was prophesied he should, so he did "deal prudently", or
behave wisely, Isa_52:13, where the same word is used as here; and this is true of Christ
throughout the whole of his life; in his infancy, when but twelve years of age; in his
public ministry, in his conduct towards all men; in his answers to the ensnaring
questions of his enemies; in his behaviour at his apprehension, arraignment,
condemnation and crucifixion; and this to perfection, so as that the least fault could not
be found in him:

O when wilt thou come unto me? and perform thy promise in bringing me to rule
over all the tribes of Israel: or it may be read without an interrogation, "when thou wilt
come unto me" (g); that is, when thou wilt grant me thy gracious presence, and divine
assistance, then I will behave myself wisely, in a perfect way; or "in the way of perfect"
(h) and upright men, and will walk with them, and do as they do; without the grace of
God, and strength of Christ, and the assistance of the Spirit, nothing is to be done that is
wise and good: if it is applied to Christ, it respects the time of his sufferings and death,
when he was without the divine Presence and help:
I will walk within my house with a perfect heart; or "in the integrity of my heart"
(i); in a sincere and upright manner, ruling my own house well, and setting a good
example to all in the family; and so should all good men do, performing all duties of
religion in the family; be a pattern of good works, bring up their children in the nurture
and admonition of the Lord, and neglect nothing that may contribute to their real good
and the glory of God: the house of Christ is his church and people: here he walks and
manifests himself, giving proofs of his sincere love and affection to them: the Targum
paraphrases it,
"the house of my doctrine;''
such is the church of Christ, Isa_2:3.
HE RY, "The general resolution David took up to conduct himself carefully and
conscientiously in his court, Psa_101:2. We have here,
1. A good purpose concerning his conversation - concerning his conversation in
general (how he would behave himself in every thing; he would live by rule, and not at
large, not walk at all adventures; he would, though a king, by a solemn covenant bind
himself to his good behaviour), and concerning his conversation in his family
particularly, not only how he would walk when he appeared in public, when he sat in the
throne, but how he would walk within his house, where he was more out of the eye of
the world, but where he still saw himself under the eye of God. It is not enough to put on
our religion when we go abroad and appear before men; but we must govern ourselves
by it in our families. Those that are in public stations are not thereby excused from care
in governing their families; nay, rather, they are more concerned to set a good example
of ruling their own houses well, 1Ti_3:4. When David had his hands full of public
affairs, yet he returned to bless his house, 2Sa_6:20. He resolves, (1.) To act
conscientiously and with integrity, to walk in a perfect way, in the way of God's
commandments; that is a perfect way, for the law of the Lord is perfect. This he will
walk in with a perfect heart, with all sincerity, not dissembling either with God or men.
When we make the word of God our rule, and are ruled by it, the glory of God our end,
and aim at it, then we walk in a perfect way with a perfect heart. (2.) To act
considerately and with discretion: I will behave myself wisely; I will understand or
instruct myself in a perfect way, so some. I will walk circumspectly. Note, We must all
resolve to walk by the rules of Christian prudence in the ways of Christian piety. We
must never turn aside out of the perfect way, under pretence of behaving ourselves
wisely; but, while we keep to the good way, we must be wise as serpents.
2. A good prayer: O when wilt thou come unto me? Note, It is a desirable thing, when
a man has a house of his own, to have God come to him and dwell with him in it; and

those may expect God's presence that walk with a perfect heart in a perfect way. If we
compare the account which the historian gives of David (1Sa_18:14), we shall find how
exactly it answers his purpose and prayer, and that neither was in vain. David, as he
purposed, behaved himself wisely in all his ways; and, as he prayed, the Lord was with
him.
JAMISO , "He avows his sincere purpose, by God’s aid, to act uprightly (Gen_17:1;
Psa_18:30).
SBC, "David’s subject in this Psalm is the ordering and hallowing of family life by
bringing it under the influences and sanctions of religion.
I. That which strikes us first of all in this Psalm is that the qualifications for continuing
in the household of David are to be moral qualifications. That which shall disqualify men
from living with him is not want of ability or want of distinction, but want of loyalty to
goodness and to God.
II. The qualifications for membership in David’s house are chiefly negative. He is more
careful to say who shall not than who shall enjoy the privilege. David hopes that with the
coming of the sacred ark to Jerusalem—in other words, that with a nearer contact with
the presence of God—he will be able to effect a great change. If people are not to be
expelled, they must be improved; they must be converted. The restored sense of a sacred
presence among them, the active works of the ministers and the sanctuary, the
pervading atmosphere of worship and praise—these things would in time make the
reformation which David had at heart easy and natural.
III. In Christendom the family is a different and a more beautiful thing than it was in
David’s time. Each father of a family can, by God’s help, say, with David, that he will
walk in his house with a perfect heart. To every head of a household has been committed
a great power of influencing those about him for good. Influence them in some way he
certainly will: if not for good, then for evil.
Two lessons would seem to be suggested by this Psalm of King David. (1) Observe the
order and method of David’s proceeding. He began by improving himself. (2) The
improvement of the family can only be procured by religious, as distinct from merely
moral, influences.
H. P. Liddon, Christian World Pulpit, vol. xxvii., p. 241.
CALVI , "2I will behave myself prudently in a perfect way David here shows that
he carefully considered how weighty a charge was laid upon him when he was made
king. We know, and it is a truth taught us by experience, that almost all kings are
intoxicated with the splendors of royalty; and the proverb was not used without
foundation in ancient times, “A king must be born either a king or a fool.” It is
indeed a mistake to say that kings are born fools. Men were led to speak in this
manner, because it commonly happens that those who are invested with the
government of kingdoms and empires are fools and blockheads. And surely it is a
remarkable instance of the vengeance of God, that beasts, and such as are altogether
unworthy to be numbered among men, commonly possess the highest authority. But
although kings are not born fools, yet they are so blinded by their dignity, that they
think themselves in no respect indebted to their subjects, become arrogant and

haughty in their carriage, recklessly plunge into their pleasures, and at length
utterly forget themselves. David therefore says, I will behave myself prudently, or,
which amounts to the same thing, I will look warily to myself; it being a rare virtue
for the man who may do as he pleases to exercise such moderation, as not to allow
himself liberty in any degree to do evil. He then who is exalted to sovereign power,
and yet, instead of attempting to go as far as he can in doing mischief, restrains
himself by self-control, is endued with true understanding. In short, David protests
that he will not be like other kings who are infatuated by their own dignity; but that
according to the greatness of the charge imposed upon him, he would endeavor
wisely to perform his duty. It is to be observed, that he represents wisdom as
consisting in a perfect way, or in uprightness. From this we learn that tyrants who
employ their talents in forming wicked devices, and who are daily contriving new
methods for burdening and oppressing their subjects; in short, who are ingenious
only in doing mischief, are not wise towards God. Many persons, it is true, dislike
such craftiness; but still, it is undeniable that, if kings are intent upon enlarging the
boundaries of their kingdom, and are masters in refined policy for accomplishing
such a purpose, this is accounted the most perfect wisdom which they can possess,
and is extolled to the skies. David, on the contrary, covets no other wisdom but that
which is the mistress of integrity. Till thou comest to me These words may be read in
two ways. Some translate them interrogatively, When wilt thou come? as if David
besought God not to subject him to any longer delay. And truly he had just ground
to groan and lament, when he saw himself so long oppressed with poverty, and
driven from place to place a wretched exile. It had been better for him to have lived
obscure and unnoticed in his father’s cottage, following his former occupation as a
shepherd, than to be anointed king, that, being driven out of his country, he might
live in utter dishonor and hatred. But I prefer reading the sentence without
interrogation, until or when thou comest; and yet even this I interpret somewhat
differently from the majority of commentators, understanding it to mean, that
although David still continued in the condition of a private person, and did not
enjoy the royal power which had been promised him, he nevertheless did not cease
in the meantime to follow after uprightness. Thus he sets the midst of his house in
opposition to palaces and public buildings; as if he had said, Within my private
house or in my family.
SPURGEO , "Ver. 2. I will behave myself wisely in a perfect way. To be holy is to
be wise; a perfect way is a wise way. David's resolve was excellent, but his practice
did not fully tally with it. Alas! he was not always wise or perfect, but it was well
that it was in his heart. A king had need be both sage and pure, and, if he be not so
in intent, when he comes to the throne, his after conduct will be a sad example to his
people. He who does not even resolve to do well is likely to do very ill. Householders,
employers, and especially ministers, should pray for both wisdom and holiness, for
they will need them both.
O when wilt thou come unto me? â€”an ejaculation, but not an interruption. He
feels the need not merely of divine help, but also of the divine presence, that so he
may be instructed, and sanctified, and made fit for the discharge of his high
vocation. David longed for a more special and effectual visitation from the Lord

before he began his reign. If God be with us we shall neither err in judgment nor
transgress in character; his presence brings us both wisdom and holiness; away
from God we are away from safety. Good men are so sensible of infirmity that they
cry for help from God, so full of prayer that they cry at all seasons, so intense in
their desires that they cry with sighs and groanings which cannot be uttered, saying,
"O when wilt thou come unto me?"
I will walk within my house with a perfect heart. Piety must begin at home. Our first
duties are those within our own abode. We must have a perfect heart at home, or we
cannot keep a perfect way abroad. otice that these words are a part of a song, and
that there is no music like the harmony of a gracious life, no psalm so sweet as the
daily practice of holiness. Reader, how fares it with your family? Do you sing in the
choir and sin in the chamber Are you a saint abroad and a devil at home? For
shame! What we are at home, that we are indeed. He cannot be a good king whose
palace is the haunt of vice, nor he a true saint whose habitation is a scene of strife,
nor he a faithful minister whose household dreads his appearance at the fireside.
EXPLA ATORY OTES A D QUAI T SAYI GS.
Ver. 2. I will behave myself wisely. The first thing he vows touching himself, is wise
behaviour; prudence, not sapience; not wise contemplation, but wise action. It is not
wise thoughts, or wise speaking, or wise writing, or wise gesture and countenance,
will serve the turn, but wise behaviour: the former are graceful, but the other
needful. For as the apostle saith of godliness, "Having a show of godliness, but
denying the power thereof"; so certainly there are those who in point of wisdom and
sufficiency that do little or nothing thoroughly, but magno conatu nugas, they make
much ado about small matters; using all the perspectives of shifting they can devise
to make an empty superficies seem a body that hath depth and bulk. â€”George
Hakewill.
Ver. 2. I will walk. Walking is a word often used in Holy Scripture, and especially
by our prophet in this book of the Psalms; yet more often figuratively than properly.
It shall not be amiss, then, out of the property and nature of it, to consider the duties
included and implied in it. The natural acts of it, then, are three; motion, progress,
and moderations. As it includes motion, so is it opposed to lying, or standing, or
sitting; as it includes progress in motion, so is it opposed to jumping or capering up
and down in the same place; as it includes moderation, in a progressive motion, so is
it opposed to violent running. â€”George Hakewill.
Ver. 2. I will walk within my house. Much, though not all of the power of godliness,
lies within doors. It is in vain to talk of holiness if we can bring no letters testimonial
from our holy walking with our relations. Oh, it is sad when they that have reason
to know us best, by their daily converse with us, do speak least for our godliness!
Few so impudent as to come naked into the streets: if men have anything to cover
their haughtiness they will put it on when they come abroad. But witat art thou
within doors? What care and conscience to discharge thy duty to thy near relations?
He is a bad husband that hath money to spend among company abroad, but none to
lay in provisions to keep his family at home. And can he be a good Christian that
spends all his religion abroad, and leaves none for his nearest relations at home?
That is, a great zealot among strangers, and little or nothing of God comes from him
in his family? Yea, it were well if some that gain the reputation of Christians
abroad, did not fall short of others that pretend not to profession in those moral

duties which they should perform to their relations. There are some who are great
strangers to profession, who yet are loving and kind in their way to their wives.
What kind of professors then are they who are dogged and currish to the wife of
their bosom? Who by their tyrannical lording it over them embitter their spirit, and
make them cover the Lord's altar with tears and weeping? There are wives to be
found that are not clamorous, peevish, and froward to their husbands, who yet are
far from a true work of grace in their hearts; do they then walk as becomes holiness
who trouble the whole house with their violent passions? There are servants who
from the authority of a natural conscience, are kept from railing and reviling
language, when reproved by their masters, and shall not grace keep pace with
nature? Holy David knew very well how near this part of a saint's duty lies to the
very heart of godliness; and therefore, when he makes his solemn vow to walk holily
before God, he instanceth this, as one stage wherein he might eminently discover the
graciousness of his spirit; "I will walk within my house with a perfect heart." â€”
William Gurnall.
Ver. 2. Within my house. It is easier for most men to walk with a perfect heart in the
church, or even in the world, than in their own families.
How many are as meek as lambs among others, when at home they are wasps or
tigers. â€”Adam Clarke.
Ver. 2. Within my house with a perfect heart. Even in our best directed
establishments, as well as in private families, cultivation is still in a great measure
confined to intellect alone; and the direct exercise and training of the moral and
religious sentiments and affections are rarely thought of as essential to their full and
vigorous development. Moral precepts are, no doubt, offered in abundance; but
these address thelnselves chiefly to the intellect. We must not be satisfied with
merely exclaiming, "Be kind, just, and affectionate", when perhaps at the very
moment we are counteracting the effect of the advice by our own opposite conduct.
"She told me not to lie", said Guy Rivers in speaking of his mother, "and she set me
the example herself by frequently deceiving my father, and teaching me to disobey
and deceive him." Conduct like this is more common in real life than is supposed,
although generally less flagrant in degree. Parents and teachers indeed too often
forget that the sentiments feel and do not reason, and that, consequently, even a
stupid child may, by the instinctive operation of its moral nature at once detect and
revolt at the immorality of practices, the true character of which its reason is unable
to penetrate or expose. It is one of the most effectual methods of cultivating and
exciting the moral sentiments in children, to set before them the manifestations of
these in our habitual conduct...
What kind of moral duties does the parent encourage, who, recommending
kindness, openness, and justice, tricks the child into the confession of a fault, and
then basely punishes it, having previously promised forgiveness? And how is
openness best encouraged â€”by practising it in conduct, or by neglecting it in
practice, and prescribing in words. Is it to be cultivated by thrusting suspicions in
the face of honest intentions? And how is justice to be cultivated by a guardian who
speaks about it, recommends it, and in practice charges each of four pupils the
whole fare of a hackney-coach? Or what kind of moral education is that which says,
"Do as I bid you, and I will give you sweet-meats or money, or I will tell your mama
how good you were", holding out the lowest and most selfish propensities as the

motives to moral conduct? Did space permit, I might indeed pursue the whole round
of moral and religious duties, and ask similar questions at each. But it is needless.
These examples will suffice; and I give them, not as applicable generally either to
parents or teachers, but simply as individual instances from among both, which
have come within the sphere of my own knowledge, and which bear directly upon
the principle under discussion. â€”Andrew Combe, in "The Principles of
Physiology", 1836.
ELLICOTT, "(2) Behave myself wisely.—Literally, I will look to a guileless way.
The root “to look” is that from which maskîl (Psalms 32, title) comes; hence some
here see a reference to music, or song. But the Authorised Version is probably right,
since the analogy of such words as “provident,” “circumspect,” shows how the idea
of caution and then wisdom arises from that of looking. The English idiom, “look to
your ways,” illustrates the Hebrew here.
O when wilt thou come unto me?—This clause is so awkward, however translated,
that some critics go the length of pronouncing it spurious. In the Old Testament,
with the exception of Exodus 20:24, the coming of God to a person is associated with
the idea of punishment or inquisition (Psalms 17:3); and to see a reminiscence of 2
Samuel 6:9 (“ How shall the ark of the Lord come to me?”) seems far-fetched. It is
better, therefore, to take the verb as the third person feminine instead of second
masculine, with “perfect way” as its subject. The only difficulty in the way of this
rendering is the interrogative; but, as in Proverbs 23:22, it becomes a simple adverb
of time, we may treat it so here: “I will give heed to a guileless way when it comes to
me,” i.e., whenever a course of action arises, presenting an alternative of a right and
wrong, or a better and worse, I will choose the better.
I will walk within my house.—This vow of an Eastern monarch should be read with
the thought of the palace of a caliph at Bagdad, or a sultan at Constantinople,
before the mind. But it is a reflection of universal application, that piety should
begin at home, and religion show itself in the household as much as at church.
COKE, "Psalms 101:2. I will behave, &c.— I will give instruction on the way of
integrity: When will it come unto me? i.e. "I will compose a maschil to teach the true
conduct of life: (O how long will it be ere I have the pleasure of enjoying it!)" Thus,
says Mudge, will the sense be naturally continued on from singing and playing on
instruments; after which begins the plan itself. I will walk, &c. But Dr. Chandler
thinks that our version expresses the real sense, as the psalm does not contain
instructive precepts to others, but the wise and salutary resolutions which David
had made in reference to himself. Bishop Patrick is of opinion, that the expression
refers to his own private behaviour, and contains his fixed purpose of studying with
all diligence, integrity of life, and purity of manners. But, though this should not be
wholly excluded, the passage seems rather to relate to his public conduct in the
administration of government. He would sing of mercy and of judgment, as he was
resolved to act with wisdom and circumspection, and with the most impartial justice
toward all his subjects without exception. This interpretation seems to be
countenanced by the words, O when wilt thou come unto me! There are some who

think it probable, from this expression, that this psalm was penned during the
contest between Ishbosheth and David, before he was established king over all
Israel. I rather apprehend, says Dr. Chandler, that it was composed soon after that
event; but whilst he was not yet firmly settled on the throne, and had not power
enough to exert himself in the punishment of great offenders; as he himself
complains: "I am this day weak, though anointed king; and these men, the sons of
Zeruiah, are too hard for me, (2 Samuel 3:39.) that I cannot act as I would, and
punish them according to their demerits." What therefore the Psalmist earnestly
wished and desired was, that God would so favour him as to strengthen his hands,
that he might be able to exercise justice impartially, and act agreeably to those wise
and good maxims which he had laid down for the future good government of his
people. An absent friend is little capable of assisting us. To do us real service, in
many cases he must come to and favour us with his presence; and therefore the
expression, O when wilt thou come unto me! is figurative, and must be explained of
God's protecting and assisting him, as though he came to and was personally
present with him, as he certainly is with all that trust him. With a perfect heart, in
the next clause, is literally, in the integrity of my heart. The meaning is, "I will
manage all my affairs as impartial truth and judgment shall direct me; and by my
example encourage piety, holiness, and virtue, among all my domestics, dependants,
and courtiers."
WHEDO , "2. I will behave myself wisely—That is, prudently, with thoughtfulness
and circumspection.
In a perfect way—According to God’s rule, a “way” of uprightness. Choosing the
“perfect way” of God’s law, he would walk in it thoughtfully and with
understanding.
Oh when wilt thou come unto me—This must be understood as a longing for some
more special spiritual manifestation of Jehovah’s presence; or, for the more
complete fulfilment of the promise relating to the full extent of his dominion; or,
particularly, for the removal of the ark from Kirjath to Zion. The last would seem
the more probable sense. The removal of the ark and tabernacle to Jerusalem would
fix the national worship there, and be of the greatest spiritual and political
importance to his government. See on Psalms 78, , 132, and compare David’s words,
(2 Samuel 6:9,) “How shall the ark of Jehovah come to me?” and Exodus 20:24 : “In
all places where I record my name, I will come to thee and bless thee.” Jerusalem
might already, by anticipation, be called “the city of Jehovah,” and because, with his
approbation and as his servant, David had there fixed his capital.
BE SO , "Psalms 101:2. I will behave myself wisely in a perfect way — I will
manage my affairs with wisdom and integrity; which are the two chief qualifications
requisite for all men, and peculiarly necessary in princes, whose example is wont to
have great influence on the morals of their people, and who can with no dignity nor
consistency punish the crimes of others, if they be guilty of the same crimes
themselves. O, when wilt thou come to me? —

And be with me to assist me to execute this my purpose. God is often said, in
Scripture, to come to men when he fulfils a promise to them, confers a favour upon
them, peculiarly assists them, or is, in an especial manner, present with them. David,
having declared it to be his resolution to set his court and kingdom an example of
true wisdom and unshaken integrity, shows, in these words, the sense he had of his
need of a peculiar visitation of divine grace, to enable him to put his resolution in
practice, and accordingly expresses the passionate desire which he had for it in these
words. I will walk within my house — I will conduct myself in my family and court,
as well as in my public administration of the affairs of my kingdom, with a perfect
heart — Sincerely intending and desiring to please and glorify God, and to set
before the members of my family, and all my subjects, an example worthy of their
imitation. This clause adds weight to the former. He determines not only to walk in
a perfect or right way, which a man might do for politic reasons, or with an evil
design; but to do so with an upright, honest heart, which is most acceptable to God.
CO STABLE, "2. David"s commitment to personal integrity101:2
The writer next promised to live blamelessly before God. He was saying he would
live in a way that would make it possible for God to bless him and his kingdom. His
godliness would begin at home (cf. 1 Timothy 3:1-7). Most ancient ear Eastern
monarchs indulged their sinful human natures by the way they lived.
EXPOSITOR'S DICTIO ARY, "Religion At Home
Psalm 101:2
The ultimate basis of human society is the home. Out of this primal bond arise our
highest virtues and our most sacred claims.
I. Thus it must needs be a primary instinct with a Christian to say, "I will walk
within my house with a perfect heart". Unless we can please God in our own family
and among our own kinsfolk, we may despair of succeeding among strangers or on
public platforms.
II. Many young men and women are apt to dream that if they had a household of
their own they could order it in the love and fear of God. But at present they are
only members of a family where it is their duty not to give orders but to obey.
Religion, if it be genuine, will make a good son and a good daughter all the more
reverent and considerate and sympathetic and tender toward their father and
mother.
III. The tie between brothers and sisters involves a relationship and a duty which
are different though hardly less serious. The Bible is full of instances of its
obligation, and of how fatally that obligation may be broken and denied.
IV. Often a modern household includes servants, and our domestic religion must
embrace them also in its circle. We preach Christ to our servants when we treat

them with the same fairness and gentleness and deference and courtesy and
consideration which we ourselves should desire if we were in their places. People
complain about bad servants; but in the long run they generally get the kind of
service that they deserve to get.
—T. H. Darlow, The Upward Galling, p326.
EBC, "Psalms 101:2-4 outline the king’s resolves for himself. With noble self-
control, this ruler of men sets before himself the narrow, thorny way of perfectness,
not the broad, flowery road of indulgence. He owns a law above himself and a far-
off goal of moral completeness, which, he humbly feels, is yet unattained, but which
he vows will never be hidden from his undazzled eyes, by the glitter of lower earthly
good, or the rank mists of sensual pleasures. He had abundant facilities for reaching
lower aims, but he turns from these to "give heed" to the way of perfectness. That
resolve must be clearly and strongly made by every man, prince or peasant, who
would attain to the dominion over self and externals, which is man’s true royalty.
The suddenly interjected question of longing, "When wilt Thou come to me?" is
best explained by connecting it with David’s desire that the Ark should be
permanently domiciled in Jerusalem-a desire which was checked by his reflections
on his own unworthiness. [2 Samuel 6:9] ow he feels that, on the one hand, his
whole-hearted desire after righteousness makes him capable of receiving such a
guest; and that, on the other, his firmest resolves will be evanescent, without God’s
presence to confirm his wavering and to help him to make his resolves into acts. He
longed for that "coming" of the symbol of God’s dwelling with men, not with
heathenish desire to have it as a magic-working charm against outward foes, but as
helping his faith to grasp the fact that God was with him, as his ally in the nobler
fight against his own baseness and his position’s temptations. We dare not ask God
to come to us, unless we are conscious of desire to be pure; we cannot hope to realise
that desire, unless He is with us. So, the natural sequel of determination to give heed
to the way of perfectness is petition to Him, to come very near and take up His
abode with us.
After this most significant interruption, the stream of resolutions runs on again. In
the comparative privacy of his house, he will "walk with a perfect heart," ever
seeking to translate his convictions of right into practice, and regulating his
activities by conscience. The recesses of an Eastern palace were often foul with lust,
and hid extravagances of caprice and self-indulgence; but this ruler will behave
there as one who has Jehovah for a guest. The language of Psalms 101:3 is very
energetic. "Any villainous thing" is literally "a thing of Belial"; "the doing of
transgressions" is literally "doing deeds that turn aside," i.e., from the course
prescribed. He will not take the former as models for imitation or objects of desire.
The latter kindle wholesome hatred; and if ever he is tempted to dally with sin, he
will shake it off, as a venomous reptile that has fastened on him. "A perfect heart"
will expel "a perverse heart," but neither will the one be gained nor the other
banished without vehement and persistent effort. This man does not trust the
improvement of his character to chance or expect it to come of itself. He means to

Psalm 101 commentary

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Psalm 101 commentary