PSALM 101 COMME�TARYEDITED 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

original composition seems sufficiently certain from the unpoetical character of the psalm, which only in its parallelism preserves any features of poetry.

COKE, "Title. מזמור לדוד ledavid mizmor.— David being well established on his throne, and settled in his new built palace, resolved to regulate his family and court. He wisely considered, that the example of the prince would have great influence on the morals of the people; and that he could not with any dignity and consistency punish the crimes of others, if he was guilty of the same in his own private conduct, or if he allowed them with impunity in his attendants and courtiers; and therefore, determined that he would severely punish all great and incorrigible offenders, he purposed to be himself a pattern of religion, holiness, and virtue, to his people; and to retain, as far as he could avoid it, none for his domestics and officers, but such as were men of principle, piety, and virtue. The schemes that he formed, and the regulations that he fixed on in this respect, he has transmitted down to us in the following ode; which will do honour to his memory, as a good man and an excellent king, throughout all generations. Dr. Chandler.

1 I will sing of your love and justice; to you, Lord, I will sing praise.

BAR�ES, "I will sing of mercy and judgment - That is, In the psalm which he was about to compose, he would make these the burden of his song; he would, in fact, by stating his views as to the regulation of his own conduct, commend these virtues - mercy and justice - to mankind, and celebrate their value. He who himself “adopts” the principles of mercy, kindness, truth, and justice, as his own guide, commends these virtues to mankind in the best way possible. No language can do it effectually, unless a man practices these virtues himself.

Unto thee, O Lord, will I sing - As commending and approving these things; as having put it into my heart to practice them; as displaying them in thine own higher administration: for a father of a family, or a magistrate, is but the representative of God.

CLARKE, "I will sing of mercy and judgment - David might say, Adverse and prosperous providences have been of the utmost use to my soul; therefore, I will thank God for both. Or, as he was probably now called to the government of all the tribes, he

might make a resolution that he would show חסד chesed, incessant benevolence, to the

upright; and משפט mishpat, the execution of judgment, to the wicked; and would make

the conduct of God the model of his own.

GILL, "I will sing of mercy and judgment,.... Either of mercy and justice, exercised by him towards his people, which he resolved to do, and did, 2Sa_8:15 which are two very principal points in government, are the glory of a reign, the support of the throne, and the happiness of a people, Pro_20:28, or rather of the mercy of God to himself, in delivering him from his enemies, and raising him to the throne; and of the judgment of God in maintaining his cause, and avenging him on those that hated him: every good man has reason to sing of the "mercy" of God; not only of his providential mercy, but of his special mercy, prepared in council and covenant for him, displayed in regeneration, in the pardon of sin, and in his everlasting salvation: or of "grace" and goodness, as the word (f) signifies; of the grace and goodness of God laid up in Christ, shown forth through him, and to which the whole of salvation is owing; singing of this shows a sense of it, thankfulness for it, and a cheerful disposition of soul, in a view of interest in it: and he may also sing of "judgment": of righteous punishment inflicted upon his enemies, and the enemies of God, and Christ, and true religion; not as taking delight in the misery of fellow creatures, but as rejoicing in the glory of divine justice displayed therein, and in a deliverance from them; as Israel did at the Red sea; and as the church will, when Babylon is destroyed: moreover, a good man may sing of mercy and judgment together, with respect to himself; there being, in the course of his life, a mixture of prosperity and adversity, of merciful and afflictive dispensations, which work together for his good; and he has reason to be thankful for the one as for the other, as Job was, Job_1:21, so the Targum,

"if thou renderest mercy to me; if thou exercisest judgment on me; for all I will praise thee:''

judgment sometimes signifies chastisement, Jer_10:24, it may be understood of Christ, who sung of the mercy of God, as shown in the mission of him into the world to save men, and which was glorified in their redemption by him; and of the justice of God exercised on him, as their surety, on whom judgment came unto condemnation for their sins; and when the sword of justice was awaked against him, the hand of mercy was turned on the little ones, Zec_13:7,

unto thee, O Lord, will I sing; on the above subjects.

HE�RY, "David here cuts out to himself and others a pattern both of a good magistrate and a good master of a family; and, if these were careful to discharge the duty of their place, it would contribute very much to a universal reformation. Observe,

I. The chosen subject of the psalm (Psa_101:1): I will sing of mercy and judgment,that is,

1. Of God's mercy and judgment, and then it looks back upon the dispensations of Providence concerning David since he was first anointed to be king, during which time he had met with many a rebuke and much hardship on the one hand, and yet, on the other hand, had had many wonderful deliverances wrought for him and favours bestowed upon him; of these he will sing unto God. Note, (1.) God's providences

concerning his people are commonly mixed -mercy and judgment; God has set the one over-against the other, and appointed them April-days, showers and sunshine. It was so with David and his family; when there was mercy in the return of the ark there was judgment in the death of Uzza. (2.) When God in his providence exercises us with a mixture of mercy and judgment it is our duty to sing, and sing unto him, both of the one and of the other; we must be suitably affected with both, and make suitable acknowledgments to God for both. The Chaldee-paraphrase of this is observable: If thou bestowest mercy upon me, or If thou bring any judgment upon me, before thee, O Lord! will I sing my hymns for all. Whatever our outward condition is, whether joyful or sorrowful, still we must give glory to God, and sing praises to him; neither the laughter of a prosperous condition nor the tears of an afflicted condition must put us out of tune for sacred songs. Or,

2. It may be understood of David's mercy and judgment; he would, in this psalm, promise to be merciful, and just, or wise, for judgment is often put for discretion. To do justly and love mercy is the sum of our duty; these he would covenant to make conscience of in that place and relation to which God had called him and this in consideration of the various providences of God that had occurred to him. Family-mercies and family-afflictions are both of them calls to family-religion. David put his vow into a song or psalm, that he might the better keep it in his own mind and frequently repeat it, and that it might the better be communicated to others and preserved in his family, for a pattern to his sons and successors.

JAMISO�, "Psa_101:1-8. In this Psalm the profession of the principles of his domestic and

political government testifies, as well as actions in accordance with it, David’s appreciation of God’s mercy to him, and His judgment on his enemies: and thus he sings or celebrates God’s dealings.

CALVI�, "1I will sing of mercy and of judgment What David here says concerning singing must be understood by the reader as intimating that this psalm contains the substance of his meditations with himself, as to what kind of king he would be whenever he should be put in possession of the sovereign power which had been promised him. To sing therefore of mercy and of judgment, is equivalent to declaring in solemn terms, that he would be a just and an upright king. Augustine understands this as meaning that God is to be praised, whether he punish men with severity, or whether he show himself merciful to them; but this interpretation is too refined. David does not speak of God’s secret judgments, but of the due administration of the kingdom, that he might both by words and deeds fulfill his vocation. When he asserts, Unto thee, O Jehovah! will I sing psalms, he acknowledges that it was by the favor of God that he was appointed to so distinguished and honorable an office; for it would have been an act of presumptuous rashness for him to have thrust himself into it, at the mere impulse of his own mind. He very properly comprehends all princely virtues under these two particulars, mercy and judgment; for as it is the principal duty of a king to yield to every man his own right, so he is also required to possess a considerate love and compassion towards his subjects. Solomon therefore justly says, (Proverbs 16:12) “The throne is established by righteousness.”

SPURGEO�, "Ver. 1. I will sing of mercy and judgment. He would extol both the love and the severity, the sweets and the bitters, which the Lord had mingled in Iris experience; he would admire the justice and the goodness of the Lord. Such a song would fitly lead up to godly resolutions as to his own conduct, for that which we admire in our superiors we naturally endeavour to imitate. Mercy and judgment would temper the administration of David, because he had adoringly perceived them in the dispensations of his God. Everything in God's dealings with us may fittingly become the theme of song, and we have not viewed it aright until we feel we can sing about it. We ought as much to bless the Lord for the judgment with which he chastens our sin, as for the mercy with which he forgives it; there is as much love in the blows of his hand as in the kisses of his mouth. Upon a retrospect of their lives instructed saints scarcely know which to be most grateful 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

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

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

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

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. —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 משפט mishpat, judgment; as he would judge and punish them according to their deeds. As this was his fixed purpose, he consecrated this song to God. To thee, O Lord, says he, I will sing; appealing hereby to him for the sincerity of his intention, to make mercy and judgment the great rules of his administration; and, accordingly, it is observed of him, that he executed justice and judgment unto all the people. 2 Samuel 8:15.

WHEDO�, "1. I will sing of mercy and judgment—Two kingly qualities of the first order, and equally binding on the private citizen. Micah 6:8; Matthew 23:23.

Mercy—The quality of condescending goodness which springs from love.

Judgment—The norm, or rule, of judicial administration. These were the themes of

his song.

Unto thee, O Lord, will I sing—His poetic talent, no less than his kingly power, is dedicated to Jehovah. So, also, Psalms 45:1, “I speak [dedicate] my works to the King.”

BE�SO�, "Psalms 101:1. I will sing of mercy and judgment — It is doubtful whether David, in thus determining to make mercy and judgment the subjects of his song, intended the mercy which God had shown him, and the judgment which God had executed on his enemies; or the mercy and judgment which he himself purposed to dispense in his dominions, according to the different characters of his subjects. Possibly he might include both, and the purport of his resolution may be this: I will praise thee, O Lord, as for all thy other excellences, so particularly for those two royal perfections of mercy and justice, or judgment, which thou hast so eminently discovered in the government of the world, and of thy people Israel; and I will make it my care to imitate thee, as in other things, so especially in these virtues, which are so necessary for the discharge of my trust, and the good government of thy and my people. “The Psalm,” says Dr. Dodd, “has a double reference, and describes the manner in which David intended to act toward his subjects, under their different denominations, as they were good or bad ones. Toward the faithful in the land he would show חסד, chesed, benignity, and favour; toward the wicked, and such as obstinately violated the laws, he would exercise משפש, 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 1PSALM 101

THE RESOLUTIO�S OF DAVID ASCE�DI�G THE THRO�E

"The Hebrew and all the versions attribute this psalm to David";[1] and there being nothing in the psalm which is in any manner inconsistent with Davidic authorship, we shall accept this as authentic. Only this and Psalms 103 are by David in all of Book IV. "This psalm gives us the resolutions David formed when he came to the throne; and it is a perfect model according to which a wise prince should regulate his conduct and his government."[2]

Kidner observed that these noble resolutions to avoid all association with evil men, "Did not spring from pharisaic pride, but from a king's concern for a clean administration, honest from the top down."[3]

The psalm naturally falls into two divisions: (1) "The king lays down the rules of his own conduct; and (2) he declares war on the vermin that especially infested Eastern courts."[4] These divisions are Psalms 101:1-4 and Psalms 101:5-8.

The horde of evil traffickers usually found in Oriental capitals seeking access to the king included all kinds of arrogant self-seekers, deceivers, liars, slanderers and opportunists interested in one thing alone, namely, their own advantage.

The exact time of David's writing this psalm is not known, but most scholars place it very early in his reign, at a time shortly after he came to the throne. See Psalms 101:2, below.

Psalms 101:1-4

THE KI�G'S RESOLUTIO�S FOR HIS OW� CO�DUCT

"I will sing of lovingkindness and justice:

Unto thee, O Jehovah, will I sing praises.

I will behave myself wisely in a perfect way:

Oh when wilt thou come unto me?

I will walk within my house with a perfect heart.

I will set no base thing before mine eyes:

I hate the work of them that turn aside;

It shall not cleave unto me.

A perverse heart shall depart from me:

I will know no evil thing."

"Lovingkindness and justice" (Psalms 101:1). The motto of David's reign would be God's lovingkindness and justice, principles which the king here resolved to establish in his kingdom. There would be lovingkindness to the widows, the fatherless, the poor and oppressed; and justice would be meted out to evil-doers.

"I will behave myself wisely in a perfect way" (Psalms 101:2). An alternative reading of this is, "I will give heed unto the perfect way." The idea seems to be that David would do his best to live perfectly in God's sight.

"Oh when wilt thou come unto me?" (Psalms 101:2). Maclaren interpreted this as, "David's longing to see the Ark of the Covenant brought to Jerusalem."[5] He applied this as an indication of the early date of the psalm in David's reign. However, we believe a better view of this expression was that of Adam Clarke, "I can neither walk in this perfect way, nor grow wise unto salvation, unless thou come

unto me by the grace of thy Spirit; for without thee I can do nothing."[6]

"I will walk within my house with a perfect heart" (Psalms 101:2). This is the truly revealing test of human character. An interview with any personal counselor will confirm the fact that many men whose public behavior is above reproach exhibit the qualities of a wasp or a tiger in the presence of their own families. Abused and tyrannized wives or children are common social consequences of this.

A Christian man should walk before his own family with the utmost care to treat them with lovingkindness, consideration, understanding, and toleration of their mistakes, loving them, as an apostle said, "even as Christ loved the Church and gave himself up to death for her." Such a person adorns the doctrine of God. "I will set no base thing before mine eyes" (Psalms 101:3). "He will not allow any proposition or purpose that is morally worthless or vile to be brought before him for consideration."[7]

"I hate the work of them that turn aside" (Psalms 101:3). The "turning aside" here is a reference to sin, "missing the mark." The alternative reading renders it, "I hate the doing of unfaithfulness."

"A perverse heart shall depart from me" (Psalms 101:4). A king especially needed a resolution of this kind, because pride and stubbornness have led to the ruin of many a monarch. A perverse heart is the opposite of a heart that consents to be corrected by the Word of God. David indeed manifested the quality extolled here in his humbly accepting the reproof of �athan the prophet following his shameful conduct with Bathsheba.

"I will know no evil thing" (Psalms 101:4). The alternative reading is, "I will know no evil person." The resolution is that no evil person, or evil thing, shall be accepted and tolerated as an adviser, an associate, or a deputy authority under him.

CO�STABLE, "Verses 1-8Psalm 101

David voiced his desire and commitment to maintain holiness in his personal life, and in his court, in this royal psalm. One writer classified this as a psalm of dedication. [�ote: Wiersbe, The . . . Wisdom . . ., p273.]

"The qualities of Jesus the Messiah, as given in Isaiah 11:1-5 and in this Psalm , reveal a fulfillment of the theocratic ideal: concern for integrity, justice, and devotion. Similarly, the followers of Jesus must conform to his high standards ( Psalm 101:6; cf. 1 Timothy 3:1-16; 2 Timothy 2:14-26; Titus 1:6-9)." [�ote: VanGemeren, p640.]

EBC, "THE contents of this psalm go far towards confirming the correctness of the superscription in ascribing it to David, as Ewald acknowledges. To call it an ideal description of a Jewish king, dramatically put into such a ruler’s mouth, does not do

justice to the ring of earnestness in it. �o doubt, subjective impressions are unreliable guides, but it is difficult to resist the impression that a kingly voice is audible here, speaking no ideal description, but his own stern resolves. It is a royal "proclamation against vice and immorality," appropriate to the beginning of a reign. If we accept the superscription, and interpret the abrupt question in Psalms 101:2. "When wilt Thou come to me?" as the utterance of David’s longing to see the Ark set in Jerusalem, we get a most fitting period for the psalm. He had but recently ascended the throne. The abuses and confusions of Saul’s last troubled years had to be reformed. The new king felt that he was God’s viceroy; and here declares what he will strive to make his monarchy-a copy of God’s. He gives evildoers fair warning, and bids all true men be sure of his favour. But he will take heed to himself, before he seeks to purge his court. So the psalm, though it has no strophical arrangement, falls into two main parts, in the first of which the king lays down the rule of his own conduct, and, in the second, declares war against the vermin that infest especially an Eastern court-slanderers, arrogant upstarts, traffickers in lies. His ambition is to have Jehovah’s city worthy of its true King, when He shall deign to come and dwell in it: Therefore his face will be gracious to all good men, and his hand heavy on evildoers. The psalm is "A mirror for Magistrates," to quote the title of an old English book.

The first words of the psalm seem at first sight incongruous with its contents, which are singularly devoid of praise. But they are not meant to refer to the psalm, but declare the singer’s purpose for his whole life. If the speaker is a real character, he is a poet king. Of whom is that singular combination of royalty and minstrelsy so true as of David? If the speaker is an ideal, is it not peculiar that the first qualification of the ideal king should be that he is a poet? The suggestion that "lovingkindness and judgment" are here the monarch’s virtues, not Divine attributes, is negatived by usage and by the following clause, "To Thee, Jehovah, will I sing." But it is as a king that the psalmist vows to praise these twin characteristics of the Divine rule; and his song is to be accompanied by melodious deeds, which shape themselves after that pattern for rulers and all men. Earthly power is then strongest when, like God’s, it is informed by lovingkindness and based on righteousness. In this connection, it is significant that this psalm, describing what a king should be, has been placed immediately after the series which tells who the true King of Israel and the world is, in whom these same attributes are ever linked together.

SIMEO�, "MERCY A�D JUDGME�T GROU�DS OF PRAISE

Psalms 101:1. I will sing of mercy and judgment: unto thee, O Lord, will I sing.

THERE are many things in the Christian’s experience, the precise quality of which he would find it difficult to determine, if they had not been recorded, as experienced by others, of whose piety we can have no doubt. To sing of mercy, and to be resigned to judgment, would appear to most Christians a suitable expression of their feelings under the different dispensations. But David, in a review of his past life, and under circumstances as they existed at the time when he wrote this psalm, declared both

mercy and judgment to be equally proper grounds for praise and thanksgiving; and the repetition of his determination to praise God for them shewed that he spake not inconsiderately, but the deliberate and determined purpose of his mind.

That we may be led to adopt the same pious determination, I will endeavour to set before you,

I. The dealings of God with his people—

We should naturally expect that God would act in a way of mercy only to his friends, and of judgment only to his enemies. But towards both the one and the other he sees fit to dispense a mixed lot, reserving the unmixed portion for the eternal world. The ungodly, whilst partakers of some judgments, certainly enjoy many mercies: and the godly, whilst abounding in mercies, are exposed also to some judgments.

Some they feel in common with the world at large—

[In their bodies, they are liable to pain, sickness, and death, even as others. In their minds, too, they may be afflicted with the loss of friends, with ill-treatment from enemies, with distress in their families, with embarrassment in their worldly circumstances. In these respects, one lot comes to all; nor can we discern God’s love towards them by any thing of this outward nature [�ote: Ecclesiastes 9:1.].]

To some also they are subjected, that are peculiar to themselves—

[The ungodly are not, in general, sensible of any particular tokens of God’s displeasure, as arising out of any variations of their conduct towards him: but the saints, who know what it is to have the light of his countenance lifted up upon them, are very keenly sensible of his withdrawment from them, when, by any secret neglects, they have provoked him to hide his face from them: and such frowns from their heavenly Father are inexpressibly painful to their soul [�ote: Psalms 77:7-9; Psalms 88:14-16.] — — — The temptations of Satan, too, to which the ungodly are, for the most part, utter strangers, are sometimes like fiery darts in the souls of the righteous. �one can tell what “wrestlings” many a devout soul has “with the principalities and powers of hell:” but verily, those, whose lot it is to sustain them, find them a source of extreme pain at the time [�ote: Ephesians 6:12; Ephesians 6:16.]. Holy Job [�ote: Job 6:2-4.], and the Apostle Paul [�ote: 2 Corinthians 12:8.], yea, and our blessed Lord himself, complained bitterly under these trials [�ote: Luke 22:44; Luke 22:53.]; from which the vassals of Satan are exempt, and to which they only who are his determined enemies are exposed. �or must I omit to mention the persecutions to which many are called to submit for righteousness sake. Those recorded in the 11th chapter of the Epistle to the Hebrews are amply sufficient to shew that they are not easy to be borne [�ote: Hebrews 11:36-37.], nor altogether to be avoided, by any who will serve their God with fidelity and zeal [�ote: 2 Timothy 3:12.]. Of course, in respect of the measure of these trials, there will be found a great difference amongst the saints of God: but of some measure, all, in their season, are

called to participate.]

But, mixed as these dispensations are, we are nevertheless prepared to contemplate,

II. The wisdom and goodness of God displayed in them—

Mercies may be sent to the ungodly in judgment; as when “God gave the Israelites their desires, but sent leanness withal into their souls [�ote: Psalms 106:15.].” So, in like manner, to his own people he often sends judgment in mercy. In truth, so are we constituted in our present imperfect state, that we could not bear either mercies or judgments, if they came alone. Mercies, if unmixed, would “exalt us above measure [�ote: 2 Corinthians 12:7. twice mentioned in that one verse.];” and judgments, if unmixed, would sink us into despondency. A ship needs both sails and ballast, to carry it forward in safety: and so the Christian needs a diversity of dispensations, in order to accomplish in him the purposes of God’s grace. God sends them to his people,

1. To form them to the divine image—

[The divine image consists not in any one perfection, but in an assemblage of every perfection that can possibly be imagined. So the perfection of a Christian consists not in one grace, or even in one set of graces, but in a combination of all the graces which are suited to a redeemed soul, and calculated to advance the honour of our God. �ow, all of these are formed by that variety of dispensations of which we have been speaking. The workings of the soul under so many different circumstances will tend to shew a man what he really is, and consequently to humble him in the dust before God: whilst the dealings of God with him will wonderfully display the character of God himself, and lead forth the soul in the devoutest acknowledgments to him for past mercies, and in the most implicit confidence in him for future blessings. In a word, all the active and passive virtues will be generated in the soul, and be called forth into united and harmonious exercise; so that by these dispensations the Believer will be assimilated unto “God, who is light itself, and in whom is no darkness at all [�ote: 1 John 1:5.].”]

2. To stimulate them in their way to glory—

[Mercies have a tendency to fill the soul with love to God, and to make it pant for the full enjoyment of God in heaven. Judgments also operate to the same end, by weaning the soul from present things, and causing it to long for that rest which remaineth for it in a better world. It was not peculiar to the Apostle Paul to “desire to depart, and to be with Christ.” Every one who feels the vanity of earthly things, and has a foretaste of the world to come, will be like-minded with him. A weariness of life may be felt, and is often felt, by the most ungodly of men. That, therefore, is not the experience which I am speaking of: that results from a total ignorance of God’s mercies, and a dissatisfaction with their appointed lot. The state of mind to which I refer, is well expressed by St. Paul, when he says, “We that are in this tabernacle do groan, being burthened: not that we would be unclothed, but clothed

upon, that mortality may be swallowed up of life [�ote: 2 Corinthians 5:4.].” To the voice of Christ, saying, “Behold, I come quickly,” it responds with joyful confidence; “Even so, come, Lord Jesus [�ote: Revelation 22:20.]!”]

Whilst they answer such ends as these, we cannot but see,

III. The light in which they should invariably be viewed—

The saints in every age have acknowledged the goodness of God in them—

[David, in my text, speaks of judgment, as well as mercy, as the ground of his devoutest acknowledgments. And he elsewhere not only declares that “it is good for him to have been afflicted [�ote: Psalms 119:71.],” but traces his afflictions to the faithfulness of God [�ote: Psalms 119:75.]; evidently intimating, that he regarded them as comprehended in the covenant of grace, and as promised, so far as they should be needful for him, by a faithful and unchanging God. St. Paul even “took pleasure in them” in this view [�ote: 2 Corinthians 12:10.]: and regarded them not only as light, but “as lightness itself”, from the consideration that they were “working out for him a far more exceeding and eternal weight of glory [�ote: 2 Corinthians 4:17-18. The Greek.].” The same experience also is ascribed to all the saints: for, of every true Christian it is said, “We glory in tribulations also, knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed [�ote: Romans 5:3-5.].”]

And we also should be prepared to join in their anthems of praise—

[Our views of eternity should swallow up all inferior considerations; and that dispensation be most welcomed which most conduces to our eternal interests. To flesh and blood, that which is attended with present comfort appears best; but it is not really so. A wind that is somewhat cross will urge on a ship more steadily, and carry it forward more rapidly, than one which is quite direct; because it will fill all the sails. So a measure of adversity will operate more favourably on our Christian course, than a state of unmixed prosperity. Taken in connexion, the good and the evil mutually assist each other, and “work together for good unto all them that love God, and have been called by him according to his purpose [�ote: Romans 8:28.].” Our blessed Lord himself “was made perfect through sufferings:” and what was subservient to his benefit, cannot fail of being conducive to ours also: and consequently, the acknowledgments which we should make respecting them in the eternal world should now at this time constitute an essential part of our thanksgivings to God.]

Who does not see here—

1. The value and importance of faith?

[Sense beholds things as they appear. Faith beholds them as they really are. Faith views them both in their source and end: it traces every thing to God, as the all-wise

and infinitely gracious Disposer of all events. Faith comprehends that saying, “Is there evil in the city and the Lord hath not done it?” It fully accedes, also, to that inspired declaration, “Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.” Hence, if our mercies were unmixed, it would be far from regarding it as a token for good: it would rather suggest, that we were bastards and not sons; because there is no son whom a wise father chasteneth not [�ote: Hebrews 12:6-8.]. Learn then, my Brethren, to “walk by faith and not by sight [�ote: 2 Corinthians 5:7.].” You well know how greatly Jacob erred, when he said, “All these things are against me [�ote: Genesis 42:36.].” In fact, the very events which he so much deplored, were the means which God had ordained for the preservation of himself and all his family. Job too, in the midst of all his trials, little thought in what they would issue. But “you have seen the end of them [�ote: James 5:11.];” and if you will wait to see the Lord’s end in every thing that wears a painful aspect in his dispensations towards you, I may venture to assure you that the time is coming when you shall add your testimony to that of old, “He hath done all things well.” Your way may be circuitous and painful: but you will find, at the last, that “he has led you in the right way.”]

2. The blessedness of true Believers?

[Where is the man under heaven, except the Believer, who can adopt the language of the text, or carry it into effect? Ungodly men may sing when all goes well with them: but where is he that will sing in the midst of his afflictions, and make his afflictions themselves a ground of joy? �owhere is that man to be found, but in the Church of Christ; for it is to his believing people only that “God giveth songs in the night.” On the other hand, there is not an individual in the Church of Christ who is not privileged to experience this joy, and who does not actually possess it in proportion as he has made a progress, in the divine life. Hear the prophet of old: “Although the figtree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord; I will joy in the God of my salvation [�ote: Habakkuk 3:17-18.].” Take this for your pattern, Brethren. You may be brought into trials, which may seem to menace your very existence: but, however the storm may rage, your Saviour is embarked in the vessel with you; yea, and is also sitting at the helm. Only reflect on his conflicts, victories, and triumphs; and you will see the way that is marked out for you: and as He fought and overcame, and is set down upon his Father’s throne, so shall you also overcome, and enjoy the full recompence of your trials upon your Father’s throne for ever and ever. And say, whether there will be one incident for which you will not bless your God in the eternal world? If not, then view every thing now as proceeding from his love, and as leading to the full enjoyment of heaven: and sing now both of mercy and judgment, as you will sing, when they shall have come to their final termination, and all present scenes shall be consummated in eternal bliss. I conclude, then, with that direction of the Apostle which is so suited to the occasion, “In every thing give thanks: for this is the will of God in Christ Jesus concerning you [�ote: 1 Thessalonians 5:18.].”]

PULPIT, "Tins psalm describes the rightful conduct and proper principles of action of an Israelite king. It is regarded by some as a portrait of an ideal ruler, dramatically put into his mouth; by others, as an actual address to God by a real ruler, making profession of his intentions, and asking God to aid him (Psalms 101:2). The "title" of the psalm, both in the Hebrew and the Septuagint, which ascribes it to David, favours the latter view. Ewald and De Wette, who maintain the Davidical authorship, note the simplicity, depth, and concentration of the thought as wholly worthy of the reputed writer.

Metrically, the psalm divides itself into two stanzas, each of four verses. In the first stanza (Psalms 101:1-4) the writer declares the principles on which he intends to act in his private life. In the second (Psalms 101:5-8) he enunciates those by which he means to be guided in his government of the people.

Psalms 101:1

I will sing of mercy and judgment. The writer does not mean that he is about, in this present psalm, to sing of God's mercy and justice, but that he will make it one of the rules of his life to do so. Unto thee, O Lord, will I sing; or, "will I make melody" (Cheyne, Kay).

K&D 1-8, "This is the “prince's Psalm,”

(Note: Eyring, in his Vita of Ernest the Pious Duke of Saxe-Gotha, v. 1601, d. 1675, relates that he sent an unfaithful minister a copy of the 101st Psalm, and that it became a proverb in the country, when an official had done anything wrong: He will certainty soon receive the prince's Psalm to read.)

or as it is inscribed in Luther's version, “David's mirror of a monarch.” Can there be any more appropriate motto for it than what is said of Jahve's government in Psa_99:4? In respect of this passage of Psa_99:1-9, to which Psa_100:1-5 is the finale, Psa_101:1-8seems to be appended as an echo out of the heart of David. The appropriateness of the

words לדוד�מזמור (the position of the words is as in Psa_24:1-10; 40; 109:1-110:7; 139) is

corroborated by the form and contents. Probably the great historical work from which the chronicler has taken excerpts furnished the post-exilic collector with a further gleaning of Davidic songs, or at least songs that were ascribed to David. The Psalm before us belongs to the time during which the Ark was in the house of Obed-Edom, where David had left it behind through terror at the misfortune of Uzzah. David said at that time: “How shall the Ark of Jahve come to me (the unholy one)?” 2Sa_6:8. He did not venture to bring the Ark of the Fearful and Holy One within the range of his own house. In our Psalm, however, he gives utterance to his determination as king to give earnest heed to the sanctity of his walk, of his rule, and of his house; and this resolve he brings before Jahve as a vow, to whom, in regard to the rich blessing which the Ark of God diffuses around it (2Sa_6:11.), he longingly sighs: “When wilt Thou come to me?!”This contemporaneous reference has been recognised by Hammond and Venema. From the fact that Jahve comes to David, Jerusalem becomes “the city of Jahve,” Psa_101:8; and to defend the holiness of this the city of His habitation in all faithfulness, and with all his might, is the thing to which David here pledges himself.

The contents of the first verse refer not merely to the Psalm that follows as an announcement of its theme, but to David's whole life: graciousness and right, the self-

manifestations united ideally and, for the king who governs His people, typically in Jahve, shall be the subject of his song. Jahve, the primal source of graciousness and of right, it shall be, to whom he consecrates his poetic talent, as also his playing upon the

harp. חסד is condescension which flows from the principle of free love, and ט� legality משwhich 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 : τ�ν�κρίσιν�κα'�τ(ν�)λεον), and more

especially of a king. Further, he has resolved to give heed, thoughtfully and with an

endeavour to pursue it (�-הש/יל� 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, דבר- would have been said instead of דרך�- (Exo_18:16, Exo_

18:19; 2Sa_19:12 [11]); for, according to both its parts, the expression דוך�תמים 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 מתי in Hebrew cannot be supported, with

the exception, perhaps, of Pro_23:35. Athanasius correctly interprets: ποθ9�σου�τ�ν�

παρουσίαν,�<�δέσποτα,�?µείροµαί�σου�τAς�Cπιφανείας,�EλλF�δ(ς�τ(�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 עלIבל, Psa_18:5). The commission of

excesses he hates: עשה is infin. constr. instead of עשות as in Gen_31:28; Gen_50:20; Pro_

21:3, cf. ראה Gen_48:11, שתו Pro_31:4. סטים (like שטים in Hos_5:2), as the object of עשה, has not a personal (Kimchi, Ewald) signification (cf. on the other hand Psa_40:5), but

material signification: (facta) declinantia (like זדים, Psa_19:13, insolentia; הבלים, 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: שNלב�ע (not ש־לבNע, 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 (רע 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 מלושני the Kerî reads מלשני, melŏshnıU, a Poel (לשן linguâ petere, like עין oculo petere,

elsewhere הלשין, Pro_30:10) with ŏ instead of ō (vid., on Psa_109:10; Psa_62:4) and with

Chirek compaginis (vid., on Psa_113:1-9). The “lofty of eyes,” i.e., supercilious, haughty,

and the “broad of heart,” i.e., boastful, puffed up, self-conceited (Pro_28:25, cf. Psa_

21:4), him he cannot endure (אוכל, properly fut. Hoph., I am incapable of, viz., לשאת, which is to be supplied as in Isa_1:13, after Pro_30:21; Jer_44:22).

(Note: In both instances the Masora writes אותו (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 (וbא).”)

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 (שרת, θεραπεύειν, akin to עבד, δουλεύειν). He who practises deceit shall not stay

within his house; he who speaks lies shall have no continuance (י/ון is more than

equivalent to נכון) before (under) his eyes. Every morning (ל-קרים as in Psa_73:14; Isa_

33:2; Lam_3:23, and לבקרים, Job_7:18), when Jahve shall have taken up His abode in

Jerusalem, will he destroy all evil-doers (רשעי as in Psa_119:119), i.e., incorrigibly wicked

ones, wherever he may meet them upon the earth, in order that all workers of evil may be rooted out of the royal city, which is now become the city of Jahve.

2 I will be careful to lead a blameless life— when will you come to me?I will conduct the affairs of my house with a blameless heart.

BAR�ES, "I will behave myself wisely - In the choice of principles to guide me; in my conduct in my family; in my official relations. This expresses a “desire” to act wisely, and a “purpose” to do it.

In a perfect way - In accordance with the perfect rules of right. I will make these my guide. I will “aim” to be perfect; I will have before me a perfect standard.

O when wilt thou come unto me? - Perhaps this would be better rendered, “When thou dost come unto me;” that is, When then dost visit me and my dwelling, thou shalt find that these are the principles which regulate and govern me in my house. The idea is that God would come to visit his habitation, and inspect his conduct; and that whenever this should occur, however often it might be, or however unexpectedly he might come, he should “always” find these principles governing him in his family. A man should so

live that “whenever” God comes into his dwelling, or when anyone comes, or however narrow and searching may be the inspection, these principles shal be found to regulate his conduct.

I will walk within my house - Before my family; in the principles which shall govern me there.

With a perfect heart - Always aiming to do exactly that which is right: in my general conduct; in the rules by which I live; in my treatment of all under my charge and in my employ. The great principles of “right,” in everything - in the smallest matters -shall guide and govern me.

CLARKE, "I will behave myself wisely - God’s law prescribes a perfect way of life; in this perfect way I have professed to walk, and I must act wisely in order to walk in it.

When wilt thou come unto me? - I can neither walk in this way, nor grow wise unto salvation, unless thou come unto me by thy grace and Spirit; for without thee I can do nothing.

I will walk within my house - It is easier for most men to walk with a perfect heart in the Church, or even in the world, than in their own families. How many are as meek as lambs among others, when at home they are wasps or tigers! The man who, in the midst of family provocations, maintains a Christian character, being meek, gentle, and long-suffering to his wife, his children, and his servants, has got a perfect heart, and adorns the doctrine of God his Savior in all things.

The original is very emphatic; אתהלך ethhallech, “I will set myself to walk,” I will make

it a determined point thus to walk. I will bear and forbear with children, servants, etc., not speaking rashly, nor giving way to bad tempers. Through various motives a man will behave with propriety and decorum among others; but none of these motives operate in his own house where he feels himself master, and consequently under no restraint.

GILL, "I will behave myself wisely in a perfect way, So David did before he came to the throne, which made Saul fear him, and the people love him, 1Sa_18:14 and so he resolved to do, and did afterwards; and thus it becomes all good men, in every station of life, to do: and then do they behave wisely, when they walk circumspectly, not as fools, but as wise, redeeming the time; when they make the perfect law of liberty, the word of God, the rule of their faith; take Christ for their pattern and example, and the Spirit for their guide; when they walk as becomes the Gospel of Christ; seek the glory of God, and the good of others; behave inoffensively to all, and live as pilgrims and strangers here; attending closely to their duty, walking in all the commandments of the Lord blameless: and yet it is certain that no man lives without sin, or does or can behave himself wisely in so "perfect a way" and manner as to have no fault in him; wherefore this seems most applicable to Christ, who, as it was prophesied he should, so he did "deal prudently", or behave wisely, Isa_52:13, where the same word is used as here; and this is true of Christ throughout the whole of his life; in his infancy, when but twelve years of age; in his public ministry, in his conduct towards all men; in his answers to the ensnaring questions of his enemies; in his behaviour at his apprehension, arraignment, condemnation and crucifixion; and this to perfection, so as that the least fault could not be found in him:

O when wilt thou come unto me? and perform thy promise in bringing me to rule over all the tribes of Israel: or it may be read without an interrogation, "when thou wilt come unto me" (g); that is, when thou wilt grant me thy gracious presence, and divine assistance, then I will behave myself wisely, in a perfect way; or "in the way of perfect" (h) and upright men, and will walk with them, and do as they do; without the grace of God, and strength of Christ, and the assistance of the Spirit, nothing is to be done that is wise and good: if it is applied to Christ, it respects the time of his sufferings and death, when he was without the divine Presence and help:

I will walk within my house with a perfect heart; or "in the integrity of my heart" (i); in a sincere and upright manner, ruling my own house well, and setting a good example to all in the family; and so should all good men do, performing all duties of religion in the family; be a pattern of good works, bring up their children in the nurture and admonition of the Lord, and neglect nothing that may contribute to their real good and the glory of God: the house of Christ is his church and people: here he walks and manifests himself, giving proofs of his sincere love and affection to them: the Targum paraphrases it,

"the house of my doctrine;''

such is the church of Christ, Isa_2:3.

HE�RY, "The general resolution David took up to conduct himself carefully and conscientiously in his court, Psa_101:2. We have here,

1. A good purpose concerning his conversation - concerning his conversation in general (how he would behave himself in every thing; he would live by rule, and not at large, not walk at all adventures; he would, though a king, by a solemn covenant bind himself to his good behaviour), and concerning his conversation in his family particularly, not only how he would walk when he appeared in public, when he sat in the throne, but how he would walk within his house, where he was more out of the eye of the world, but where he still saw himself under the eye of God. It is not enough to put on our religion when we go abroad and appear before men; but we must govern ourselves by it in our families. Those that are in public stations are not thereby excused from care in governing their families; nay, rather, they are more concerned to set a good example of ruling their own houses well, 1Ti_3:4. When David had his hands full of public affairs, yet he returned to bless his house, 2Sa_6:20. He resolves, (1.) To act conscientiously and with integrity, to walk in a perfect way, in the way of God's commandments; that is a perfect way, for the law of the Lord is perfect. This he will walk in with a perfect heart, with all sincerity, not dissembling either with God or men. When we make the word of God our rule, and are ruled by it, the glory of God our end, and aim at it, then we walk in a perfect way with a perfect heart. (2.) To act considerately and with discretion: I will behave myself wisely; I will understand or instruct myself in a perfect way, so some. I will walk circumspectly. Note, We must all resolve to walk by the rules of Christian prudence in the ways of Christian piety. We must never turn aside out of the perfect way, under pretence of behaving ourselves wisely; but, while we keep to the good way, we must be wise as serpents.

2. A good prayer: O when wilt thou come unto me? Note, It is a desirable thing, when a man has a house of his own, to have God come to him and dwell with him in it; and

those may expect God's presence that walk with a perfect heart in a perfect way. If we compare the account which the historian gives of David (1Sa_18:14), we shall find how exactly it answers his purpose and prayer, and that neither was in vain. David, as he purposed, behaved himself wisely in all his ways; and, as he prayed, the Lord was with him.

JAMISO�, "He avows his sincere purpose, by God’s aid, to act uprightly (Gen_17:1; Psa_18:30).

SBC, "David’s subject in this Psalm is the ordering and hallowing of family life by bringing it under the influences and sanctions of religion.

I. That which strikes us first of all in this Psalm is that the qualifications for continuing in the household of David are to be moral qualifications. That which shall disqualify men from living with him is not want of ability or want of distinction, but want of loyalty to goodness and to God.

II. The qualifications for membership in David’s house are chiefly negative. He is more careful to say who shall not than who shall enjoy the privilege. David hopes that with the coming of the sacred ark to Jerusalem—in other words, that with a nearer contact with the presence of God—he will be able to effect a great change. If people are not to be expelled, they must be improved; they must be converted. The restored sense of a sacred presence among them, the active works of the ministers and the sanctuary, the pervading atmosphere of worship and praise—these things would in time make the reformation which David had at heart easy and natural.

III. In Christendom the family is a different and a more beautiful thing than it was in David’s time. Each father of a family can, by God’s help, say, with David, that he will walk in his house with a perfect heart. To every head of a household has been committed a great power of influencing those about him for good. Influence them in some way he certainly will: if not for good, then for evil.

Two lessons would seem to be suggested by this Psalm of King David. (1) Observe the order and method of David’s proceeding. He began by improving himself. (2) The improvement of the family can only be procured by religious, as distinct from merely moral, influences.

H. P. Liddon, Christian World Pulpit, vol. xxvii., p. 241.

CALVI�, "2I will behave myself prudently in a perfect way David here shows that he carefully considered how weighty a charge was laid upon him when he was made king. We know, and it is a truth taught us by experience, that almost all kings are intoxicated with the splendors of royalty; and the proverb was not used without foundation in ancient times, “A king must be born either a king or a fool.” It is indeed a mistake to say that kings are born fools. Men were led to speak in this manner, because it commonly happens that those who are invested with the government of kingdoms and empires are fools and blockheads. And surely it is a remarkable instance of the vengeance of God, that beasts, and such as are altogether unworthy to be numbered among men, commonly possess the highest authority. But although kings are not born fools, yet they are so blinded by their dignity, that they think themselves in no respect indebted to their subjects, become arrogant and

haughty in their carriage, recklessly plunge into their pleasures, and at length utterly forget themselves. David therefore says, I will behave myself prudently, or, which amounts to the same thing, I will look warily to myself; it being a rare virtue for the man who may do as he pleases to exercise such moderation, as not to allow himself liberty in any degree to do evil. He then who is exalted to sovereign power, and yet, instead of attempting to go as far as he can in doing mischief, restrains himself by self-control, is endued with true understanding. In short, David protests that he will not be like other kings who are infatuated by their own dignity; but that according to the greatness of the charge imposed upon him, he would endeavor wisely to perform his duty. It is to be observed, that he represents wisdom as consisting in a perfect way, or in uprightness. From this we learn that tyrants who employ their talents in forming wicked devices, and who are daily contriving new methods for burdening and oppressing their subjects; in short, who are ingenious only in doing mischief, are not wise towards God. Many persons, it is true, dislike such craftiness; but still, it is undeniable that, if kings are intent upon enlarging the boundaries of their kingdom, and are masters in refined policy for accomplishing such a purpose, this is accounted the most perfect wisdom which they can possess, and is extolled to the skies. David, on the contrary, covets no other wisdom but that which is the mistress of integrity. Till thou comest to me These words may be read in two ways. Some translate them interrogatively, When wilt thou come? as if David besought God not to subject him to any longer delay. And truly he had just ground to groan and lament, when he saw himself so long oppressed with poverty, and driven from place to place a wretched exile. It had been better for him to have lived obscure and unnoticed in his father’s cottage, following his former occupation as a shepherd, than to be anointed king, that, being driven out of his country, he might live in utter dishonor and hatred. But I prefer reading the sentence without interrogation, until or when thou comest; and yet even this I interpret somewhat differently from the majority of commentators, understanding it to mean, that although David still continued in the condition of a private person, and did not enjoy the royal power which had been promised him, he nevertheless did not cease in the meantime to follow after uprightness. Thus he sets the midst of his house in opposition to palaces and public buildings; as if he had said, Within my private house or in my family.

SPURGEO�, "Ver. 2. I will behave myself wisely in a perfect way. To be holy is to be wise; a perfect way is a wise way. David's resolve was excellent, but his practice did not fully tally with it. Alas! he was not always wise or perfect, but it was well that it was in his heart. A king had need be both sage and pure, and, if he be not so in intent, when he comes to the throne, his after conduct will be a sad example to his people. He who does not even resolve to do well is likely to do very ill. Householders, employers, and especially ministers, should pray for both wisdom and holiness, for they will need them both.O when wilt thou come unto me? —an ejaculation, but not an interruption. He feels the need not merely of divine help, but also of the divine presence, that so he may be instructed, and sanctified, and made fit for the discharge of his high vocation. David longed for a more special and effectual visitation from the Lord

before he began his reign. If God be with us we shall neither err in judgment nor transgress in character; his presence brings us both wisdom and holiness; away from God we are away from safety. Good men are so sensible of infirmity that they cry for help from God, so full of prayer that they cry at all seasons, so intense in their desires that they cry with sighs and groanings which cannot be uttered, saying, "O when wilt thou come unto me?"I will walk within my house with a perfect heart. Piety must begin at home. Our first duties are those within our own abode. We must have a perfect heart at home, or we cannot keep a perfect way abroad. �otice that these words are a part of a song, and that there is no music like the harmony of a gracious life, no psalm so sweet as the daily practice of holiness. Reader, how fares it with your family? Do you sing in the choir and sin in the chamber Are you a saint abroad and a devil at home? For shame! What we are at home, that we are indeed. He cannot be a good king whose palace is the haunt of vice, nor he a true saint whose habitation is a scene of strife, nor he a faithful minister whose household dreads his appearance at the fireside.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 2. I will behave myself wisely. The first thing he vows touching himself, is wise behaviour; prudence, not sapience; not wise contemplation, but wise action. It is not wise thoughts, or wise speaking, or wise writing, or wise gesture and countenance, will serve the turn, but wise behaviour: the former are graceful, but the other needful. For as the apostle saith of godliness, "Having a show of godliness, but denying the power thereof"; so certainly there are those who in point of wisdom and sufficiency that do little or nothing thoroughly, but magno conatu nugas, they make much ado about small matters; using all the perspectives of shifting they can devise to make an empty superficies seem a body that hath depth and bulk. —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

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

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

think it probable, from this expression, that this psalm was penned during the contest between Ishbosheth and David, before he was established king over all Israel. I rather apprehend, says Dr. Chandler, that it was composed soon after that event; but whilst he was not yet firmly settled on the throne, and had not power enough to exert himself in the punishment of great offenders; as he himself complains: "I am this day weak, though anointed king; and these men, the sons of Zeruiah, are too hard for me, (2 Samuel 3:39.) that I cannot act as I would, and punish them according to their demerits." What therefore the Psalmist earnestly wished and desired was, that God would so favour him as to strengthen his hands, that he might be able to exercise justice impartially, and act agreeably to those wise and good maxims which he had laid down for the future good government of his people. An absent friend is little capable of assisting us. To do us real service, in many cases he must come to and favour us with his presence; and therefore the expression, O when wilt thou come unto me! is figurative, and must be explained of God's protecting and assisting him, as though he came to and was personally present with him, as he certainly is with all that trust him. With a perfect heart, in the next clause, is literally, in the integrity of my heart. The meaning is, "I will manage all my affairs as impartial truth and judgment shall direct me; and by my example encourage piety, holiness, and virtue, among all my domestics, dependants, and courtiers."

WHEDO�, "2. I will behave myself wisely—That is, prudently, with thoughtfulness and circumspection.

In a perfect way—According to God’s rule, a “way” of uprightness. Choosing the “perfect way” of God’s law, he would walk in it thoughtfully and with understanding.

Oh when wilt thou come unto me—This must be understood as a longing for some more special spiritual manifestation of Jehovah’s presence; or, for the more complete fulfilment of the promise relating to the full extent of his dominion; or, particularly, for the removal of the ark from Kirjath to Zion. The last would seem the more probable sense. The removal of the ark and tabernacle to Jerusalem would fix the national worship there, and be of the greatest spiritual and political importance to his government. See on Psalms 78, , 132, and compare David’s words, (2 Samuel 6:9,) “How shall the ark of Jehovah come to me?” and Exodus 20:24 : “In all places where I record my name, I will come to thee and bless thee.” Jerusalem might already, by anticipation, be called “the city of Jehovah,” and because, with his approbation and as his servant, David had there fixed his capital.

BE�SO�, "Psalms 101:2. I will behave myself wisely in a perfect way — I will manage my affairs with wisdom and integrity; which are the two chief qualifications requisite for all men, and peculiarly necessary in princes, whose example is wont to have great influence on the morals of their people, and who can with no dignity nor consistency punish the crimes of others, if they be guilty of the same crimes themselves. O, when wilt thou come to me? —

And be with me to assist me to execute this my purpose. God is often said, in Scripture, to come to men when he fulfils a promise to them, confers a favour upon them, peculiarly assists them, or is, in an especial manner, present with them. David, having declared it to be his resolution to set his court and kingdom an example of true wisdom and unshaken integrity, shows, in these words, the sense he had of his need of a peculiar visitation of divine grace, to enable him to put his resolution in practice, and accordingly expresses the passionate desire which he had for it in these words. I will walk within my house — I will conduct myself in my family and court, as well as in my public administration of the affairs of my kingdom, with a perfect heart — Sincerely intending and desiring to please and glorify God, and to set before the members of my family, and all my subjects, an example worthy of their imitation. This clause adds weight to the former. He determines not only to walk in a perfect or right way, which a man might do for politic reasons, or with an evil design; but to do so with an upright, honest heart, which is most acceptable to God.

CO�STABLE, "2. David"s commitment to personal integrity101:2

The writer next promised to live blamelessly before God. He was saying he would live in a way that would make it possible for God to bless him and his kingdom. His godliness would begin at home (cf. 1 Timothy 3:1-7). Most ancient �ear Eastern monarchs indulged their sinful human natures by the way they lived.

EXPOSITOR'S DICTIO�ARY, "Religion At Home

Psalm 101:2

The ultimate basis of human society is the home. Out of this primal bond arise our highest virtues and our most sacred claims.

I. Thus it must needs be a primary instinct with a Christian to say, "I will walk within my house with a perfect heart". Unless we can please God in our own family and among our own kinsfolk, we may despair of succeeding among strangers or on public platforms.

II. Many young men and women are apt to dream that if they had a household of their own they could order it in the love and fear of God. But at present they are only members of a family where it is their duty not to give orders but to obey. Religion, if it be genuine, will make a good son and a good daughter all the more reverent and considerate and sympathetic and tender toward their father and mother.

III. The tie between brothers and sisters involves a relationship and a duty which are different though hardly less serious. The Bible is full of instances of its obligation, and of how fatally that obligation may be broken and denied.

IV. Often a modern household includes servants, and our domestic religion must embrace them also in its circle. We preach Christ to our servants when we treat

them with the same fairness and gentleness and deference and courtesy and consideration which we ourselves should desire if we were in their places. People complain about bad servants; but in the long run they generally get the kind of service that they deserve to get.

—T. H. Darlow, The Upward Galling, p326.

EBC, "Psalms 101:2-4 outline the king’s resolves for himself. With noble self-control, this ruler of men sets before himself the narrow, thorny way of perfectness, not the broad, flowery road of indulgence. He owns a law above himself and a far-off goal of moral completeness, which, he humbly feels, is yet unattained, but which he vows will never be hidden from his undazzled eyes, by the glitter of lower earthly good, or the rank mists of sensual pleasures. He had abundant facilities for reaching lower aims, but he turns from these to "give heed" to the way of perfectness. That resolve must be clearly and strongly made by every man, prince or peasant, who would attain to the dominion over self and externals, which is man’s true royalty.

The suddenly interjected question of longing, "When wilt Thou come to me?" is best explained by connecting it with David’s desire that the Ark should be permanently domiciled in Jerusalem-a desire which was checked by his reflections on his own unworthiness. [2 Samuel 6:9] �ow he feels that, on the one hand, his whole-hearted desire after righteousness makes him capable of receiving such a guest; and that, on the other, his firmest resolves will be evanescent, without God’s presence to confirm his wavering and to help him to make his resolves into acts. He longed for that "coming" of the symbol of God’s dwelling with men, not with heathenish desire to have it as a magic-working charm against outward foes, but as helping his faith to grasp the fact that God was with him, as his ally in the nobler fight against his own baseness and his position’s temptations. We dare not ask God to come to us, unless we are conscious of desire to be pure; we cannot hope to realise that desire, unless He is with us. So, the natural sequel of determination to give heed to the way of perfectness is petition to Him, to come very near and take up His abode with us.

After this most significant interruption, the stream of resolutions runs on again. In the comparative privacy of his house, he will "walk with a perfect heart," ever seeking to translate his convictions of right into practice, and regulating his activities by conscience. The recesses of an Eastern palace were often foul with lust, and hid extravagances of caprice and self-indulgence; but this ruler will behave there as one who has Jehovah for a guest. The language of Psalms 101:3 is very energetic. "Any villainous thing" is literally "a thing of Belial"; "the doing of transgressions" is literally "doing deeds that turn aside," i.e., from the course prescribed. He will not take the former as models for imitation or objects of desire. The latter kindle wholesome hatred; and if ever he is tempted to dally with sin, he will shake it off, as a venomous reptile that has fastened on him. "A perfect heart" will expel "a perverse heart," but neither will the one be gained nor the other banished without vehement and persistent effort. This man does not trust the improvement of his character to chance or expect it to come of itself. He means to

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 101:2David’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

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

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

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

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—

[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

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

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.

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

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

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

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 3-4Psalms 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 3-4More 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.

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

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

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;

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

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

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 עקש 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

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, מלשני�בסתר�רעהו melasheni�

bassether�reehu, which we translate, Whoso privily slandereth his neighbour, and which it

renders thus, דמשתעי�לישן�תליתי�על�חבריה 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 - lo�uchal, I cannot away with. These persons especially will לא�אוכל

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.

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 offfrom 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

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

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. —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

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 5-6Psalms 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, לשבת, 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 5GUIDELI�ES FOR ADMI�ISTERI�G THE GOVER�ME�T

"Whoso privily slandereth his neighbor, him will I destroy:

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

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

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

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,

"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

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

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. —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:

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.

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

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 7-8Professional 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

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

"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 Lordto 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

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

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

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,

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.”