Psalms · Chapter 101

V. 1. I will sing-I will praise thee, O Lord, for thy mercy and justice, which thou hast so eminently discovered in the government of the world, and of thy people; and I will make it my care to imitate thee herein.

Verse 1. 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 dsj chesed, incessant benevolence, to the upright; and cpvm mishpat, the execution of judgment, to the wicked; and would make the conduct of God the model of his own.

Verse 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 dsj, chesed, benignity, and favour; toward the wicked, and such as obstinately violated the laws, he would exercise cpvm, 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.”

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, Psalm 45:1, “I speak [dedicate] my works to the King.”

V. 2. I will-I will manage all my affairs with wisdom and integrity. When-God is often said in scripture to come to men, when he fulfills a promise to them. House-In my court and family, as well as in my public administrations.

Verse 2. 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 Saviour in all things. The original is very emphatic; Ëlhta 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, &c., 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.

Verse 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.

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 Psalm 78, and 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.

Verse 3. 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.

Verses 3, 4. I will set no wicked thing before mine eyes — Namely, 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 — Namely, 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.

Verse 3. I hate the work of them that turn aside; a Hebrew phrase for apostasy to idolatry. Instead of going up to Zion, they turned aside to some heathen feast.

3. I will set no wicked thing before mine eyes—Literally, No 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; Psalm 40:5,) the work of revolters; men who depart, or diverge from, law and truth. Psalm 125:5.

V. 4. Depart-Shall be turned out of my court. Know-Not own nor countenance.

Verse 4. 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.

Verses 3, 4. I will set no wicked thing before mine eyes — Namely, 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 — Namely, 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.

Ver. 4. A froward heart; a heart proud, swelling, and insatiable.

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.

Verse 5. Whoso privily slandereth his neighbour] All flatterers and time-servers, and those who by insinuations and false accusations endeavour to supplant the upright, that they may obtain their offices for themselves or their dependants, will I consider as enemies to the state, I will abominate, and expel them from my court.

The Chaldee gives a remarkable meaning to the Hebrew, רעהו rtsb ynvlm melasheni bassether reehu, which we translate, Whoso privily slandereth his neighbour, and which it renders thus, hyrbj l[ ytylt לישנ דמשתעי demishtaey lishan telitai al chabreyah: “He who speaks with the triple tongue against his neighbour.” 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.] lkwa al lo uchal, I cannot away with. These persons especially will I drive from my presence, and from all state employments.

Verses 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, tbvl, 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.

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 Psalm 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.

Verse 6. 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 shall serve me.] Shall be my prime minister, and the chief officer in my army, and over my finances.

Verses 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, tbvl, 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.

6. Mine eyes shall be upon the faithful—I will choose my officers of government with reference to their moral qualities and merit, rather than to the accidents of wealth or birth. He that walketh in a perfect way—He alludes to verse 2. He had chosen for himself the same.

Verse 7. He that worketh deceit-that telleth 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.

Verse 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.

Ver. 7. He that worketh deceit shall not dwell within my house. A good purpose, though David could never carry it into full effect.

7. He that worketh deceit—David reiterates his purpose to cut off flattery and falsehood. His horror and execration of these are expressed in Psalm 52:1-7.

V. 8. Early-Speedily; as soon as I am seated in the throne.

Verse 8. 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.

Verse 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.”

Ver. 8. I will early destroy all the wicked, all public and notorious offenders. When justice was administered in a summary way, there was no need to keep culprits long in suspense. Men who commit daring crimes must fairly meet the bar of justice, and no lenity should be shown but what is consistent with public safety.

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. No 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 New Testament prototype of this city—the “New Jerusalem,” the “Jerusalem which is above… the mother of us all,” (Galatians 4:26,)—is given Revelation 21:27.