Psalm 101, attributed to David, outlines his commitment to embody mercy and justice as a ruler, aiming to set a moral example for his people. It reflects on the importance of personal conduct of leaders, emphasizing the necessity of holding accountable both oneself and one's officials. The psalm serves as a guide for governance, promoting values of righteousness and virtue in leadership roles.

1. PSALM 101 COMME TARY
EDITED BY GLE PEASE
Of David. A psalm.
I TRODUCTIO
SPURGEO , "TITLE. —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

2. 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

3. 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

4. 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.”

5. 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 for—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 him—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. —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

6. 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. —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. —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. —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. —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." —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. —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. —Chaldee
Paraphrase.
Ver. 1. I will sing. The manner of expression imports a cordial resolution; heart and

7. 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. —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. —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.
—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

8. 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. —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 together—the rod to chasten, and the
staff to solace and sustain! How good it is for us, that we should have to "sing of

9. 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." —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, —there is mercy: affliction
is for the prevention of sin, —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

10. 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.

11. 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

12. 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

13. 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

14. 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

15. 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

16. 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

17. 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.].”]

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-

19. 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_

20. 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

21. 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:

22. 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

23. 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

24. 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? —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

25. 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. —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. —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

26. 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." —
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. —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 —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

27. 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. —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

28. 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? —

29. 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

30. 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

31. bend his strength to effect it. He cannot but "know evil," in the sense of being aware
of it and conscious of its seductions; but he will not "know" it, in the sense of letting
it into his inner nature or with the knowledge which is experience and love.
ISBET, "THE HALLOWI G OF FAMILY LIFE
‘When wilt Thou come unto me? I will walk within my house with a perfect heart.’
Psalms 101:2
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.
—Canon Liddon.
Illustration
‘Probably David wrote this psalm when he had but recently ascended the throne of
Israel. “When wilt thou come unto me?” is the utterance of his longing to see the
Ark brought up to Jerusalem. It is clear, therefore, that he was standing on the
threshold of his reign. The land was full of the disasters produced by Saul’s misrule,
but before the king put his hand to reform them he felt that his own house must be
adjusted according to the highest ideals. The psalm divides itself into two parts (2–4;
5–8). In the first he sets before himself the narrow thorny way of perfectness. For an
Oriental monarch there are many temptations to do base things, and to favour evil
persons, especially when they lend themselves to work out schemes of private

32. aggrandisement; hut David resolved to walk in his house with absolute integrity.
ote the stress laid upon the perfect way and the perfect heart. These make a
froward heart impossible.’
SIMEO , "A WISE DEPORTME T DELI EATED
Psalms 101:2. I will behave myself wisely in a perfect way. O when wilt thou come
unto me? I will walk within my house with a perfect heart.
EXTE SIVE influence is a most invaluable talent, which entails upon us an awful
responsibility, and should therefore be improved with all possible care and
diligence. The higher we are in the scale of society, the more our obligations to exert
ourselves for God are increased. But, if wisdom direct not our measures, our most
strenuous efforts will be in vain. David was well convinced of this truth: and, having
seen in his own experience a wise admixture of mercy and of judgment in the
dealings of God towards him, he determined, in his limited sphere of action, to
imitate the conduct of the Governor of the Universe, and so to temper mercy with
justice in the whole of his administration, that iniquity might be suppressed, and
virtue cultivated, not in his own palace only, but throughout all his dominions. We
might not unprofitably enter into an investigation of the principles which he laid
down for the regulation of his conduct, and mark the specific course of action which
he determined to pursue towards his courtiers; but we shall wave the consideration
of those particulars, and notice rather the general principle which he adopted, and
which is equally applicable to persons in every station of life; “I will behave myself
wisely in a perfect way; I will walk within my house with a perfect heart.”
A noble resolution this! We will endeavour to point out,
I. The great importance of it—
The value of religion, generally, is acknowledged by all; but few are aware of the
vast importance of a wise, discreet, and prudent deportment: yet on that essentially
depend,
1. The peace and comfort of our own souls—
[An indiscreet conduct, even where the person’s intentions on the whole are good,
will involve him in many difficulties, and rob him of those supports and consolations
which under other circumstances he might enjoy. True it is, that the wisest
demeanour will not avail to root out prejudice, or to make religion lovely in the eyes
of carnal men: for the children of darkness cannot but hate the light: and our
blessed Lord himself, in whose conduct not the slightest fault or error could be
found, was an object of universal hatred to the whole Jewish nation. But it is no less
true, that imprudence in religious characters calls forth against them, and, in
appearance, justifies, the malignity of many, who, if their zeal had been better
regulated, would never have raised their arm against it. Many parents, masters,
magistrates, who would never have interposed their authority to obstruct a prudent

33. exercise of religion, have been induced to exert their power in consequence of the
indiscretion of those whom they were constrained to oppose. In such cases their
opposition can scarcely be called persecution; nor can the cross which the sufferers
are called to bear, be called “the cross of Christ:” it is their own cross, that they
have to bear, and their own folly, that they have to blame. Enthusiasts do indeed
persuade themselves that they are suffering for righteousness sake: but having no
satisfactory evidence that such is indeed the true ground of their trials, they cannot
feel that humble acquiescence in the divine appointments, which, if they had acted a
wiser part, would have calmed their spirits, and sweetened their afflictions [ ote: 1
Peter 2:19-20; 1 Peter 4:15-16.].]
2. The benefit of all around us—
[ othing can be more unreasonable than that men should condemn religion for the
faults of those who profess it: but they will do so, and will take occasion from the
misconduct of religious people to defame and decry all vital godliness [ ote: 2 Peter
2:2.].
It is of no consequence in their eyes, that the wise and prudent condemn the things
that are complained of: no; their adversaries are not disposed to discriminate
between the guilty and the innocent: they involve all in the same obloquy: and will
bring the faults of former ages as grounds of accusation against those who live in the
present day [ ote: The errors of the Puritans are imputed to those who profess
religion in the present day.]. Even the errors that were acknowledged and lamented
by the persons who in early life committed them, are still adduced as characterizing
not only the persons who openly renounced them, but those also who have never in
any degree approximated towards them [ ote: This is particularly to be noticed in
reference to the early journals of Messrs. Whitfield and Wesley; which, though
afterwards condemned by the authors themselves, are to this hour made the sole
grounds of estimating their character; and not their character only, but the
characters of thousands who were never guilty of any of their extravagances.]: and
all this is done for the purpose of discrediting religion, and of justifying their own
aversion to it. On the other hand, great good is done by those who “walk
circumspectly,” and “shine forth as lights in the world [ ote: Philippians 2:15-16.].”
They “put to silence the ignorance of foolish men [ ote: 1 Peter 2:15.],” and “shame
those who falsely accuse their good conversation in Christ [ ote: 1 Peter 3:16.].”
What St. Peter says of “wives winning by their good conversation their unbelieving
husbands [ ote: 1 Peter 3:1.],” we doubt not is often verified in all other relations of
life; those who behold the light that is set before them being constrained to
acknowledge, that “the righteous is more excellent than his neighbour [ ote:
Proverbs 12:26.].” A certain awe is impressed on the minds of the ungodly by the
sight of “a man of God.” “Herod feared John,” when he saw what a just and holy
man he was [ ote: Mark 6:20.]: and it is particularly said of Saul, that, “when he
saw that David behaved himself very wisely, he feared him [ ote: 1 Samuel 18:15.].”
And if we will walk “holily, justly, and unblameably before men,” we shall have a
testimony in their consciences, “that God is with us of a truth [ ote: 1 Corinthians
14:25.],” and that the principles we profess are “worthy of all acceptation [ ote: 1

34. Timothy 1:15.].”]
3. The honour of God and his Gospel—
[The argument which St. Paul uses to enforce on servants the maintenance of a
dutiful behaviour towards their unbelieving masters, is, “that the name of God and
his doctrine be not blasphemed [ ote: 1 Timothy 6:1.].” How terrible is the thought
that our indiscretions should ever produce such an effect as this! On the other hand,
our blessed Lord bids us to “make our light shine before men, that they who behold
our good works may be stirred up to glorify our heavenly Father [ ote: Matthew
5:16.].” What a stimulus is here! what a motive to circumspection! what an incentive
to every thing that is great and holy! Believer, can you reflect one moment on the
thought, that God can be glorified in you, and not determine, like David, to “walk
wisely before him in a perfect way?” If nothing but your own welfare and the
welfare of your fellow-creatures were at stake, you would watch over your every
action, your every disposition; but when you consider, that the honour of God
himself is in a measure dependent upon you, methinks, you should be utterly
purposed, that, if it be possible, “God himself shall not find any thing amiss with
you [ ote: Psalms 17:3.]; and that, at all events, your conduct shall be so blameless,
“that they who are of the contrary part may be ashamed, having no evil thing to say
of you [ ote: Titus 2:8.].”]
Having shewn the importance of this resolution, we will distinctly mark,
II. The way in which it must be carried into effect—
It is scarcely needful to say, that we must have respect to every commandment of
God, without partiality or reserve; for where there is partiality there is hypocrisy
[ ote: James 3:17.]; and where there is hypocrisy, there is neither “a perfect heart,”
nor “a perfect way,” nor indeed one spark of true “wisdom.” This then must be ever
borne in mind, that without an unreserved endeavour to fulfil the whole will of God,
the forming of such a resolution must be altogether nugatory and delusive. But
supposing the resolution to be sincerely formed, then the question will arise, How
must a person demean himself so as really to effect his wish? We answer, he must
conduct himself,
1. With meekness and modesty—
[ othing is more disgusting than forwardness in a religious character. It is offensive
in any; but most of all in one who professes to feel himself a poor, blind, ignorant,
guilty creature, “less than the least of all saints,” yea, rather, “the very chief of
sinners.” How unseemly is it to see such an one full of conceit, obtrusive, talkative,
loving pre-eminence, and “thinking himself to be something, when he is nothing
[ ote: Galatians 6:3.]!” Yet how many such professors are there, wherever the
Gospel is preached! On the other hand, how lovely is the character of one that is
gentle, modest, unassuming, arrogating nothing to himself, and willing on all
occasions to “take the lowest place!” Such a person, whilst he himself “is beautified

35. with salvation [ ote: Psalms 149:4.],” reflects an honour on the Gospel, and “adorns
the doctrine of God our Saviour [ ote: Titus 2:10.].” Such a disposition is lovely
even in the sight of God himself, and is esteemed by him as “an ornament of great
price [ ote: 1 Peter 3:4.].” It should seem that this was a distinguishing feature in
our Lord’s character, since the Apostle particularly beseeches us “by the meekness
and gentleness of Christ [ ote: 2 Corinthians 10:1.]:” and the more we have of the
mind of Christ in this respect, the more “wisely shall we walk both towards them
that are without [ ote: Colossians 4:5.]” the pale of the Church, and those that are
within. The want of this disposition renders our way far more difficult whilst it
incapacitates us for encountering the difficulties which it puts in our way. This then
we conceive to be our first object, to obtain a humble and subdued spirit, which,
whilst it offends none who differ from us, qualifies us to bear with patience, and to
turn to good account, whatever evils the unreasonableness of wicked men may
inflict upon us. By means of it we shall “out of the eater bring forth meat, and out of
the strong bring forth sweet;” or, in other words, we shall make “all things work
together for our good.”]
2. With kindness and charity—
[There is really in many religious professors almost the same acrimony against the
ungodly world, as there is in the ungodly world against them. But how unbecoming
is this! for, if there be a difference between us and others, who is it that has made us
to differ [ ote: 1 Corinthians 4:7.]? And, if we see others yet lying in their natural
enmity against God, what does their state call for, but pity and compassion? Besides,
love is the very end, yea the sum and substance, of all religion [ ote: 1 Timothy
1:5.]. If we have not love, we may give all our goods to feed the poor, and our body
to be burned, and yet be no better than “sounding brass, and tinkling cymbals
[ ote: 1 Corinthians 13:1.].” If this principle preside not in our hearts, we shall do
nothing well [ ote: 1 Corinthians 16:14.]. This will lead us to consult the best
interests of all around us: to study how we may most influence them for their good;
and to bend to circumstances, in order to abate their prejudice, and gain the easier
access to their minds. It was from this principle that St. Paul “became all things to
all men [ ote: 1 Corinthians 9:19-22.].” If he might but “gain the more,” he was
ready to deny himself the most innocent enjoyments, and to comply with any
requisitions, which would consist with fidelity to his God. How conciliatory will be
the conduct of one who acts under this principle! With what “meekness will he give
to an inquirer a reason of the hope that is in him [ ote: 1 Peter 3:15.]; and convey
instruction to a blind and obstinate opposer [ ote: 2 Timothy 2:25.]! How
cautiously will he “cut off occasion from those who seek occasion against him [ ote:
2 Corinthians 11:12.]!” How watchfully will he “abstain even from the appearance
of evil [ ote: 1 Thessalonians 5:22.],” and prevent, if possible, his good from being
evil spoken of [ ote: Romans 14:16.]. In a word, where love is in the heart, and “the
law of kindness is in the lips,” the enemies of religion will be “put to silence, and the
mouths of gainsayers be stopped.”]
3. With prudence and foresight—

36. [Solomon observes, “I Wisdom dwell with Prudence [ ote: Proverbs 8:12.].” But
many seem to think that they have nothing to do with prudence: they have only to
follow their own notions of duty, and to leave all consequences to God. Hence they
go forward in their own way, and in their own spirit; never once considering, what
may be the effect of their conduct on the minds of others: and, though they may do
some good, they do more injury than they can well conceive. But if we would behave
ourselves wisely in a perfect way, we must consider the probable consequences of
our actions [ ote: Ecclesiastes 8:5.], and endeavour to accomplish our ends by the
most inoffensive means. When Paul went to Jerusalem, where God’s design of
calling the Gentiles into his Church, and of abrogating the Mosaic ritual, was but
imperfectly understood, he took the precaution of conferring privately with the
leading members of that Church in the first instance [ ote: Galatians 2:2.], in order
to explain his views to them, and through them to remove the prejudices of the
people at large. This was wise; and the wisdom of it appeared in the effects which
followed. Similar precautions should be used by us in all our commerce with the
world at large, or with the Church in particular: we should “give no unnecessary
offence either to the Jew, or to the Greek, or to the Church of God.” We should
consider what every one can bear; and should suit ourselves to his capacity or
condition. Our blessed Lord himself set us this example, speaking every thing in a
way of parables, according as his auditors were able to receive it [ ote: Mark 4:33.].
St. Paul also administered “milk or strong meat” to his converts, according as the
measure of their proficiency required [ ote: 1 Corinthians 3:2.]. And we also are
taught to act under the influence of the same principle, towards all whom we may
have occasion to address; “not casting our pearls before swine,” “nor pouring new
wine into old bottles,” but accommodating our instructions to the necessities and
dispositions of all who hear us. In a word, “I would,” as St. Paul says, “have you
wise concerning that which is good, and simple concerning evil [ ote: Romans
16:19.].”]
4. With disinterestedness and simplicity—
[There is a carnal wisdom, which operates in a way of craft and cunning: but this is
directly opposed to “the wisdom that is from above,” which consists in simplicity
and godly sincerity. “It is this, and this alone, that proceeds from the grace of God,
and under the influence of which we are to have our conversation in the world
[ ote: 2 Corinthians 1:12.].” If there be any selfish objects proposed, any sinister
motives indulged, any artifices practised by us, we are far from true wisdom: true
wisdom disclaims every thing that is disingenuous. Its eye is single, its object pure,
its operation lucid, uniform, irreprehensible. It will bear the light: it will shine the
brightest, where it is brought most to view. If it make us “wise as serpents, it will
keep us harmless as doves [ ote: Matthew 10:16.].” Every measure of deceit must
be banished; all falsehood, either in word or deed, abhorred; and truth and equity
must stand confessed in the whole of our dealings. This is true wisdom; and,
“whosoever walks according to this rule, peace shall be upon him, and mercy, even
upon all the Israel of God [ ote: Galatians 6:16.].”]
We conclude with one or two directions for the attainment and increase of this

37. wisdom:
1. Let a conformity to its dictates be your constant aim—
[“The wisdom of the prudent is, to understand his way [ ote: Proverbs 14:8.].” If
we walk at random, and without a due consideration of our ways, we never shall
attain any true wisdom. We must be aware that folly is bound up in our hearts, and
that we are constantly liable to err. We must take our rule of action from the
unerring words of truth. We must measure our sentiments and actions by that rule.
We must in particular set the Lord Jesus Christ before us, and endeavour to drink
into his spirit, and to walk in his steps. This must be our constant habit. Whether
our actions be more or less important, they must all be referred to this standard,
and be regulated by this principle. Then we shall gradually have our minds
enlightened: we shall see with increasing evidence our former deviations from the
right path. We shall see, how erroneously we judged on many occasions; and how
unwisely we acted, whilst yet we thought that we were acting right. Thus our
judgment will be matured; our consciences be preserved tender; and our ways be
conformed to the perfect will of God. “Who then is wise and endued with knowledge
amongst you? let him shew out of a good conversation his works with meekness of
wisdom [ ote: James 3:13.].”]
2. Pray earnestly to God to inspire you with it—
[It is “the Lord alone that giveth wisdom [ ote: Proverbs 2:6.]:” and to him David
directed his supplications, in the words of our text, “O when wilt thou come unto
me?” David felt his insufficiency for that great work which lay before him, and he
panted after an increase of grace to fit him for it. Thus should we pant after the
influences of the Holy Spirit, to “open the eyes of our understanding,” and to “guide
us into all truth.” Without the aid of the Holy Spirit we cannot hope to fill up our
several stations in life with true wisdom. David, as a monarch, felt his need of divine
aid to execute the resolution he had formed. Solomon desired this aid beyond either
riches or honour: and God, in answer to his prayer, “gave him a wise and
understanding heart,” above all the children of men. As ministers of God’s word, we
need the same: for St. Paul says, in reference to the ministry, “who is sufficient for
these things?” The same must be said by us in every station and relation of life. We
all have our own peculiar duties to perform; and wisdom consists in executing them
aright. Let this never be forgotten, that our chief wisdom consists in ascertaining
with precision, and performing with punctuality, the duties of our own particular
situation. It is not by going out of our own proper line, but by filling our own
particular station well, that we shall approve ourselves truly wise. Let parents and
children, masters and servants, magistrates and subjects, bear this in mind: “let
none lean to their own understanding [ ote: Proverbs 3:5.],” but all with one heart
address to God this necessary petition, “O give me understanding in the way of
godliness [ ote: See the text in the Prayer-book Translation.]!”]
PULPIT, "I will behave myself wisely in a perfect way (comp. Psalms 18:22; Isaiah
26:7). The psalmist aspires after "perfectness." Then feeling his inability to walk in

38. the perfect way by his own strength, he cries to God for aid—O when wilt thou
come unto me? "Unless," i.e; "thou come unto me, I cannot keep one of these
resolutions. O Lord, come quickly." I will walk within my house with a perfect
heart. It is not only the "way," or conduct, that requires to be "perfect," but the
"heart" also, or the motives from which the conduct springs.
3 I will not look with approval
on anything that is vile.
I hate what faithless people do;
I will have no part in it.
BAR ES, "I will set no wicked thing before mine eyes - That is, I will propose
no wicked thing to be done; I will have no such object in view; I will employ no one to do
that which is wrong. The margin, as the Hebrew, is, “thing of Belial.” See the notes at
Psa_41:8. It here means that which is worthless, bad, wicked. He would have no wicked
aim; he would not look upon a wicked thing for a moment, or with the least favor.
I hate the work of them that turn aside - All their doings, motives, plans. The
word rendered “turn aside” means to turn out of the way; out of the right path:
Wanderers - transgressors - those who leave the path of truth and honesty.
It shall not cleave to me - I will have nothing to do with it. It shall not he allowed
to attach itself to me. A wicked plan or purpose is thus represented as having a tendency
to fasten itself on a man, or to “stick to him” - as pitch, or wax, as a “burn” does.
CLARKE, "I will set no wicked thing before mine eyes - I will undertake no
unjust wars; will enter into no sinful alliances; will not oppress my subjects by excessive
taxation, to support extravagance in my court. I will not look favourably on things or
words of Belial. What is good for nothing or evil in its operation, what is wicked in its
principle, and what would lead me away from righteousness and truth, I will never set
before my eyes.
Them that turn aside - I shall particularly abominate the conduct of those who
apostatize from the true religion, and those who deny its Divine authority, and who live
without having their conduct governed by its influence, such shall never he put in a place
of political trust or confidence by me.

39. GILL, "I will set no wicked thing before mine eyes, Either the eyes of the body,
which are the inlets of lust and are easily caught with objects that inflame the heart, and
should be turned aside from beholding vanity; or the eyes of the mind; so the Targum,
"I will not propose to my heart;''
or, as Kimchi,
"in my thought'',
that is, I will not set up an evil thing in my imagination, to dwell upon in my thoughts,
and take delight and pleasure in meditating upon it; or set it before me, to imitate as a
pattern, to work by, and copy after: Christ did not so; he set the Lord always before him,
Psa_16:8, not anything of Belial (k) or Satan, as the phrase here may be rendered; no, he
always bid Satan, or anything of his, be gone, and get behind him, Mat_4:10.
I hate the work of them that turn aside; from God, and from his law; from the
paths of religion, truth, and virtue; and from the Gospel, and a profession of it; such are
not fit for the kingdom of God, and in these God and Christ have no pleasure, Heb_
10:38,
it shall not cleave to me; neither the wicked thing, or thing of Belial, nor the work of
apostasy; that is, he would have no familiarity nor fellowship with it; not come near it,
nor connive at it, but hate and abhor it: the Jews said, an evil disease, or a thing of Belial,
"cleaveth fast unto him", Psa_41:8, but they were mistaken.
HE RY, "His particular resolution to practise no evil himself (Psa_101:3): “I will set
no wicked thing before my eyes; I will not design nor aim at any thing but what is for the
glory of God and the public welfare.” He will never have it in his eye to enrich himself by
impoverishing his subjects, or enlarge his own prerogative by encroaching on their
property. In all our worldly business we must see that what we set our eyes upon be right
and good and not any forbidden fruit, and that we never seek that which we cannot have
without sin. It is the character of a good man that he shuts his eyes from seeing evil, Isa_
33:15. “Nay, I hate the work of those that turn aside from the paths of equity (Job_31:7),
not only I avoid it, but I abhor it; it shall not cleave to me. If any blot of injustice should
come on my hands, it shall be washed off quickly.”
JAMISO , "set ... eyes — as an example to be approved and followed.
no wicked thing — literally, “word,” plan or purpose of Belial (Psa_41:8).
work of ... aside — apostates.
not cleave to me — I will not be implicated in it (compare Psa_1:1-3).
CALVI , "3I will not set a wicked thing before my eyes After having protested, that
in leading a private life, he would practice virtue and righteousness, even as it
becomes good princes to begin with this, he now adds, that in executing the office of
prince, he will be the enemy of all injustice and wickedness. To set a wicked thing

40. before one’s eyes, is equivalent to purposing to do something that is wicked. He
therefore declares, that he will turn away from all wickedness; and it is certain, that
no man can be a just and an impartial punisher of wrongdoing, but he who abhors
it with all his heart. Whence it follows that kings, in order to the performance of
their duty, must keep themselves entirely free from all consent to wickedness. Some
join to the first sentence the word ‫,עשוה‬ asoh, which we translate work, and supply
the letter ‫ל‬ , lamed; as if it had been said, I will not set before my eyes any
wickedness to do it, or, nothing wicked will be acceptable to me to execute it. But the
other sense is more probable, which is, that David, after having declared that he will
not suffer any iniquity before his eyes, immediately adds for the sake of
confirmation, that he will be an enemy to all injustice. If the last clause is referred to
the persons who turn aside, there is a change of the number. It may, however, be
explained of the work itself, implying that he would never have any share in wicked
defections from the path of rectitude.
SPURGEO , "Ver. 3. I will set no wicked thing before mine eyes. I will neither
delight in it, aim at it or endure it. If I have wickedness brought before me by others
I will turn away from it, I will not gaze upon it with pleasure. The psalmist is very
sweeping in his resolve, he declines the least, the most reputable, the most customary
form of evil—no wicked thing; not only shall it not dwell in his heart, but not even
before his eyes, for what fascinates the eye is very apt to gain admission into the
heart, even as Eve's apple first pleased her sight and then prevailed over her mind
and hand.
I hate the work of them that turn aside. He was warmly against it; he did not view it
with indifference, but with utter scorn and abhorrence. Hatred of sin is a good
sentinel for the door of virtue. There are persons in courts who walk in a very
crooked way, leaving the high road of integrity; and these, by short cuts, and twists,
and turns, are often supposed to accomplish work for their masters which simple
honest hearts are not competent to undertake; but David would not employ such, he
would pay no secret service money, he loathed the practices of men who deviate
from righteousness. He was of the same mind as the dying statesman who said,
"Corruption wins not more than honesty." It is greatly to be deplored that in after
years he did not keep himself clear in this matter in every case, though, in the main
he did; but what would he have been if he had not commenced with this resolve, but
had followed the usual crooked Policy of Oriental princes? How much do we all
need divine keeping! We are no more perfect than David, nay, we fall far short of
him in many things; and, like him, we shall find need to write a psalm of penitence
very soon after our psalm of good resolution.
It shall not cleave to me. I will disown their ways, I will not imitate their policy: like
dirt it may fall upon me, but I will wash it off, and never rest till I am rid of it. Sin,
like pitch, is very apt to stick. In the course of our family history crooked things will
turn up, for we are all imperfect, and some of those around us are far from being
what they should be; it must, therefore, be one great object of our care to
disentangle ourselves, to keep clear of transgression, and of all that comes of it: this
cannot be done unless the Lord both comes to us, and abides with us evermore.
EXPLA ATORY OTES A D QUAI T SAYI GS.
Ver. 3. Wicked thing. The original hath it, if we will render it word for word, "I will

41. set no word of Belial before mine eyes." But word is figuratively there put for thing;
as likewise Psalms 41:8; and so is it rendered both by Montanus in the margin, and
in the text by Junius; howbeit, in his comment upon this psalm, he precisely follows
the original, applying it against sycophants and flatterers, the mice and moths of
court. —George Hakewill.
Ver. 3. I hate the work of them that turn aside. Mr. Schultens hath shown in his
commentary on Proverbs 7:25 that hjv hath a much stronger and more significant
meaning than that of mere turning aside; and that it is used of an unruly horse, that
champs upon the bit through his fiery impatience; and when applied to a bad man,
denotes one impatient of all restraint, of unbridled passions, and that is headstrong
and ungovernable in the gratification of them, trampling on all the obligations of
religion and virtue. Such as these are the deserved objects of the hatred of all good
men, whose criminal deviations and presumptuous crimes they detest; none of
which shall cleave to them; they will not harbour the love of, or inclination to them,
nor habitually commit them, or encourage the practice of them. Persons of this
character are too frequently about the courts of princes, but it is their honour and
interest, as far as ever they can, to discountenance them. —Samuel Chandler.
Ver. 3. It shall not cleave to me. A bird may light upon a man's house; but he may
choose whether she shall nestle or breed there, or no: and the devil or his
instruments may represent a wicked object to a man's sight; but he may choose
whether he will entertain or embrace it or no. For a man to set wicked things before
his eyes is nothing else but to sin of set purpose, to set himself to sin, or to sell
himself to sin, as Ahab did, 1 Kings 21:1-29. —George Hakewill.
Ver. 3. It shall not cleave to me. A wicked plan or purpose is thus represented as
having a tendency to fasten itself on a man, or to "stick to him" —as pitch, or wax,
or a burr does. —Albert Barnes.
ELLICOTT, "(3) I will set no. . . . . —Mark the wisdom of the
resolve in a despotic monarch, who has only to speak to effect whatever he has
looked on with desire.
Wicked thing.—Thing (or, word) of Belial. (See ote on Psalms 41:8.)
I hate the work of them that turn aside.—Or, I hate the doing of false things,
according as we take the word in the concrete or abstract.
It shall not cleave to me.—Such conduct shall not be mine.
COKE, "Psalms 101:3. I will set no wicked thing before mine eyes— Pleasure or
displeasure, approbation or abhorrence, may be known by the look or cast of the
eye. What we are pleased and delighted with, attracts and fixes the eye. What we
dislike or hate, we turn away from the sight of: Thus when the Psalmist resolves that
he would not fix his eyes upon any evil thing, he means that he would never give it
the least countenance or encouragement, but treat it with displeasure, as what he
hated and was determined to punish: for he adds, I hate the work of them that turn
aside. Mr. Schultens has shewn, that the word rendered turn aside has a much

42. stronger and more significant meaning; that it is used of an unruly horse, which
champs upon the bit through its fiery impatience; and when applied to a bad man,
denotes one impatient of all restraint; of unbridled passions, and who is headstrong
and ungovernable in the gratification of them; trampling on all the obligations of
religion and virtue. Such as these are the deserved objects of the dislike of all good
men, whose deviations and presumptuous crimes they detest; none of which shall
cleave to them: they will not harbour the love of, or inclination to them, nor commit
or encourage the practice of them. Chandler.
WHEDO , "3. I will set no wicked thing before mine eyes—Literally, o thing of
Belial, a designation of worthlessness, lowness, impiety. He would not propose to
himself such, as an object of pursuit or desire. His state policy, like his private life,
should be upright. With this verse begins especially his plan and vow of kingly
conduct, as what precedes more fitly applies to his personal and private life.
Work of them that turn aside—Literally, work of deviations; or, taken in the
concrete, (as in Hosea 5:2; Psalms 40:5,) the work of revolters; men who depart, or
diverge from, law and truth. Psalms 125:5
BE SO , "Verse 3-4
Psalms 101:3-4. I will set no wicked thing before mine eyes — amely, to look upon
it with approbation, or design to practise, countenance, or tolerate it. If any ungodly
or unjust thing be suggested to me, whatsoever specious pretences it may be covered
with, as some reason of state or worldly advantage, I will cast it out of my mind and
thoughts with abhorrence, so far will I be from putting it in execution. I hate the
work of them that turn aside — From God, and from his laws. It shall not cleave to
me —
amely, such work, or the contagion of such examples. I will neither imitate nor
endure such works nor such workers. A froward heart — A man of a corrupt mind
and wicked life; shall depart from me — Shall be turned out of my court, lest he
should infect the rest of my family, or be injurious, or an occasion of offence to my
people. I will not know a wicked person — I will not own nor countenance such a
one, but will keep all such at a distance.
CO STABLE, "Verse 3-4
More specifically, David promised God that he would guard his life and his court
from sin. Worthless or vile things are things that make no positive contribution to
godliness. Like God, David professed to hate departure from the right way. A
perverse heart means a crooked or twisted affection, namely, one that turns away
from the straight path of rectitude.
SIMEO , "I TEGRITY
Psalms 101:3. I hate the work of them that turn aside: it shall not cleave to me.

43. TO improve our influence for God, is our bounden duty, whatever be the station to
which he has been pleased to call us. Magistrates, in particular, may render most
extensive service to the community, by exerting their power in the promotion of
virtue. David felt his responsibility in this respect: and, either on his beginning to
reign in Hebron after the death of Saul, or on his coming to the full possession of the
kingdom at a subsequent period, he wrote this psalm, declarative of his
determination to discountenance evil, and encourage good, to the utmost extent of
his power, both amongst his courtiers, and amongst his more immediate attendants
in his household.
Let us consider,
I. The work which he here so determinately reprobates—
The two points to which he seems to refer are,
1. A want of integrity in morals—
[A dereliction of principle has often been indulged under the idea of expediency;
and the utmost subtlety of argument has been employed in vindication of it. But
integrity, undeviating integrity, should possess the Christian’s mind. There are
many things which will consist with what is called a sense of honour, which can
never be admitted into the conduct of a real saint. The laws of honour have their
origin from man: and as they derive their authority from man, so they have respect
only to the judgment of man in the observance of them. These therefore may bend to
times and circumstances. But the Law of God is inflexible; and our adherence to it
must be uniform under all circumstances. It must regulate the ends which we
propose, the means we use in the prosecution of them, and the manner in which we
proceed throughout the whole of our deportment. In every thing we must endeavour
to approve ourselves to God, and to act as in his immediate presence. Any departure
from the strict line of duty, in whatever circumstances we be placed, must be
avoided: and our whole conduct towards mankind, in whatever relation to us they
stand, must be such as we, in a change of circumstances, should think it right for
them to observe towards us. God requires that “truth should be in our inward parts
[ ote: Psalms 51:6.];” and every act, every word, every purpose and desire of our
hearts, ought to be in strict accordance with it.]
2. A want of constancy in religion—
[Many there are, who, having begun well, leave off to behave themselves wisely, and
“turn aside from the holy commandment delivered to them [ ote: 2 Peter 2:21.].”
Various are the sources of this declension. Sometimes it begins in a neglect of
religious duties, or in the mere formal performance of them. Sometimes it originates
in the secret indulgence of some hidden lust. Sometimes “the care of this world, the
deceitfulness of riches,” and the desire of other things which have no direct
reference to religion, choke the seed that has been sown in our hearts, and prevent it
from bringing forth any fruit unto perfection [ ote: Matthew 13:22.]. But whatever

44. it be that turns us from God, it should be discountenanced in others, and avoided in
ourselves. It may have a specious aspect: much may be said for it to extenuate, if not
altogether to justify, the practice of it: but if its operation be to turn us aside from
God, and from the pursuit of heavenly things, it becomes an evil work, which it
behoves us to renounce.
We must, however, be careful not to impute to any line of duty the evils which arise
from our own want of care in the prosecution of it There is not any thing which we
may not make an occasion of sin. A person may say, ‘I have intellectual pursuits,
which occupy my mind with such intensity, that I cannot fix it afterwards upon
heavenly things:’ or, ‘I have a manual labour, which indisposes me for heavenly
contemplation.’ In such cases, the duty of these persons is, not to renounce the
labours to which, in the course of providence, they have been called, but to implore
of God such a measure of spiritual strength as may enable them to combine the
duties which they have been wont to separate: nor can we doubt, but that, if they be
upright in heart, they shall have imparted to them grace sufficient for the
conscientious discharge of all their duties. The point for them especially to attend to,
is, that they guard against every inordinate desire: for it is from their inward
desires, rather than their outward duties, that they are in any danger of being
drawn from God.]
The conduct of the Psalmist, in relation to such “work,” shews,
II. The disposition which we also should manifest towards it—
1. We should abhor it in principle—
[There should be in us an attraction towards God, resembling that of the needle to
the pole. A needle may, by force, be turned from its proper direction: but it will
never cease from a tremulous motion, till it has returned again to its proper rest. So
it may be with us. We know not what deviations a sudden impulse of temptation
may cause for a moment: but the very instant we perceive that we have departed,
even in thought, from the perfect line of duty, we should give neither sleep to our
eyes nor slumber to our eye-lids, till we have returned with penitential sorrow to our
God. The direction given to us by God is, “Abhor that which is evil; cleave to that
which is good [ ote: Romans 12:9.].” And, whether in relation to morals or religion,
this must be the constant habit of our minds. We must be “Israelites indeed, in
whom there is no guile [ ote: John 1:47.].”
2. We should avoid it in practice—
[We never can be too observant of our own ways. As, at sea, the mariner is often
drawn from his course by currents of which he was not aware, and only finds his
deviation from his appointed course by the observations which he makes; so it is
possible for a Christian to be drawn aside by a corrupt bias, till he has carefully
compared his ways with the unerring standard of the word of God. Hence the need
of attending to that divine counsel, “Prove all things; and hold fast that which is

45. good [ ote: 1 Thessalonians 5:21.].” It is not without extreme care that we shall be
able to “keep a conscience void of offence towards both God and man.” We are
passing through a polluted world; and it is very difficult to “keep our garments
altogether undefiled [ ote: Revelation 3:4.].” But if we come in contact with evil, we
must take care that it does “not cleave unto us.” It must be the one labour of our
lives to be “sincere, and without offence, until the day of Christ [ ote: Philippians
1:10.].”]
Address—
1. Mark well the beginnings of declension—
[“Examine yourselves, whether ye be in the faith,” says the Apostle: “prove your
ownselves [ ote: 2 Corinthians 13:5.].” Let the first symptoms of spiritual
declension be carefully noted by you, and be made an occasion of augmented
diligence in your heavenly course. Many evils will you avoid by such watchfulness.
Happy would it have been for David, if he had marked the first risings of desire,
which the sight of Bathsheba excited in his soul. And happy will it be for us, if we
determine, through grace, to abstain, not from evil only, but from the first motions
of it, yea, and even “the very appearance of it,” whether in heart or life [ ote: 1
Thessalonians 5:22.].]
2. Avoid the means and occasions of it—
[Our Lord teaches us to pray, that we may “not be led into temptation.” In truth, it
we willingly subject ourselves to temptation, we cannot expect to be kept. We must
“take heed to our ways,” and shun the scenes of vice and folly; and avoid the
company, and conversation, and books, and sights, that would ensnare us, if we
would be preserved “holy and unblameable and unreprovable in the world.” If we
“come out from among the ungodly, and touch not the unclean thing, then will God
be a Father unto us, and we shall be his sons and daughters, saith the Lord
Almighty [ ote: 2 Corinthians 6:17-18.].”]
PULPIT, "I will set no wicked thing before mine eyes; or, no base thing (Revised
Version); "no villainous thing" (Cheyne, Kay); comp. Deuteronomy 15:9. I will set
before me nothing of this kind, "as an object either of imitation or of attainment." I
hate the work of them that turn aside; literally, the doing of acts that swerve; i.e.
"that depart from the right way." It shall not cleave to me. If such a thing "seized
on him unawares, he would shake it off as a thing accursed" (Kay); comp.
Deuteronomy 13:17.
4 The perverse of heart shall be far from me;

46. I will have nothing to do with what is evil.
BAR ES, "A froward heart shall depart from me - The word here rendered
froward means perverse, false, deceitful, depraved. See the notes at Psa_18:26. The
“idea” here is that of one who is inclined to evil; who has some wrong passion or
inclination to indulge; who has an obstinate and perverse will; who does not listen to
reason or the voice of wise persuasion; who will do wrong, despite all the means which
may be employed to induce him to do right. The language may either refer to the author
of the psalm himself, as regulating his own conduct; or it may refer to those in his
employ. In the former sense, it would mean that he would not himself be perverse and
froward; in the latter sense, that he would not have such persons in his employ. The
connection seems to require that we should understand it in the latter sense, as referring
to the class of persons that the psalmist would have about him.
I will not know a wicked person - I will not countenance such a one; I will not
recognize such a one among those who are admitted into my house, or own him as my
friend; or, I will not have such in my employ. Probably the language embraces both these
ideas - as it should in the case of all who are at the head of a family:
(a) I will not countenance or recognize as among my friends, who are to be admitted to
my fireside and family, and who are to be familiar with me and my children, those who
are profligate, wicked, and unprincipled, whatever may be their rank, their wealth, their
accomplishments, their fascination of manner, or their power of conversation;
(b) I will have in my employ no one who is not honest, temperate, virtuous, pure. The
welfare of a family depends more on the former of these things than the latter; no family
can be well ordered where both are not found.
CLARKE, "A froward heart - Rash and headstrong men shall not be employed by
me.
I will not know a wicked person - I will give no countenance to sinners of any
kind; and whatever is evil shall be an object of my abhorrence.
GILL, "A froward heart shall depart from me,.... A man of a froward heart, that
devises frowardness in his heart, and speaks it out with his mouth; that which is
perverse, and contrary to the law of God and Gospel of Christ, to the light of nature and
the word of God; contrary to the sentiments of all good men, and repugnant to truth and
good manners: such sort of persons are disagreeable companions, and good men would
not choose to have anything to do with them; they are hateful to Christ, and shall be bid
to depart from him; see Pro_8:13.
I will not know a wicked person: so as to be familiar with him, or show him any
respect; have any affection for him, or take any notice of him; such Christ will not know
at the great day, Mat_7:23, or "I will not know wickedness" (l), or any wicked work and

47. action, approve of it, love it, delight in it, and do it: the Targum interprets it of the evil
concupiscence, corruption of nature, or indwelling sin, which is hated by the believer,
Rom_7:15 and is utterly unknown to Christ; he was not conscious of it; he knew no sin,
2Co_5:21 original or actual; he had no sin in him, nor was any done by him, or, it may
be, mention is made of the morning, because that was the usual time of hearing and
judging causes, Jer_21:12, or this may have respect to the spiritual reign of Christ,
whose coming will be as the morning; when the Heathens shall perish out of his land,
when sinners shall be consumed out of the earth, and the wicked shall be no more, and
he will destroy them that destroy the earth, Psa_10:16. The Targum agrees with this,
"in the world to come, which is like to the light of the morning, I will destroy all the
wicked of the earth:''
that I may cut off all wicked doers from the city of the Lord; from the city of
Jerusalem, as the Targum and Kimchi interpret it; and it may be understood of the
church of God, in the spiritual reign of Christ, into which shall enter no more the
uncircumcised and the unclean; and all that offend and do iniquity shall be gathered out
of it, Isa_52:1 or of the New Jerusalem church state, in the personal reign of Christ, into
which no wicked doers will be admitted, but will remain for ever without, Rev_21:27.
HE RY, " His further resolution not to keep bad servants, nor to employ those about
him that were vicious. He will not countenance them, nor show them any favour, lest
thereby he should harden them in their wickedness, and encourage others to do like
them. He will not converse with them himself, nor admit them into the company of his
other servants, lest they should spread the infection of sin in his family. He will not
confide in them, nor put them in power under him; for those who hated to be reformed
would certainly hinder every thing that is good. When he comes to mention particulars
he does not mention drunkards, adulterers, murderers or blasphemers; such gross
sinners as these he was in no danger of admitting into his house, nor did he need to
covenant particularly against having fellowship with them; but he mentions those whose
sins were less scandalous, but no less dangerous, and in reference to whom he needed to
stand upon his guard with caution and to behave himself wisely. He will have nothing to
do, 1. With spiteful malicious people, who are ill-natured, and will bear a grudge a great
while, and care not what mischief they do to those they have a pique against (Psa_
101:4): “A froward heart (one that delights to be cross and perverse) shall depart from
me, as not fit for society, the bond of which is love. I will not know,” that is, “I will have
no acquaintance or conversation, if I can help it, with such a wicked person; for a little
of the leaven of malice and wickedness will leaven the whole lump.”
JAMISO , "A froward heart — or, “perverse heart” (Psa_18:26). Such a temper I
will not indulge, nor even know evil or wickedness.
CALVI , "4The perverse heart shall depart from me Some by perverse heart
understand perfidious men; but this I reject as a sense too forced, and it is moreover
inconsistent with the context. As David has added in the second clause by way of
exposition, I will not know evil, he doubtless in the first protests that he will be free
from all perfidiousness and wickedness. The amount is, that he will do his endeavor
to keep himself from all wrong-doing, and that he will not even know what it is to do

48. wrong to his neighbors.
SPURGEO , "Ver. 4. A froward heart shall depart from me. He refers both to
himself and to those round about him; he would neither be crooked in heart himself,
nor employ persons of evil character in his house; if he found such in his court he
would chase them away. He who begins with his own heart begins at the fountain
head, and is not likely to tolerate evil compamons. We cannot turn out of our family
all whose hearts are evil, but we can keep them out of our confidence, and let them
see that we do not approve of their ways.
I will not know a wicked person. He shall not be my intimate, my bosom friend. I
must know him as a man or I could not discern his character, but if I know him to
be wicked, I will not know him any further, and with his evil I will have no
communion. "To know" in Scripture means more than mere perception, it includes
fellowship, and in that sense it is here used. Princes must disown those who disown
righteousness; if they know the wicked they will soon be known as wicked
themselves.
EXPLA ATORY OTES A D QUAI T SAYI GS.
Ver. 4. A froward heart. The original sense of vqe is torsit, contorsit, to twist
together, and denotes, when applied to men, persons of a perverse, subtle
disposition, that can twist and twine themselves into all manner of shapes, and who
have no truth and honour to be depended on. —Samuel Chandler.
Ver. 4. A froward heart. By which I understand "from-wardness" —giving way to
sudden impulses of anger, or quick conception, and casting it forth in words or
deeds of impetuous violence. —Thomas Chalmers.
COKE, "Psalms 101:4. A froward heart shall depart from me— Perverse hearts
shall depart from me: I will not protect him who is evil. The word ‫עקשׁ‬ ikkesh,
rendered perverse, signifies a man of a subtle disposition, who can twist and twine
himself into all manner of shapes, and who has no truth or principle to be depended
upon. "I will never regard, own, or treat such a one as my favourite and friend, says
David, any more than if I had never known him."
WHEDO , "4. A froward heart—A heart turned from the right way. Such is never
to be trusted.
I will not know a wicked person—That is, not to approve. I will not tolerate a
wicked person as an officer of government or a servant of my house. “Froward
heart” and “wicked person” form the parallel here. So also “I will not know,” is
explained by “shall depart from me,” in the first member.
PULPIT, "A froward heart shall depart from me; i.e. I will put away from me all
perversity of heart; I will root it out and rid myself of it. I will not know a wicked
person. This is a possible meaning, but it is better to translate, with our Revisers, "I
will know no evil thing." The "principles of private conduct" may be summed up
under the four heads of

49. 5 Whoever slanders their neighbor in secret,
I will put to silence;
whoever has haughty eyes and a proud heart,
I will not tolerate.
BAR ES, "Whoso privily slandereth his neighbour - literally, “One who
speaks concerning his neighbor in secret.” If a man has any good to say of another, he
will be likely to say it openly; if he has any evil to say, it will be likely to be said in secret.
Hence, to speak in secret of anyone comes to mean the same thing as to slander him.
Him will I cut off - That is, I will cut him off from me; I will not employ him. He
would not have one in his house, or in his service, who did injustice to the character of
others; who stabbed their reputation in the dark. This was alike indicative of the
personal character of the author of the psalm, and of his purpose as the head of a family.
It is hardly necessary to say that no one should employ another who is in the habit of
slandering his neighbor.
Him that hath an high look - That is proud - as a proud man commonly carries his
head high.
And a proud heart - The Hebrew word here rendered “proud” commonly means
wide, broad, large, as of the sea, or of an extended country, Job_11:9; Exo_3:8. It is
applied also to the law of God as comprehensive, and without limit, Psa_119:96. Then it
comes to mean swelled up - made large - inflated Pro_28:25; and hence, proud and
arrogant.
Will not I suffer - I will not tolerate such a person near me. No one can have peace
in his house who has such a class of servants or domestics; no one should countenance
such persons. Humility is the very foundation of all virtue.
CLARKE, "Whoso privily slandereth his neighbor - All flatterers and time-
servers, and those who by insinuations and false accusations endeavor to supplant the
upright, that they may obtain their offices for themselves or their dependants, will I
consider as enemies to the state, I will abominate, and expel them from my court.
The Chaldee gives a remarkable meaning to the Hebrew, ‫רעהו‬ ‫בסתר‬ ‫מלשני‬ melasheni

50. bassether reehu, which we translate, Whoso privily slandereth his neighbour, and which it
renders thus, ‫חבריה‬ ‫על‬ ‫תליתי‬ ‫לישן‬ ‫דמשתעי‬ demishtaey lishan telitai al chabreyah: “He who
speaks with the triple tongue against his neighbor.” That is, the tongue by which he slays
three persons, viz.,
1. The man whom he slanders;
2. Him to whom he communicates the slander; and,
3. Himself, the slanderer.
Every slanderer has his triple tongue, and by every slander inflicts those three deadly
wounds. Such a person deserves to be cut off. On this subject St. Jerome speaks nearly in
the same way: Ille qui detrahit, et se, et illum qui audit, demergit; “He who slanders
ruins both himself and him who hears him;” he might have added, and him who is
slandered, for this is often the case; the innocent are ruined by detraction.
A high look and a proud heart - One who is seeking preferment; who sticks at
nothing to gain it; and one who behaves himself haughtily and insolently in his office.
Will not I suffer - ‫אוכל‬ ‫לא‬ lo uchal, I cannot away with. These persons especially will
I drive from my presence, and from all state employments.
GILL, "Whoso privily slandereth his neighbour, him will I cut off,.... That
raises and spreads a false report of him; that insinuates evil things of him; that brings
false charges and accusations against him, in a private manner, when he has no
opportunity to defend himself: such an one David threatens to cut off from his presence,
as Kimchi interprets it; from all communion and conversation with him; and yet he
listened to the slanders of Ziba against Mephibosheth: but Christ, who knows the hearts
and the secret actions of men, will reject and cut off all persons of such a character: the
Targum is,
"he that speaketh with a triple tongue against his neighbour, him will I destroy, and he
shall be smitten with the leprosy:''
a slandering tongue is called a triple tongue with the Jews (m), because, as they say, it
kills three persons; him that carries the slander, him that receives it, and him of whom it
is related; see the Apocrypha:
"Whoso hearkeneth unto it shall never find rest, and never dwell quietly.'' (Sirach 28:16)
him that hath an high look and a proud heart will not I suffer; or, "I cannot"
(n); that is, cannot bear him in my presence and company; cannot look upon him with
any pleasure and delight: the Septuagint, Vulgate Latin, and the Oriental versions,
render it, "with him I will not eat": have no familiarity or acquaintance with him; see
1Co_5:11, such who looked above others, and with contempt upon them, whose hearts
were large, as the word (o) signifies, were ambitious and insatiable, and never had
enough of riches and honour; such were very contrary to David's character, and could
never be agreeable to him, Psa_121:1, as the proud and haughty Pharisees were not to
Christ, Luk_18:9, and the man of sin that exalts himself above all that is called God, that
little horn, whose look is more stout than his fellows, 2Th_2:4.

51. HE RY, "With slanderers, and those who take a pleasure in wounding their
neighbour's reputation secretly (Psa_101:5): “Whoso privily slanders his neighbour,
either raises or spreads false stories, to the prejudice of his good name, him will I cut off
from my family and court.” Many endeavour to raise themselves into the favour of
princes by unjust representations of persons and things, which they think will please
their prince. If a ruler hearken to lies, all his servants are wicked, Pro_29:12. But David
will not only not hearken to them, but will prevent the preferment of those that hope
thus to curry favour with him: he will punish not only him that falsely accuses another in
open court, but him that privily slanders another. I wish David had remembered this
vow in the case of Mephibosheth and Ziba. 3. With haughty, conceited, ambitious
people; none do more mischief in a family, in a court, in a church, for only by pride
comes contention: “Therefore him that has a high look and a proud heart will I not
suffer; I will have no patience with those that are still grasping at all preferments, for it
is certain that they do not aim at doing good, but only at aggrandizing themselves and
their families.” God resists the proud, and so will David. 4. With false deceitful people,
that scruple not to tell lies, or commit frauds (Psa_101:7): “He that worketh deceit,
though he may insinuate himself into my family, yet, as soon as he is discovered, shall
not dwell within my house.” Some great men know how to serve their own purposes by
such as are skilful to deceive, and they are fit tools for them to work by; but David will
make use of no such persons as agents for him: He that tells lies shall not tarry in my
sight, but shall be expelled the house with indignation. Herein David was a man after
God's own heart, for a proud look and a lying tongue are things which God hates; and he
was also a type of Christ, who will, in the great day, banish from his presence all that
love and make a lie, Rev_22:15.
JAMISO , "The slanderers and haughty persons, so mischievous in society, I will
disown; but -
CALVI , "5Whoso slandereth his neighbor (130) in secret, him will I destroy. In
this verse he speaks more distinctly of the duty of a king who is armed with the
sword, for the purpose of restraining evil-doers. Detraction, pride, and vices of
every description, are justly offensive to all good men; but all men have not the
power or right to cut off the proud or detractors, because they are not invested with
public authority, and consequently have their hands bound. It is of importance to
attend to this distinction, that the children of God may keep themselves within the
bounds of moderation, and that none may pass beyond the province of his own
calling. It is certain, that so long as David lived merely in the rank of a private
member of society, he never dared to attempt any such thing. But after being placed
on the royal throne, he received a sword from the hand of God, which he employed
in punishing evil deeds. He particularises certain kinds of wickedness, that under
one species, by the figure synecdoche, he might intimate his determination to punish
all sorts of wickedness. To detract from the reputation of another privily, and by
stealth, is a plague exceedingly destructive. It is as if a man killed a fellow-creature
from a place of ambush; or rather a calumniator, like one who administers poison to
his unsuspecting victim, destroys men unawares. It is a sign of a perverse and
treacherous disposition to wound the good name of another, when he has no

52. opportunity of defending himself. This vice, which is too prevalent every where,
while yet it ought not to be tolerated among men, David undertakes to punish.
He next characterises the proud by two forms of expression. He describes them as
those whose eyes are lofty, not that all who are proud look with a lofty countenance,
but because they commonly betray the superciliousness of their proud hearts by the
loftiness of their countenance. He farther describes them as wide (131) of heart,
because those who aspire after great things must necessarily be puffed up and
swollen. They are never satisfied unless they swallow up the whole world. From this
we learn that good order cannot exist, unless princes are sedulously on the watch to
repress pride, which necessarily draws after it and engenders outrage and cruelty,
contemptuous language, rapine, and all kinds of ill treatment. Thus it would come to
pass, that the simple and the peaceable would be at the mercy of the more powerful,
did not the authority of princes interfere to curb the audacity of the latter. As it is
the will of God that good and faithful kings should hold pride in detestation, this
vice is unquestionably the object of his own hatred. What he therefore requires from
his children is gentleness and meekness, for he is the declared enemy of all who
strive to elevate themselves above their condition.
SPURGEO , "Ver. 5. Whose privily slandereth his neighbor, him will I cut off. He
had known so bitterly the miseries caused by slanderers that he intended to deal
severely with such vipers when he came into power, not to revenge his own ills, but
to prevent others from suffering as he had done. To give one's neighbour a stab in
the dark is one of the most atrocious of crimes, and cannot be too heartily
reprobated, yet such as are guilty of it often find patronage in high places, and are
considered to be men of penetration, trusty ones who have a keen eye, and take care
to keep their lords well posted up. King David would lop the goodly tree of his state
of all such superfluous boughs,
Him that hath an high look and a proud heart him will not I suffer. Proud,
domineering, supercilious gentlemen, who look down upon the poor as though they
were so many worms crawling in the earth beneath their feet, the psalmist could not
bear. The sight of them made him suffer, and therefore he would not suffer them.
Great men often affect aristocratic airs and haughty manners, David therefore
resolved that none should be great in his palace but those who had more grace and
more sense than to indulge in such abominable vanity, Proud men are generally
hard, and therefore very unfit for office; persons of high looks provoke enmity and
discontent, and the fewer of such eople about a court the better for the stability of a
throne. If all slanderers were now cut off, and all the proud banished, it is to be
feared that the next census would declare a very sensible diminution of the
population.
EXPLA ATORY OTES A D QUAI T SAYI GS.
Ver. 5. Privily slandereth —literally, he that tongueth his neighbour secretly. Will I
not suffer, is properly, "him I cannot", i.e., cannot live with, cannot bear about me,
as the same verb is used in Isaiah 1:13. —Henry Cowles.
Ver. 5. Him that hath an high look. Pride will sit and show itself in the eyes as soon
as anywhere. A man is seen what he is in oculis, in poculis, in loculis (in his eyes, his

53. cups, and his resorts) say the Rabbins. See Proverbs 6:17. —John Trapp.
Ver. 5. Proud heart. From bxr latus or dilatatus est, is the noun bxr, here, broad, or
wide, or large; and being applied to the heart or soul, it notes largeness of desires. â
€”Henry Hammond.
Ver. 5. Detraction, ambition, and avarice are three weeds which spring and flourish
in the rich soil of a court. The psalmist declareth his resolution to undertake the
difficult task of eradicating them for the benefit of his people, that Israelites might
not be harassed by informers, or repressed by insolent and rapacious ministers.
Shall we imagine these vices less odious in the eyes of that King whose character was
composed of humilty and charity; or will Christ admit those tempers into the court
of heaven, which David determined to exclude from his court upon earth? —
George Horne.
Ver. 5-10. Perfect, as prophetic of Christ, is the delineation of his associates and
disciples. The perverse; the evil-doers; the slanderers, and the proud found no
fellowship with him. There were no common principles; no bond of union between
them. There was "a gulph" interposed, as in the parable, which they could not pass;
and what they saw of Christ, they beheld only from a distance. or even now, as
then, can "the deceitful" dwell in Christ's "house" —his holy temple; nor the man
of "lies be established" by his love and favour. They must renounce their vices
before they can be admitted to his covenant; or, however they may claim
communion with Him, he in return can have no sympathy with them. —William
Hill Tucker.
ELLICOTT, "(5) Whoso . . .—The “informer” and the “haughty favourite” are no
unknown characters in an Oriental court.
Proud heart.—Literally, broad, that is, extended with pride. (Comp. Proverbs 21:4.)
But LXX. and Vulg., “insatiable.”
Will not I suffer.—In Hebrew a simple and expressive “I cannot,” to which we can
supply “bear,” from Jeremiah 44:22. (Comp. Isaiah 1:13 : “I cannot away with.”)
COKE, "Psalms 101:5. Whoso privily slandereth his neighbour— Those who are
advanced to places of eminent dignity, trust, and profit, are the objects of hatred
and envy; frequently traduced and slandered; and the worst kinds of suspicions are
insinuated concerning them into the minds of those princes who employ them, in
order to supplant and ruin them. It is the part of a good and prudent prince, utterly
to discountenance such false and treacherous informers; and none but the worst
have favoured and protected them. We learn from Tacitus, that under Tiberius they
were encouraged; while Titus scourged them, sold many of them for slaves, and
banished others. See Tac. Annal. lib. 4: cap. 30. Suet. Tit. cap. 8: The original words
of the next clause, literally rendered, run thus, High in eyes, and broad in heart.
Haughtiness and pride discover themselves in the elevation or tossing of the nose
(Psalms 10:4.) and by the disdainful turning of the eye; scorning as it were to look
down upon the object, as unworthy of regard; which is also expressed Proverbs
21:4. By the height of the eyes is shewn the character of him who, because of his
superior riches and power, scorns to take notice of one whom he thinks beneath

54. him. To this answers the wide or broad in heart; one whose heart dilates and swells
itself with pride, on account of the largeness of his fortune, or the eminence of his
station. It should be remarked however, that as the heart may be dilated with other
things besides pride, so the phrase is used in a good sense, to denote the enlargement
of the heart or mind with pleasure; Isaiah 60:5 or with wisdom; 1 Kings 4:29 and
with other things of the like nature. Chandler.
WHEDO , "5. Whose privily slandereth his neighbour—The most dangerous and
the most detestable of practices, not unusual in kingly courts, especially in oriental
lands. David had suffered more from this element in Saul’s court than from any
other cause, and execrated it often, as in Psalms 120. See Proverbs 30:10.
Him will I cut off—He speaks as a king holding the sword of justice. The protection
of society required it. Secret slander in official counsel is a dangerous form of
bearing false witness; and where it maliciously involves the life of the innocent
should be punished, like all conspiracy against life, with the same forfeiture. Such
justice was recognised among the heathen. Compare the case of Haman in Esther
7:10, and of Daniel in Daniel 6:24.
High look and a proud heart— Literally, lofty of eyes and broad of heart.
Haughtiness and the inflation of vanity and self-conceit seem to be the qualities here
condemned.
Will not I suffer—I am not able to endure.
BE SO , "Verse 5-6
Psalms 101:5-6. Whoso privily slandereth his neighbour — Such as by secret and
false informations, and accusations of others, seek to gain my favour, and to
advance themselves by the ruin of others; him will I cut off — From my family and
court. Him that hath a high look, &c. — Those who think highly of themselves, and
look down with contempt upon others, or treat them with insolence; or, whose
insatiable covetousness and ambition make them study their own advancement
more than the public good; will not I suffer — In my house nor among my servants.
Mine eyes shall be upon the faithful — I will endeavour to find out, and will favour
and encourage, men of truth, justice, and integrity, men of religion and virtue, who
will be faithful, first to God, and then to me and to my people; that they may dwell
with me — Hebrew, ‫,לשׁבת‬ lashebeth,, to sit, abide, or converse with me, in my
house, and counsels, and public administrations. These he would use as his familiars
and friends, employ them in the domestic services of his palace, and advance them
to public offices and stations in his kingdom. He that walketh in a perfect way — In
the way of God’s precepts, which are pure and perfect; he shall serve me — In
domestic and public employments.
COFFMA , "Verse 5
GUIDELI ES FOR ADMI ISTERI G THE GOVER ME T
"Whoso privily slandereth his neighbor, him will I destroy:

55. Him that hath a high look and a proud heart will I not suffer.
Mine eyes shall be upon the faithful of the land, that they may dwell with me:
He that walketh in a perfect way, he shall minister unto me.
He that worketh deceit shall not dwell within my house: He that speaketh falsehood
shall not be established before mine eyes.
Morning by morning will I destroy all the wicked of the land;
To cut off all the workers of iniquity from the city of Jehovah."
o king ever entered upon his reign with any better intentions than those which
were evidently of David when he penned this psalm. It should also be noted that, "In
the earlier years of David's reign, his life is well known to have been irreproachable;
during that period, he practiced what he preached."[8]
"Whoso privily slandereth his neighbor" (Psalms 101:5). "This may refer to a
person hailed into court because he had falsely accused his neighbor."[9]
"A high look and a proud heart" (Psalms 101:5). In Proverbs 6:18ff, Solomon is
reputed to have listed the seven things God hates; and it is "the proud look" that
leads the whole shameful list. From this, it is not too much to say that, at least some
of the famed wisdom of Solomon was derived from his father David.
"Mine eyes shall be upon the faithful ... he that walketh in a perfect way" (Psalms
101:6). The meaning here is that only the faithful, only the persons who are doing
right, only the honorable and the truthful, "Shall be promoted to office under my
government."[10] Scheming, underhanded scoundrels shall be excluded from public
office; and only men of known honor and integrity shall have responsible places in
the king's court.
"He that worketh deceit ... he that speaketh falsehood" (Psalms 101:7). This passage
states negatively what is affirmed in the preceding verse.
"Morning by morning" (Psalms 101:8). The meaning of this is "continually,"
"constantly," "all the time," "every day." "The king here promises that he will be
no dilatory judge whose citizens despair of a hearing."[11]
Apparently, in the latter days of David's kingship he failed to keep this resolution.
This enabled Absalom to steal away the hearts of the people. 2 Samuel 15:1-6 tells
how Absalom met people every day on the way to see the king; he would interrupt
them, declaring that no court was in session, openly expressing the allegation (which
might or might not have been true) that the king had not deputed anyone to hear the
plaintiff's case, also exclaiming, "Oh that I were made judge in the land." It was by

56. such devices as these that Absalom was able to steal the hearts of the men of Israel.
Regardless of the truth or falsity of Absalom's allegations, there must have been
some slackening of the king's diligence that allowed such a situation to develop.
"To cut off the workers of iniquity from the city of Jehovah" (Psalms 101:8). It was
a noble purpose indeed to strive for a clean city, where crime and wickedness would
be suppressed, and where righteousness and truth would be honored. Human
nature being what it is, we must allow that David's hopes along this line were never
completely achieved. evertheless, he did a far better job as king than the vast
majority of the Davidic dynasty that followed him, whose lives, in the aggregate,
appear to have been no better than that of other Oriental despots of that historical
era.
EBC, "From Psalms 101:5 onwards, the king lays down the principles of his public
action, and that mainly in reference to bad men. One verse suffices to tell of his
fostering care of good men. The rest describes how he means to be a terror to
evildoers. The vices against which he will implacably war are not gross crimes such
as ordinarily bring down the sword of public justice. This monarch has regard to
more subtle evils-slander, superciliousness, inflated vanity ("proud hearted" in
Psalms 101:5 is literally wide in heart, i.e., dilated with self-sufficiency or ambition).
His eyes are quick to mark "the faithful in the land." He looks for those whose
faithfulness to God guarantees their fidelity to men and general reliableness. His
servants shall be like himself, followers of "the way of perfectness." In that court,
dignity and office will go, hot to talent, or to crafty arts of servility, or to birth, but
to moral and religious qualities.
In the last two verses, the psalm returns to evildoers. The actors and speakers of lies
shall be cleared out of the palace. Such base creatures crawl and sting about the
purlieus of courts, but this prince will have his immediate entourage free from them.
He longs to get rid of the stifling atmosphere of deceit, and to have honest men
round him, as many a ruler before and since has longed. But not only palace, but
city, has to be swept clean, and one cleansing at the beginning of a reign will not be
enough. So "every morning" the work has to be done again. "Ill weeds grow
apace," and the mower must not get weary of his scythe. God’s city must be pure.
"Without are whatsoever worketh and maketh a lie."
The psalm is a God-given vision of what a king and kingdom might and should be.
If David wrote it, his early resolves were sadly falsified. "I will set no villainous
things before my eyes"-yet from his "house," where he vowed to "walk with a
perfect heart," he looked on Bathsheba. "He that speaks lies shall not be established
in my sight"-yet Absalom, Ahithophel, and the sons of Zeruiah stood round his
throne. The shortcomings of the earthly shadows of God’s rule force us to turn away
to the only perfect King and Kingdom, Jesus Christ and His realm, and to the city
"into which shall in no wise enter anything that defileth."
PULPIT, "Whoso privily slandereth his neighbour, him will I out off. (On the

57. heinousness of slander, see Psalms 15:3; Psalms 31:13; Psalms 50:20, etc.) It is
probably not meant that the slanderer will be put to death, but only that he will be
banished, at any rate from the court, and, so far as possible, put down. Him that
hath an high look and a proud heart will not I suffer. "Lofty looks" and a "proud
heart" are again conjoined in Proverbs 21:4, Solomon showing that he paid
attention to his father's lessons. David himself disclaims both in Psalms 131:1.
6 My eyes will be on the faithful in the land,
that they may dwell with me;
the one whose walk is blameless
will minister to me.
BAR ES, "Mine eyes shall be upon the faithful of the land ... - I will look to
them to be employed in my house, and in my service. The word rendered “faithful”
means those who are worthy of belief or confidence. It does not “necessarily” mean those
who are pious or religious - though it is often used to denote such persons, in reference
to the principal trait in the character of the pious, that is, confidence or faith in God. The
essential meaning here is, that he would seek those who were trustworthy; on whom he
could place reliance; whose truth, fidelity, and honesty he could confide in. This would
be most certainly found in those who are “faithful” to God, and who would then be
“faithful” to lower obligations. Undoubtedly, also, it is desirable, on some accounts, to
have only such in our employ, if such can be found. But we are not to regard this passage
as teaching the doctrine, even by the example of the psalmist, that we are to employ no
persons but such as are truly religious. There are others who will be found faithful,
honest, and reliable; and they have such a claim to our confidence as to impose on us a
moral obligation to show them that confidence - so far, at least, that we shall not, by any
act of ours, declare them not worthy of trust because they are not religious. Besides, it
may be desirable, on many accounts, that persons who are not religious should be
brought under the influence of religion in pious families, and enjoy the advantages
which may be connected with a religious household. In seeking our own interest, and
what will be for our own welfare and happiness, we should not be unmindful of what
may be for the good of others. Religion may extend itself much in the world by thus
bringing into the service of religious households those who may, by example,
instruction, and prayer, be led to the possession and practice of true religion.
He that walketh in a perfect way ... - Margin, “perfect in the way.” The

58. translation in the text is the more correct. The phrase means an upright man; a man of
integrity. It does not necessarily imply that he is absolutely holy, or free from all sin, but
that he is upright, consistent, honest: a man whose moral character is developed in
proper proportions, or is such that it may be relied on. See the notes at Job_1:1.
CLARKE, "Mine eyes - My approbation.
Upon the faithful - The humble, upright followers of God.
That they may dwell with me - Be my confidants and privy counsellors. No
irreligious or wicked man, whatever his abilities may be, shall be countenanced or
supported by me. I will purify my court from the base, the irreligious, the avaricious, the
venal, the profligate, and the wicked.
He that walketh in a perfect way - He that is truly religious.
He shalt serve me - Shall be my prime minister, and the chief officer in my army,
and over my finances.
GILL, "Mine eyes shall be upon the faithful of the land,.... To look them out,
bring them to court, and promote them to places of honour and trust; such an one was
David himself, and such there were in the land of Israel, though but few, and of which he
complains, Psa_12:1. Christ's eyes are upon faithful persons, on faithful ministers of the
word, who preach the Gospel faithfully, administer the ordinances truly, are faithful to
the souls of men in watching over them, reproving and exhorting them; his eyes are
upon them to keep and preserve them, and to honour and reward them with a crown of
life that fadeth not away; and his eyes are also on faithful members of churches, such
who truly believe in him, who hold fast the faithful word, and keep close to his worship
and ordinances; his eyes are upon them, to show favour to them, to bestow blessings
upon them, and to protect and defend them, and preserve them from perishing:
that they may dwell with me; or, "sit with me" (p); at his table, or at the council
board, or in judgment, and assist him in the affairs of government: so such as are faithful
shall dwell with Christ both here and hereafter; they dwell in him and with him by faith,
and have communion with him; they dwell in his house below, and shall dwell with him
above for evermore:
he that walketh in a perfect way; in God's way, in the way he has prescribed and
directed, to what is perfect; in a way agreeable to his word, in all his commandments and
ordinances, in Christ, the way, the truth, and the life:
and in the way of perfect men (q), as it may be rendered; in the way that such walk;
and though he does not walk perfectly, or without sin, yet sincerely and uprightly:
he shall serve me; be taken into my service, be employed by me, as a prime minister, a
counsellor, a secretary of state, or in other lesser places under David. But, as it refers to
Christ, it signifies that such an one shall be a servant of his, which is no small honour;
for, where he is, there shall his servant be, Joh_12:26. The Targum is,

59. "he shall stand with my servants;''
in his house here, and at his right hand hereafter.
HE RY, ". His resolution to put those in trust under him that were honest and good
(Psa_101:6): My eyes shall be upon the faithful in the land. In choosing his servants and
ministers of state he kept to the land of Israel and would not employ foreigners; none
shall be preferred but true-born Israelites, and those such as were Israelites indeed, the
faithful in the land; for even in that land there were those that were unfaithful. These
faithful ones his eyes shall be upon, to discover them and find them out; for they were
modest, did not crowd into the city to court preferment, but lived retired in the land, in
the country, out of the way of it. Those are commonly most fit for places of honour and
trust that are least fond of them; and therefore wise princes will spy out such in their
recesses and privacies, and take them to dwell with them and act under them. He that
walks in a perfect way, that makes conscience of what he says and does, shall serve me.
The kingdom must be searched for honest men to make courtiers of; and, if any man is
better than another, he must be preferred. This was a good resolution of David's; but
either he did not keep to it or else his judgment was imposed upon when he made
Ahithophel his right hand. It should be the care and endeavour of all masters of families,
for their own sakes and their children's, to take such servants into their families as they
have reason to hope fear God. The Son of David has his eyes upon the faithful in the
land; his secret is with them, and they shall dwell with him. Saul chose servants for their
goodliness (1Sa_8:16), but David for their goodness.
JAMISO , "Mine eyes ... upon — or, I will select reliable and honest men for my
servants.
CALVI , "6My eyes are towards the faithful of the land David here lays down
another virtue of a wise prince, when he affirms that it will be his care to make all
the faithful of the land his intimate friends, — that he will avail himself of their
good offices, and have as domestic servants such only as are distinguished for
personal worth. Some understand the words, that they may dwell with me, in a
general sense thus: I will not neglect the good and inoffensive, nor will I suffer them
to be unjustly molested; but I will secure, that under my administration, they shall
live in a state of peace and tranquillity. But his meaning rather is, that he will
exercise discretion and care, that, instead of taking persons into his service
indiscriminately, he may wisely determine each man’s character, so as to have those
who live a life of strict integrity as his most intimate friends, and that he may intrust
them with the offices of state. He speaks of the faithful in the first place, because,
although a man may possess talents of a high order, yet if he is not devoted to
fidelity and integrity, he will never rightly execute the office of a judge. This is
worthy of special notice; for although a prince may be the best of men, yet if his
servants and officers are not of a corresponding character his subjects will
experience hardly any advantage from his uncorrupted integrity. Servants are the
hands of a prince, and whatever he determines for the good of his subjects they will
wickedly overthrow it, provided they are avaricious, fraudulent, or rapacious. This

60. has been more than sufficiently demonstrated by experience. The greater part of
kings, indeed, passing over the good and the upright, or, which is worse, driving
them away from them, purposely seek to have as servants those who are like
themselves, and who may prove fit tools for their tyranny; yea, even good and well
disposed princes often manifest so much indolence and irresolution as to suffer
themselves to be governed by the worst counsels, and inconsiderately prostitute the
offices of state by conferring them on the unworthy.
SPURGEO , "Ver. 6. Mine eyes shall be upon the faithful of the land, that they
may dwell with me. He would seek them out, engage their services, take care of
them, and promote them to honour: this is a noble occupation for a king, and one
which will repay him infinitely better than listening to the soft nothings of flatterers.
It would be greatly for the profit of us all if we chose our servants rather by their
piety than by their cleverness; he who gets a faithful servant gets a treasure, and he
ought to do anything sooner than part with him. Those who are not faithful to God
will not be likely to be faithful to men; if we are faithful ourselves, we shall not care
to have those about us who cannot speak the truth or fulfil their promises; we shall
not be satisfied until all the members of our family are upright in character.
He that walketh in a perfect way, he shall serve me. What I wish myself to be, that I
desire my servant to be. Employers are to a great degree responsible for their
servants, and it is customary to blame a master if he retains in his service persons of
notorious character; therefore, lest we become partakers of other men's sins, we
shall do well to decline the services of bad characters. A good master does well to
choose a good servant; he may take a prodigal into his house for the sinner's good,
but if he consults his own he will look in another quarter. Wicked nurses have great
influence for evil over the minds of little children, and ungodly servants often injure
the morals of the older members of the family, and therefore great care should be
exercised that godly servants should be employed as far as possible. Even irreligious
men have the sense to perceive the value of Christian servants, and surely their own
Christian brethren ought not to have a lower appreciation of them.
EXPLA ATORY OTES A D QUAI T SAYI GS.
Ver. 6. Mine eyes shall be upon the faithful. There is an eye of search, and an eye of
favour: the one is for the seeking and finding them out, that they may serve; the
other for countenancing of their persons, and rewarding of their service. —George
Hakewill.
Ver. 6. Mine eyes shall be upon the faithful of the land, etc. Christ's eyes are upon
faithful persons, or faithful ministers of the word, who preach the Gospel faithfully,
administer the ordinances truly, are faithful to the souls of men in watching over
them, reproving and exhorting them; his eyes are upon them to keep and preserve
them, and to honour and reward them with a crown of life that fadeth not away. His
eyes are also on faithful members of churches, such who truly believe in him, who
hold fast the faithful word, and keep close to his worship and ordinances; his eyes
are upon them, to show fayour to them, to bestow blessings upon them, and to
protect and defend them, and to preserve them from perishing: "That they may
dwell with me; "or, sit with me; at his table, or at the council board, or in judgment,
and assist him in the allairs of government; so such as are faithful shall dwell with
Christ both here and hereafter; they dwell in him and with him by faith, and have

61. communion with him; they dwell in his house below, and shall dwell with him above
for evermore. —John Gill.
Ver. 6. —He that walketh it, a perfect way, he shall serve me. Art thou a godly
master? When thou takest a servant into thy House, choose for God as well as
thyself. Remember there is a work for God to be done by thy servant as well as by
thyself: and shall he be fit for thy turn that is not for God's? Thou desirest the work
should prosper thy servant takes in hand, dost thou not? And what ground hast
thou, from the promise, to hope that the work should prosper in his hand that sins
all the while he is doing of it? "The ploughing of the wicked is sin, "Proverbs 21:4.
A godly servant is a greater blessing than we think on. He can work, and set God on
work also, for his master's good: Genesis 24:12, "O Lord God of my master
Abraham, I pray thee, send me good speed this day, and shew kindness unto my
master." And sure he did his master as much service by his prayer as by his
prudence in that journey. If you were but to plant an orchard, you would get the
best fruit trees, and not cumber your ground with crabs. There is more loss in a
graceless servant in the house than a fruitless tree in the orchard. Holy David
observed, while he was at Saul's court, the mischief of having wicked and ungodly
servants, for with such was that unhappy king compassed, that David compares his
court to the profane and barbarous heathens, among whom there was scarce more
wickedness to be found: Psalms 120:6. "Woe is me, that I sojourn in besech, that I
dwell in the tents of, Kedar; "that is, among those who were as prodigiously wicked
as any there. And no doubt but this made this gracious man in his banishment,
before he came to the crown, having seen the evil of a disordered house, to resolve
what he would do when God should make him the head of such a royal family. "He
that worketh deceit shall not dwell within my house: he that telleth lies shall not
tarry in my sight". He instanceth those hills, not as if he would'spend all his zeal
against these, but because he had observed them principally to abound in Saul's
court, by which he had suffered so much, as you may perceive by Psalms 120:1-7. â
€”William Guruall.
PULPIT, "Mine eyes shall be upon the faithful of the land; i.e. "my favour shall be
shown to them; I will give them help and encouragement." That they may dwell
with me; i.e. "frequent my court," either as officials or as simple courtiers. He that
walketh in a perfect way (see the comment on Psalms 101:2). He shall serve me; i.e.
"shall be promoted to office under my government."
COKE, "Psalms 101:6. Mine eyes shall be upon the faithful— In the third verse he
resolved, that he would set no wicked thing before his eyes: Here he informs us what
he would particularly set his eyes on, and who the persons were whom he would
encourage with his smiles, and look on with an affectionate regard; namely, The
faithful in the land; men of piety, probity, and virtue: These should sit or dwell with
him. He would use them as his familiars and friends, employ them in the domestic
services of his palace, and advance them to public offices and stations in his
kingdom. This is a circumstance which Pliny mentions particularly in honour of the
emperor Trajan, in his panegyric, ch. 5:

62. 7 o one who practices deceit
will dwell in my house;
no one who speaks falsely
will stand in my presence.
BAR ES, "He that worketh deceit - The man who is dishonest - who is full of
tricks, false pretences, and devices - who cannot be confided in as straight-forward and
sincere - one whose word cannot be relied on - one whose course is subterranean or
serpentine.
Shall not dwell within my house - Shall neither be employed in my service, nor be
admitted as a guest and companion. I will not, in any way, patronise or countenance
such a person.
He that telleth lies - In any way: by stating what is false; by promising what is not
performed; by deceiving me in his professions. I will seek only those who love and speak
the truth.
Shall not tarry in my sight - Margin, “shall not be established.” The idea is that of
being confirmed or established. The sense here seems to be, that though such a person
should gain admittance to his house on any pretence or profession, he should not obtain
a permanent residence there. As soon as his real character was known, he would be
dismissed or discharged. The psalmist says that he would do nothing to show him
countenance; he would not give occasion to have it represented that he favored liars or
dishonest persons, or that such persons might find employment with him. As a universal
rule, no man should have such plans to accomplish in his family, or in his business-
transactions, that he cannot employ, in accomplishing those things, persons who are
perfectly honest; or, in other words, no man should engage in any undertaking, or
pursue any kind of business, that would require people of loose principles - the cunning,
the crafty, the deceitful, the dishonest - to carry it out. Yet there are many such
employments in the world; and there are men suited for such employments, and who are
willing to engage in such work. It may be a good test for a man in regard to the business
in which he is engaged, to ask himself what kind of agents, clerks, or servants, it will be
necessary for him to employ in carrying it out. If the business is such as to make it
necessary to employ unprincipled people - people who have easy consciences - people
who will violate the sabbath - men who have more skill than honesty - more cunning
than principle - that very fact should determine him at once in regard to the propriety of
the business.

63. CLARKE, "He that worketh deceit - that tenets lies - I will expel from my
court all sycophants and flatterers. Tiberius encouraged flatterers; Titus burned some,
banished several others, and sold many for slaves.
GILL, "He that worketh deceit shall not dwell within my house,.... Flatterers,
sycophants, tricking and fraudulent persons, who seek to supplant others, and get into
their places; these should lose the favour they had, when detected. So hypocritical
persons, that have only a form of godliness, a mask of religion, and false teachers that lie
in wait to deceive; and antichrist, whose coming was with all deceivableness of
unrighteousness; who has seduced men by his miracles, doctrines, and sorceries; these
shall have no place, neither in Christ's house below nor above. The Targum is,
"he that works deceit shall not dwell in the midst of the house of my sanctuary:''
he that telleth lies shall not tarry in my sight; or, "he shall not be established"
before mine eyes (r); he shall not continue in his post and place, in his office and station;
he shall soon be dismissed from it; lying is very abominable to God, very prejudicial to
men, and hated by Christ, who is truth itself. All sorts of lies, and liars are so, religious
and doctrinal ones; such who speak lies in hypocrisy, as the emissaries of Rome; all that
make an abomination, or a lie, will have no place with Christ in the New Jerusalem,
Rev_21:27.
JAMISO , "not dwell — literally, “not sit,” or tarry, or be established.
CALVI , "7He who worketh deceit shall not dwell in the midst of my house This
verse may be explained of all magistrates to whose charge the exercise of public
judgments is committed, as well as of household servants. But as David has just now
spoken in general of all officers, he seems now to speak properly of those who are
near the person of the king. When the chief counsellors of kings and other intimate
acquaintances who have gained possession of their ears, are deceitful and crafty,
this becomes the source of all corruptions; for by their example they encourage
others in evil, lifting up as it were the banner of licentiousness. And it is impossible
that he who does not maintain good order in his own house, can be a fit person for
holding the government of a whole realm. The authority which cannot preserve its
influence under the domestic roof is of little worth in state affairs.
SPURGEO , "Ver. 7. He that worketh deceit shall not dwell within my house. He
had power to choose his courtiers, and he meant to exercise it. Deceit among most
orientals is reckoned to be a virtue, and is only censured when it is not sufficiently
cunning, and therefore comes to be found out; it was therefore all the more
remarkable that David should have so determinedly set his face against it. He could
not tell what a deceitful man might be doing, what plots he might be contriving,
what mischief he might be brewing, and therefore he resolved that he would at any
rate keep him out of his house, that his palace might not become a den of villainy.
Cheats in the market are bad enough, but deceivers at our own table we cannot

64. bear.
He that telleth lies shall not tarry in my sight. He would not have a liar within sight
or hearing; lie loathed the mention of him. Grace makes men truthful, and creates in
them an utter horror of everything approaching to falsehood. If David would not
have a liar in his sight, much less will the Lord; neither he that loves nor he who
makes a lie shall be admitted into heaven. Liars are obnoxious enough on earth; the
saints shall not be worried with them in another world.
BE SO , "Psalms 101:7. He that worketh deceit — That uses any frauds or subtle
artifice to deceive, abuse, or wrong any of my people; shall not dwell within my
house — Though he may insinuate himself into my family, yet, as soon as he is
discovered, he shall be turned out of it. He that telleth lies — Either to defend and
excuse the guilty, or to betray the innocent; shall not tarry in my sight — I will
certainly and immediately banish him from my presence.
CO STABLE, "Verse 7-8
Professional competence was not sufficient to qualify a member of David"s staff for
service. His courtiers also needed to maintain fellowship with God and walk in His
ways. The king would not tolerate lying. Moreover, he would extend his
requirements to all the people who lived in his kingdom. In his daily administration
of justice he would cut off the wicked who practiced iniquity. "Cutting off" might
be in execution, but it could also mean ending their present course of life by
sentencing them to some other penalty.
Why did David tolerate a wicked man such as Joab in view of this prayer?
Obviously, David went back on this promise to God, both in his personal life, and in
his choice of government leaders to some extent. evertheless, this commitment to
holiness is an admirable model for all of God"s people. Perhaps David wrote this
psalm early in his reign.
PULPIT, "He that worketh deceit shall not dwell within my house. It is the duty of a
king to see, not only that his own ways are blameless, but that his entire household is
well ordered, and consists of righteous persons (comp. Job 1:5). "Deceit" here
means "wickedness" generally. He that telleth lies shall not tarry in my sight;
literally, shall not be established; i.e. shall not keep his position in my court, but be
banished from it. "Lying" is one of the sins which the psalmists denounce most
frequently (see Psalms 31:18; Psalms 40:4; Psalms 52:3; Psalms 58:3; Psalms 59:12;
Psalms 62:4; Psalms 63:11; Psalms 119:163, etc.).
8 Every morning I will put to silence

65. all the wicked in the land;
I will cut off every evildoer
from the city of the Lord.
BAR ES, "I will early destroy ... - Hebrew, “In the mornings I will destroy.” That
is, It shall be my first business as I enter upon the day. Possibly, also, by the use of the
plural here - “in the mornings” - there may be the idea that this would be his constant
rule of conduct: he would do it every day; he would do it morning by morning. He would
on no day - at no time - allow the wicked to be in his service. This rule would be
unvarying. It would extend through his life. The word “destroy” here may refer not only
to his conduct as a man, and as the head of a family, but to the act of a magistrate; and
the idea may be, that the rule which he prescribed for himself in his own house was a
rule which he would carry with him into public: that is, as the psalm was composed by
David, that, as a king and sovereign, it should be his aim to carry those principles to the
throne; that, in respect to the state, he would do what he purposed to do in his home-
relations. The strict and stern regard for truth, sincerity, honesty, fidelity, which he
would evince in the one case he would evince in the other; carrying to the high
employments of public life, where there were so many temptations to a contrary course,
the inflexible virtues which were needful for peace, for happiness, and for success in
domestic life.
That I may cut off - By discountenancing them; by punishing them if they are guilty.
All wicked doers - All violators of law.
From the city of the Lord - From Jerusalem, the place where God dwelt, and which
was sacred to his service. See Psa_46:4, note; Psa_48:2, note; Psa_48:8, note. Happy is
the man at the head of a family - happy is the magistrate - who adopts for himself, and
who faithfully carries out the principles laid down by the author of this psalm - divinely
inspired to adopt such rules for himself, and to suggest them for others in all ages.
CLARKE, "I will early destroy - I will take the first opportunity of destroying all
the wicked of the land. I will purify my court, purge Jerusalem, and cleanse the whole
land of every abomination and abominable person; so that the city of my God, where
holiness alone should dwell, shall indeed become the Holy City; that the state may be
made prosperous, and the people happy. Such an administration must have been a good
one, where such pious caution was used in choosing all the officers of the state.
GILL, "I will early destroy all the wicked of the land, Of the land of Israel,
signifying that he would make a general reformation throughout the kingdom; that as
soon as wicked men were discovered in any part of the land, he would cut them off,
would take the first opportunity of punishing them as the law directs: or he would do it

66. "in morning" (s), as in the Hebrew text; that is, every morning, constantly and
continually;
HE RY, " His resolution to extend his zeal to the reformation of the city and
country, as well as of the court (Psa_101:8): “I will early destroy all the wicked of the
land, all that are discovered and convicted; the law shall have its course against them.”
He would do his utmost to destroy all the wicked, so that there might be none left that
were notoriously wicked. He would do it early; he would lose no time and spare no
pains; he would be forward and zealous in promoting the reformation of manners and
suppression of vice; and those must rise betimes that will do anything to purpose in the
work. That which he aimed at was not only the securing of his own government and the
peace of the country, but the honour of God in the purity of his church, That I may cut
off all wicked doers from the city of the Lord. Not Jerusalem only, but the whole land,
was the city of the Lord; so is the gospel-church. It is the interest of the city of the Lord
to be purged from wicked doers, who both blemish it and weaken it; and it is therefore
the duty of all to do what they can, in their places, towards so good a work, and to be
zealously affected in it. The day is coming when the Son of David shall cut off all wicked
doers from the new Jerusalem, for there shall not enter into it any that do iniquity.
JAMISO , "
CALVI , "8Early will I destroy all the wicked of the land The Psalmist at length
concludes by asserting, that he will endeavor to the utmost of his power to purge the
land from infamous and wicked persons. He affirms that he will do this early; for if
princes are supine and slothful, they will never seasonably remedy the evils which
exist. They must therefore oppose the beginnings of evil. The judge, however, must
take care not to yield to the influence of anger, nor must he act precipitately and
without consideration. The original word for early is in the plural number, (it being
properly at the mornings,) which denotes unremitted exertion. It were not enough
that a judge should punish the wicked sharply and severely in one or two instances:
he must continue perseveringly in that duty. By this word is condemned the
slothfulness of princes, when, upon seeing wicked men daringly break forth into the
commission of crime, they connive at them from day to day, either through fear or
an ill-regulated lenity. Let kings and magistrates then remember, that they are
armed with the sword, that they may promptly and unflinchingly execute the
judgments of God. David, it is true, could not purge the land from all defilements,
however courageously he might have applied himself to the task. This he did not
expect to be able to do. He only promises, that without respect of persons he will
show himself an impartial judge, in cutting off all the wicked. Timidity often
hinders judges from repressing with sufficient rigor the wicked when they exalt
themselves. It is consequently necessary for them to be endued with a spirit of
invincible fortitude, that relying upon Divine aid, they may perform the duties of the
office with which they are invested. Moreover, ambition and favor sometimes render
them pliant, so that they do not always punish offenses alike, where this ought to be
done. Hence we learn that the strictness, which is not carried to excess, is highly
pleasing to God; and, on the other hand, that he does not approve of the cruel
kindness which gives loose reins to the wicked; as, indeed, there cannot be a greater

67. encouragement to sin than for offenses to be allowed to pass unpunished. What
Solomon says should therefore be remembered, (Proverbs 17:15) “He that justifieth
the wicked, and he that condemneth the just, even they both are abomination to the
Lord.” What David adds, That I may cut off all the workers of iniquity from the city
of God, is also emphatic. If even heathen kings are commanded in common to
punish crimes, David well knew that he was under obligations of a more sacred kind
to do so, since the charge of the Church of God had been committed to him. And
certainly if those who hold a situation so honorable do not exert themselves to the
utmost of their power to remove all defilements, they are chargeable with polluting
as much as in them lies the sanctuary of God; and they not only act unfaithfully
towards men by betraying their welfare, but also commit high treason against God
himself. ow as the kingdom of David was only a faint image of the kingdom of
Christ, we, ought to set Christ before our view; who, although he may bear with
many hypocrites, yet as he will be the judge of the world, will at length call them all
to an account, and separate the sheep from the goats. And if it seems to us that he
tarries too long, we should think of that morning which will suddenly dawn, that all
filthiness being purged away, true purity may shine forth.
SPURGEO , "Ver. 8. I will early destroy all the wicked of the land. At the very
outset of his government he would promptly deal out justice to the worthless, he
would leave them no rest, but make them leave their wickedness or feel the lash of
the law. The righteous magistrate "beareth not the sword in vain." To favour sin is
to discourage virtue; undue leniency to the bad is unkindness to the good. When our
Lord comes in judgment, this verse will be fulfilled on a large scale; till then he sinks
the judge in the Saviour, and bids men leave their sins and find pardon. Under the
gospel we also are bidden to suffer long, and to be kind, even to the unthankful and
the evil; but the office of the magistrate is of another kind, and he must have a
sterner eye to justice than would be proper in private persons. Is he not to be a
terror to evil doers?
That I may cut off all the wicked doers from the city of the Lord. Jerusalem was to
be a holy city, and the psalmist meant to be doubly careful in purging it from
ungodly men. Judgment must begin at the house of God. Jesus reserves his scourge
of small cords for sinners inside the temple. How pure ought the church to be, and
how diligently should all those who hold office therein labour to keep out and chase
out men of unclean lives. Honourable offices involve serious responsibilities; to trifle
with them will bring our own souls into guilt, and injure beyond calculation the
souls of others. Lord, come to us, that we, in our several positions in life, may walk
before thee with perfect hearts.
Ver. 8. —That I may cut off all wicked doers from the city of the LORD. As the
kingdom of David was only a faint image of the kingdom of Christ, we ought to set
Christ before our view; who, although he may bear with many hypocrites, yet as he
will be the judge of the world, will at length call them all to on account, and separate
the sheep from the goats. And if it seems to us that he tarries too long, we should
think of that morning which will suddenly dawn, that all filthiness being purged
away, true purity may shine forth. —John Calvin.
Ver. 8. —Early. From some incidental notices of Scripture (2 Samuel 15:2, Psalms
101:8, Jeremiah 21:12), it has been inferred that judges ordinarily held their

68. sessions in the morning. In a climate like that of Palestine, such a custom would be
natural and convenient. It is doubtful, however, whether this passage expresses
anything more than the promptness and zeal which a righteous judge exercises in
the discharge of his duty. —E.P. Barrows, in "Biblical Geography and
Antiquities".
Ver. 8. —The holy vow "to destroy all the wicked of the lands": and to "cut off all
wicked doers from the city of the Lord, "must begin at our own hearts as his
sanctuary, the temple of the Holy Ghost. —Alfred Edersheim.
ELLICOTT, "(8) Early.—Literally, in the morning: referring, as Perowne observes,
to the Oriental custom of holding courts of law in the early morning (Jeremiah
21:12; 2 Samuel 15:2; Luke 22:66; John 18:28).
City of the Lord.—For similar expressions, see Psalms 46:4; Psalms 48:2; Psalms
48:8. The city must bear out its name in its character.
COKE, "Psalms 101:8. I will early destroy all the wicked— Literally, In the
mornings I will destroy, &c. He resolves to devote all his mornings to the
administration of justice, and the punishment of incorrigible offenders. This is a
season most proper in itself for the management of all business, and which was
generally appropriated to the administration of public affairs by princes and great
men; as we learn from 2 Samuel 15:2. Jeremiah 21:12. When the Psalmist adds, that
I may cut off, or rather, till I have cut off all evil doers from the city of the Lord, it
is, I think, an evident proof that he was now king over all Israel, and in possession of
Jerusalem, styled by him the city of the Lord; because it was now the place of
Jehovah's peculiar residence, as David had lodged the ark in the midst of the
tabernacle prepared for its reception: Dr. Chandler; who observes, that this psalm
affords an admirable lesson for princes, to direct themselves in the administration of
their affairs in public and private life. They should be the patrons of piety and
virtue, and encourage them by their own example and practice. Those of their
household, their servants, ministers, and particularly their favourites and friends,
should be of unblameable characters, and, if possible, eminent for every thing which
is excellent and praise-worthy. Subtle and fraudulent men, backbiters and
slanderers, and private informers against others, they should detest, and should
shew the utmost marks of displeasure to them. They should maintain the honour of
the laws, and impartially punish all transgressors against them; and instead of
indulging in ease, and being engrossed and dissipated by pleasure and amusement,
they should consecrate a just portion of their time to the public service and
promoting the real happiness of the people. Thus they will be indeed truly patriot
kings, honoured of God, and esteemed and beloved of men.
PULPIT, "I will early destroy all the wicked of the land; literally, each morn will I
root out all the wicked of the land; i.e. "day after day I will make it my endeavour,
not only to keep my palace free from evil doers, but to cleanse the whole land of
them." David is determined to exercise that just severity which is a part of the duty
of kings (Romans 13:4), and not to be that curse to a country—a weak and over-
indulgent ruler (see Calvin, ad loc.). That I may cut off all wicked doers from the

69. city of the Lord. So long as there were "wicked doers" in the land, they would be
sure to flock to Jerusalem, since the capital always attracts the criminal classes.
David is especially anxious that Jerusalem, which he has made "the city of the
Lord" (2 Samuel 6:12-19), shall be kept free from the pollutions of evil doers, but, to
effect this object, he must purge the whole land. The spirit breathed is that of
Psalms 15:1-5.
WHEDO , "8. I will early destroy—Literally, In the mornings I will cut off. The
plural form of the noun denotes a recurrence, or repetition, of the act, as often as
occasion requires; and the figurative sense of the Hebrew word morning— namely,
early, speedily—expresses the promptness with which he designs to execute the laws
against the wicked. “Day by day will he execute his work of righteous judgment,
purging out all ungodliness from the holy city.”—Perowne. But the allusion is
supposed, by some, to be to the oriental custom of holding judicial courts in the
morning. See Jeremiah 21:12; and compare Luke 22:16, and John 18:28.
Wicked doers— This is the class which David would cut off: not simply men devoid
of heart piety, but men actively engaged to introduce practices subversive of the
religion of Jehovah, and hence enemies of the state as well. The government of the
Hebrews was a theocracy; God was their real king and lawgiver. He had called and
organized them, and appointed their laws and rulers. Their existence was a
provision of God in the historical development of redemption, and what was against
his laws was against the commonwealth, and the far reaching ends of providence.
Such rebellion against God was treason as well. o similar government has ever
been known upon the earth.
The city of the Lord—As Jehovah was the true sovereign, so it should be the height
of David’s ambition to make his city worthy of his abode. The ew Testament
prototype of this city—the “ ew Jerusalem,” the “Jerusalem which is above… the
mother of us all,” (Galatians 4:26,)—is given Revelation 21:27.
BE SO , "Psalms 101:8. I will early destroy all the wicked — That is, all that are
discovered and convicted; the law shall have its course against them; and
incorrigible offenders shall suffer as it directs. That I may cut off all wicked doers
from the city of the Lord — “I will use my utmost diligence to reform the whole
nation; but especially the place of my peculiar residence, which ought to be an
example to the rest of my kingdom: taking care that all offenders be severely
punished in the courts of justice; and, if there be no other remedy, cutting off those
evil members, who have got an incurable habit of acting wickedly.” So Bishop
Patrick. Dr. Chandler considers this last clause as an evident proof that David was
now king over all Israel, and in possession of Jerusalem, styled by him the city of the
Lord, because it was now the place where the Lord was peculiarly present, David
having lodged the ark in the tabernacle prepared there for its reception. It is justly
observed by the same judicious divine, that “this Psalm affords an admirable lesson
for princes, to direct themselves in the administration of their affairs in public and
private life. They should be the patrons of religion and virtue, and encourage them
by their own example and practice. Those of their households, their servants,

70. ministers, and particularly their favourites and friends, should be of unblameable
characters, and, if possible, eminent for every thing that is excellent and
praiseworthy. Subtle and fraudulent men, back-biters, and slanderers, and private
informers against others, they should detest, and show the utmost marks of
displeasure at them. They should maintain the honour of the laws, and impartially
punish all transgressors against them; and, instead of indulging ease, and being
engrossed and dissipated by pleasure and amusement, they should consecrate a just
portion of their time to the public service, and promoting the real happiness of their
people. Thus they will be indeed truly patriot kings, honoured of God and esteemed
and beloved of men.”