A Psalm of David.

1I will sing of lovingkindness and justice,
         To You, O LORD, I will sing praises.

2I will give heed to the blameless way.
         When will You come to me?
         I will walk within my house in the integrity of my heart.

3I will set no worthless thing before my eyes;
         I hate the work of those who fall away;
         It shall not fasten its grip on me.

4A perverse heart shall depart from me;
         I will know no evil.

5Whoever secretly slanders his neighbor, him I will destroy;
         No one who has a haughty look and an arrogant heart will I endure.

6My eyes shall be upon the faithful of the land, that they may dwell with me;
         He who walks in a blameless way is the one who will minister to me.

7He who practices deceit shall not dwell within my house;
         He who speaks falsehood shall not maintain his position before me.

8Every morning I will destroy all the wicked of the land,
         So as to cut off from the city of the LORD all those who do iniquity.

Parallel Verses

New American Standard Bible (©1995)
A Psalm of David. I will sing of lovingkindness and justice, To You, O LORD, I will sing praises.

GOD'S WORD® Translation (©1995)
A psalm by David. I will sing about mercy and justice. O LORD, I will make music to praise you.

King James Bible
<> I will sing of mercy and judgment: unto thee, O LORD, will I sing.

Douay-Rheims Bible
A psalm for David himself. Mercy and judgment I will sing to thee, O Lord: I will sing,

Darby Bible Translation
{A Psalm of David.} I will sing of loving-kindness and judgment: unto thee, Jehovah, will I sing psalms.

English Revised Version
A Psalm of David. I will sing of mercy and judgment: unto thee, O LORD, will I sing praises.

Webster's Bible Translation
A Psalm of David. I will sing of mercy and judgment: to thee, O LORD, will I sing.

World English Bible
I will sing of loving kindness and justice. To you, Yahweh, I will sing praises.

Young's Literal Translation
A Psalm of David. Kindness and judgment I sing, To Thee, O Jehovah, I sing praise.

Cross References

Psalm 37:30 The mouth of the righteous utters wisdom, And his tongue speaks justice.

Psalm 51:14 Deliver me from bloodguiltiness, O God, the God of my salvation; Then my tongue will joyfully sing of Your righteousness.

Psalm 59:16 But as for me, I shall sing of Your strength; Yes, I shall joyfully sing of Your lovingkindness in the morning, For You have been my stronghold And a refuge in the day of my distress.

Psalm 89:1 A Maskil of Ethan the Ezrahite. I will sing of the lovingkindness of the LORD forever; To all generations I will make known Your faithfulness with my mouth.

Psalm 145:7 They shall eagerly utter the memory of Your abundant goodness And will shout joyfully of Your righteousness.

Commentary

Matthew Henry's Whole Bible Commentary

PSALM 101

David was certainly the penman of this psalm, and it has in it the genuine spirit of the man after God's own heart; it is a solemn vow which he made to God when he took upon him the charge of a family and of the kingdom. Whether it was penned when he entered upon the government, immediately after the death of Saul (as some think), or when he began to reign over all Israel, and brought up the ark to the city of David (as others think), is not material; it is an excellent plan or model for the good government of a court, or the keeping up of virtue and piety, and, by that means, good order, in it: but it is applicable to private families; it is the householder's psalm. It instructs all that are in any sphere of power, whether larger or narrower, to use their power so as to make it a terror to evil-doers, but a praise to those that do well. Here is, I. The general scope of David's vow (v. 1, 2). II. The particulars of it, that he would detest and discountenance all manner of wickedness (v. 3-5, 7, 8) and that he would favour and encourage such as were virtuous (v. 6). Some think this may fitly be accommodated to Christ, the Son of David, who governs his church, the city of the Lord, by these rules, and who loves righteousness and hates wickedness. In singing this psalm families, both governors and governed, should teach, and admonish, and engage themselves and one another to walk by the rule of it, that peace may be upon them and God's presence with them.

A psalm of David.

Verses 1-8

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 (v. 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.

II. The general resolution David took up to conduct himself carefully and conscientiously in his court, v. 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, 1 Tim. 3:4. When David had his hands full of public affairs, yet he returned to bless his house, 2 Sa. 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 (1 Sa. 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.

III. His particular resolution to practise no evil himself (v. 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."

IV. 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 (v. 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." 2. With slanderers, and those who take a pleasure in wounding their neighbour's reputation secretly (v. 5): "Whoso privily slanders his neighbour, either raises or spreads false stories, to the prejudice of his good name, him will I cut off from my family and court." Many endeavour to raise themselves into the favour of princes by unjust representations of persons and things, which they think will please their prince. If a ruler hearken to lies, all his servants are wicked, Prov. 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 (v. 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.

V. His resolution to put those in trust under him that were honest and good (v. 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 (1 Sa. 8:16), but David for their goodness.

VI. His resolution to extend his zeal to the reformation of the city and country, as well as of the court (v. 8): "I will early destroy all the wicked of the land, all that are discovered and convicted; the law shall have its course against them." He would do his utmost to destroy all the wicked, so that there might be none left that were notoriously wicked. He would do it early; he would lose no time and spare no pains; he would be forward and zealous in promoting the reformation of manners and suppression of vice; and those must rise betimes that will do anything to purpose in the work. That which he aimed at was not only the securing of his own government and the peace of the country, but the honour of God in the purity of his church, That I may cut off all wicked doers from the city of the Lord. Not Jerusalem only, but the whole land, was the city of the Lord; so is the gospel-church. It is the interest of the city of the Lord to be purged from wicked doers, who both blemish it and weaken it; and it is therefore the duty of all to do what they can, in their places, towards so good a work, and to be zealously affected in it. The day is coming when the Son of David shall cut off all wicked doers from the new Jerusalem, for there shall not enter into it any that do iniquity.

Calvin's Commentary

A Psalm of David.

1. I will sing of mercy and of judgment: unto thee, O Jehovah! will I sing Psalm 2. I will behave myself prudently in a perfect way, till thou comest to me: [127] I will walk in the integrity of my heart in the midst of thy house. 3. I will not set a wicked thing before my eyes: I hate the work [128] of those who turn aside; it shall not adhere to me. 4. The perverse heart shall depart from me: I will not know evil [129] 5. Whoso slandereth his neighbor in secret, him will I:destroy: the man whose eyes are lofty, and whose heart is wide, I cannot endure.

1 I 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."

2 I 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.

3 I 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 svh, asoh, which we translate work, and supply the letter l, 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.

4 The 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.

5 Whoso 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.

Footnotes:

[127] "Ou, quand viendras-tu a moy?" -- Fr. marg. "Or, when wilt thou come to me?"

[128] "Toute oeuvre." -- Fr. "All the work."

[129] "Ou, le mauvais." -- Fr. marg. "Or, the evil man."

[130] The reading of the Chaldee is striking, "He who speaks with a triple tongue," "i e.," says Bythner, "an informer, calumniator, detractor, who injures three souls, his own, his hearers, and the calumniated; he inflicts a deep wound on his own conscience, puts a lie into the mouth of his hearer, and injures the subject of his slander; according to which, Herodotus has said, Diabole esti deinotaton en tho duo men eisin hoi adikeontes heis de ho adikeomenos. Calumny is most iniquitous, in which there are two injuring and one injured.'" The word mlvsny, meloshni rendered slandereth, is from the noun lsvn, lashon, the tongue In Psalm 140:12, it is said, "Let not 'ys lsvn, ish lashon, a man of tongue, (i e., a slanderer,) be established in the earth."

[131] The Hebrew noun rchv, rechab, for wide or large, is derived from rchv, rachab, dilatus est "Applied to the heart or soul, it denotes largeness of desires. -- So Proverbs 28:25, He that is rchv nphs, large in soul;' where the LXX. fitly render rchv, by aplestos, insatiable,' applying it either to wealth or honor, the insatiable desire of either of which (as there follows) stirs up strife.' And so here they have rendered it again aplesto kardia, he that cannot be filled in the heart,' i e., the covetous or ambitious man. The Syriac reads, wide or broad; so the Jewish Arab, Him that is high of eyes, and wide of heart, I can have no patience with those two.'" -- Hammond

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H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament