Psalms 119:37(v3)Turn my eyes away from looking at worthless things. Revive me in your ways.
Job 31:1(v3)“I made a covenant with my eyes, how then should I look lustfully at a young woman?
Psalms 119:63(v6)I am a friend of all those who fear you, of those who observe your precepts.
James 1:13-15(v3)Let no man say when he is tempted, “I am tempted by God,” for God can’t be tempted by evil, and he himself tempts no one. But each one is…
2 Samuel 11:2-3(v3)At evening, David arose from his bed and walked on the roof of the king’s house. From the roof, he saw a woman bathing, and the woman was…
Show all 100 cross-references
Luke 12:43-44(v6)Blessed is that servant whom his lord will find doing so when he comes. Truly I tell you, that he will set him over all that he has.
Revelation 21:3(v6)I heard a loud voice out of heaven saying, “Behold, God’s dwelling is with people, and he will dwell with them, and they will be his…
Proverbs 6:25(v3)Don’t lust after her beauty in your heart, neither let her captivate you with her eyelids.
Psalms 75:10(v8)I will cut off all the horns of the wicked, but the horns of the righteous shall be lifted up.
Matthew 5:28(v3)but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart.
Psalms 40:4(v3)Blessed is the man who makes Yahweh his trust, and doesn’t respect the proud, nor such as turn away to lies.
Exodus 20:17(v3)“You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his…
Psalms 119:106(v2)I have sworn, and have confirmed it, that I will obey your righteous ordinances.
Jeremiah 21:12(v8)House of David, Yahweh says, ‘Execute justice in the morning, and deliver him who is robbed out of the hand of the oppressor, lest my wrath…
1 Samuel 12:20-21(v3)Samuel said to the people, “Don’t be afraid. You have indeed done all this evil; yet don’t turn away from following Yahweh, but serve…
Psalms 89:1(v1)I will sing of the loving kindness of Yahweh forever. With my mouth, I will make known your faithfulness to all generations.
Proverbs 16:12(v8)It is an abomination for kings to do wrong, for the throne is established by righteousness.
John 12:26(v6)If anyone serves me, let him follow me. Where I am, there my servant will also be. If anyone serves me, the Father will honor him.
Deuteronomy 15:9(v3)Beware that there not be a wicked thought in your heart, saying, “The seventh year, the year of release, is at hand,” and your eye be evil…
1 Kings 9:4(v2)As for you, if you will walk before me, as David your father walked, in integrity of heart, and in uprightness, to do according to all that…
Psalms 48:8(v8)As we have heard, so we have seen, in the city of Yahweh of Armies, in the city of our God. God will establish it forever.
Psalms 119:1-3(v6)Blessed are those whose ways are blameless, who walk according to Yahweh’s law. Blessed are those who keep his statutes, who seek him with…
Romans 12:9(v3)Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good.
Romans 13:1-4(v6)Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by…
Joshua 23:6(v3)“Therefore be very courageous to keep and to do all that is written in the book of the law of Moses, that you not turn away from it to the…
Psalms 15:3(v5)he who doesn’t slander with his tongue, nor does evil to his friend, nor casts slurs against his fellow man;
Psalms 46:4(v8)There is a river, the streams of which make the city of God glad, the holy place of the tents of the Most High.
Proverbs 20:8(v8)A king who sits on the throne of judgment scatters away all evil with his eyes.
Proverbs 20:26(v8)A wise king winnows out the wicked, and drives the threshing wheel over them.
Ecclesiastes 6:9(v3)Better is the sight of the eyes than the wandering of the desire. This also is vanity and a chasing after wind.
Jeremiah 22:17(v3)But your eyes and your heart are only for your covetousness, for shedding innocent blood, for oppression, and for doing violence.”
Matthew 24:45(v6)“Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season?
John 17:24(v6)Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you…
Galatians 4:9(v3)But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and miserable elemental…
Philippians 3:12-15(v6)Not that I have already obtained, or am already made perfect; but I press on, that I may take hold of that for which also I was taken hold…
1 Timothy 3:4-5(v2)one who rules his own house well, having children in subjection with all reverence; (but how could someone who doesn’t know how to rule…
Revelation 22:14-15(v8)Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city.…
Exodus 32:8(v3)They have turned away quickly out of the way which I commanded them. They have made themselves a molded calf, and have worshiped it, and…
Psalms 15:4(v6)in whose eyes a vile man is despised, but who honors those who fear Yahweh; he who keeps an oath even when it hurts, and doesn’t change;
Psalms 18:27(v5)For you will save the afflicted people, but the arrogant eyes you will bring down.
Psalms 26:4-5(v3)I have not sat with deceitful men, neither will I go in with hypocrites. I hate the assembly of evildoers, and will not sit with the wicked.
Psalms 34:15(v6)Yahweh’s eyes are toward the righteous. His ears listen to their cry.
Psalms 48:2(v8)Beautiful in elevation, the joy of the whole earth, is Mount Zion, on the north sides, the city of the great King.
Psalms 71:22-23(v1)I will also praise you with the harp for your faithfulness, my God. I sing praises to you with the lyre, Holy One of Israel. My lips shall…
Psalms 78:41(v3)They turned again and tempted God, and provoked the Holy One of Israel.
Psalms 145:7(v1)They will utter the memory of your great goodness, and will sing of your righteousness.
Proverbs 11:20(v4)Those who are perverse in heart are an abomination to Yahweh, but those whose ways are blameless are his delight.
Proverbs 28:28(v6)When the wicked rise, men hide themselves; but when they perish, the righteous thrive.
Proverbs 29:2(v6)When the righteous thrive, the people rejoice; but when the wicked rule, the people groan.
Hosea 9:3(v8)They won’t dwell in Yahweh’s land; but Ephraim will return to Egypt, and they will eat unclean food in Assyria.
Micah 3:9(v8)Please listen to this, you heads of the house of Jacob, and rulers of the house of Israel, who abhor justice, and pervert all equity.
Hebrews 10:39(v3)But we are not of those who shrink back to destruction, but of those who have faith to the saving of the soul.
2 Peter 2:21(v3)For it would be better for them not to have known the way of righteousness, than after knowing it, to turn back from the holy commandment…
Revelation 21:27(v8)There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the…
Psalms 14:3(v3)They have all gone aside. They have together become corrupt. There is no one who does good, no, not one.
Psalms 119:113(v3)I hate double-minded men, but I love your law.
Isaiah 30:11(v3)Get out of the way. Turn away from the path. Cause the Holy One of Israel to cease from before us.”
Isaiah 33:15(v3)He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a…
Micah 2:8-10(v8)But lately my people have risen up as an enemy. You strip the robe and clothing from those who pass by without a care, returning from…
John 14:3(v6)If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also.
Acts 5:1-10(v7)But a certain man named Ananias, with Sapphira, his wife, sold a possession, and kept back part of the price, his wife also being aware of…
Revelation 3:20-21(v6)Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and…
Revelation 19:1-3(v1)After these things I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation, power, and glory…
Psalms 119:115(vv2, 4)Depart from me, you evildoers, that I may keep the commandments of my God.
2 Samuel 4:10-12(v7)when someone told me, ‘Behold, Saul is dead,’ thinking that he brought good news, I seized him and killed him in Ziklag, which was the…
1 Kings 11:4(v2)When Solomon was old, his wives turned away his heart after other gods; and his heart was not perfect with Yahweh his God, as the heart of…
1 Kings 21:2-29(v3)Ahab spoke to Naboth, saying, “Give me your vineyard, that I may have it for a garden of herbs, because it is near my house; and I will…
Psalms 39:1(v3)I said, “I will watch my ways, so that I don’t sin with my tongue. I will keep my mouth with a bridle while the wicked is before me.”
Psalms 40:17(v2)But I am poor and needy. May the Lord think about me. You are my help and my deliverer. Don’t delay, my God.
Psalms 50:20(v5)You sit and speak against your brother. You slander your own mother’s son.
Psalms 51:14(v1)Deliver me from the guilt of bloodshed, O God, the God of my salvation. My tongue will sing aloud of your righteousness.
Psalms 78:57(v3)but turned back, and dealt treacherously like their fathers. They were twisted like a deceitful bow.
Psalms 97:10(v3)You who love Yahweh, hate evil! He preserves the souls of his saints. He delivers them out of the hand of the wicked.
Psalms 103:6-8(v1)Yahweh executes righteous acts, and justice for all who are oppressed. He made known his ways to Moses, his deeds to the children of…
Psalms 125:5(v3)But as for those who turn away to their crooked ways, Yahweh will lead them away with the workers of iniquity. Peace be on Israel.
Psalms 136:10-22(v1)to him who struck down the Egyptian firstborn; for his loving kindness endures forever; and brought out Israel from among them; for his…
Proverbs 20:19(v5)He who goes about as a tale-bearer reveals secrets; therefore don’t keep company with him who opens wide his lips.
Proverbs 29:12(v7)If a ruler listens to lies, all of his officials are wicked.
Proverbs 30:13(v5)There is a generation, oh how lofty are their eyes! Their eyelids are lifted up.
Hosea 7:6-7(v3)For they have prepared their heart like an oven, while they lie in wait. Their baker sleeps all the night. In the morning it burns as a…
Obadiah 1:3-4(v5)The pride of your heart has deceived you, you who dwell in the clefts of the rock, whose habitation is high, who says in his heart, ‘Who…
Micah 2:2(v3)They covet fields, and seize them; and houses, and take them away: and they oppress a man and his house, even a man and his heritage.
Micah 3:1-4(v8)I said, “Please listen, you heads of Jacob, and rulers of the house of Israel: Isn’t it for you to know justice? You who hate the good, and…
Zephaniah 1:5-6(v3)those who worship the army of the sky on the housetops, those who worship and swear by Yahweh and also swear by Malcam, those who have…
Luke 18:14(v5)I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who…
Romans 9:15-18(v1)For he said to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then it is not of…
1 Corinthians 5:11(v5)But as it is, I wrote to you not to associate with anyone who is called a brother who is a sexual sinner, or covetous, or an idolater, or a…
Titus 2:3(v5)and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good,
Revelation 15:3-4(v1)They sang the song of Moses, the servant of God, and the song of the Lamb, saying, “Great and marvelous are your works, Lord God, the…
Deuteronomy 6:7(v2)and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and…
Deuteronomy 13:17(v3)Nothing of the devoted thing shall cling to your hand, that Yahweh may turn from the fierceness of his anger and show you mercy, and have…
1 Samuel 15:11(v3)“It grieves me that I have set up Saul to be king; for he has turned back from following me, and has not performed my commandments.” Samuel…
Psalms 18:20-23(v3)Yahweh has rewarded me according to my righteousness. According to the cleanness of my hands, he has recompensed me. For I have kept the…
Psalms 36:3(v3)The words of his mouth are iniquity and deceit. He has ceased to be wise and to do good.
Psalms 52:2(v7)Your tongue plots destruction, like a sharp razor, working deceitfully.
Psalms 75:1-2(v2)We give thanks to you, God. We give thanks, for your Name is near. Men tell about your wondrous works. When I choose the appointed time, I…
Psalms 97:8(v1)Zion heard and was glad. The daughters of Judah rejoiced because of your judgments, Yahweh.
Psalms 101:6(v2)My eyes will be on the faithful of the land, that they may dwell with me. He who walks in a perfect way, he will serve me.
Psalms 118:10-12(v8)All the nations surrounded me, but in Yahweh’s name, I cut them off. They surrounded me, yes, they surrounded me. In Yahweh’s name I indeed…
Proverbs 6:16-19(v5)There are six things which Yahweh hates; yes, seven which are an abomination to him: arrogant eyes, a lying tongue, hands that shed…
100 distinct cross-references across this passage (141 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (26 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv1–81 I will sing of mercy and of judgment…
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.”
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv1, 2, 3, 5, 6, 8David considereth what manner of King he would be,…
David considereth what manner of King he would be, when God should place him in the throne, promising openly, that he would be merciful and just.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv1–8Psa 101:1 « A Psalm of David. » I…
Psa 101:1 « A Psalm of David. » I will sing of mercy and judgment: unto thee, O LORD, will I sing.
A Psalm of David] Wherein he promiseth and pre-engageth, that whenever he came to the kingdom he will be a singular example, both as a prince and as a master of a family; in which respect this psalm should be often read and ruminated by such, that their houses may be as the house of David, Zec 12:8, and as the palace of George, prince of Anbalt, which was, saith Melancthon, Ecclesia, Academia, Curia, a church, an academy, and a court. Bishop Ridley read and expounded this psalm oftentimes to his household, hiring them with money to learn it and other select scriptures by heart. A good governor is like that nobleman who had for his impress two bundles of ripe millet bound together, with this motto, Servare et Servari meum est; for the nature of the millet is both to guard itself from all corruption and also those things that lie near it. That is a rare commendation that is given the late reverend and religious Dr Chatterton, that he was a housekeeper three and fifty years, and yet in all that time he never kept any of his servants from church to prepare his meal, saying, That he desired as much to have his servants know God as himself (His Life by Mr Clark).
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Ver. 1. I will sing of mercy and judgment] David’s ditty was composed of discords. Mercy and justice are the brightest stars in the sphere of majesty; the main supports of a throne royal; howbeit there should be a pre-eminence to mercy, as one well observeth from Mic 6:8. Mercy must be loved, and not shown only; justice must be done, and no more. The sword of justice must be bathed in the oil of mercy; a well-tempered mixture of both preserveth the commonwealth, Rom 13:3-4.
Unto thee, O Lord, will I sing] Acknowledge thee alone, the bestower of these graces, and thy glory as the end. These are matters that philosophers and politicians mind not.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv1–8Of mercy and judgment; either,
Of mercy and judgment; either,
1. Of God towards me: of God’s mercy towards me, and of his just judgments upon mine enemies. Or,
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2. Of mine towards my people; I will in my song declare my obligation and full purpose to execute mercy and judgment in my dominion; which are the two pillars of government; of which he speaks in the, following verses. Interpreters are much divided which to choose. Possibly both may be joined together, and the sense may be this, I will praise thee, O Lord, as for all other excellencies, 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 and business to imitate and follow thee, as in other things, so especially in those virtues which are so necessary for discharge of my trust and the good government of thy and my people.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v1David here cuts out to himself and others a…
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,
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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, 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, Ti1 3:4. When David had his hands full of public affairs, yet he returned to bless his house, Sa2 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 (Sa1 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 (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."
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 (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." 2. With slanderers, and those who take a pleasure in wounding their neighbour's reputation secretly (Psa 101:5): "Whoso privily slanders his neighbour, either raises or spreads false stories, to the prejudice of his good name, him will I cut off from my family and court." Many endeavour to raise themselves into the favour of princes by unjust representations of persons and things, which they think will please their prince. If a ruler hearken to lies, all his servants are wicked, Pro 29:12. But David will not only not hearken to them, but will prevent the preferment of those that hope thus to curry favour with him: he will punish not only him that falsely accuses another in open court, but him that privily slanders another. I wish David had remembered this vow in the case of Mephibosheth and Ziba. 3. With haughty, conceited, ambitious people; none do more mischief in a family, in a court, in a church, for only by pride comes contention: "Therefore him that has a high look and a proud heart will I not suffer; I will have no patience with those that are still grasping at all preferments, for it is certain that they do not aim at doing good, but only at aggrandizing themselves and their families." God resists the proud, and so will David. 4. With false deceitful people, that scruple not to tell lies, or commit frauds (Psa 101:7): "He that worketh deceit, though he may insinuate himself into my family, yet, as soon as he is discovered, shall not dwell within my house." Some great men know how to serve their own purposes by such as are skilful to deceive, and they are fit tools for them to work by; but David will make use of no such persons as agents for him: He that tells lies shall not tarry in my sight, but shall be expelled the house with indignation. Herein David was a man after God's own heart, for a proud look and a lying tongue are things which God hates; and he was also a type of Christ, who will, in the great day, banish from his presence all that love and make a lie, Rev 22:15.
V. 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 (Sa1 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 (Psa 101:8): "I will early destroy all the wicked of the land, all that are discovered and convicted; the law shall have its course against them." He would do his utmost to destroy all the wicked, so that there might be none left that were notoriously wicked. He would do it early; he would lose no time and spare no pains; he would be forward and zealous in promoting the reformation of manners and suppression of vice; and those must rise betimes that will do anything to purpose in the work. That which he aimed at was not only the securing of his own government and the peace of the country, but the honour of God in the purity of his church, That I may cut off all wicked doers from the city of the Lord. Not Jerusalem only, but the whole land, was the city of the Lord; so is the gospel-church. It is the interest of the city of the Lord to be purged from wicked doers, who both blemish it and weaken it; and it is therefore the duty of all to do what they can, in their places, towards so good a work, and to be zealously affected in it. The day is coming when the Son of David shall cut off all wicked doers from the new Jerusalem, for there shall not enter into it any that do iniquity.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv1–8I will sing of mercy and judgment,.... Either of…
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, Sa2 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:''
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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, Zac 13:7,
unto thee, O Lord, will I sing; on the above subjects.
(f) "gratiam", Gejerus, Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv1, 2, 4, 8This psalm was composed by David between the time…
This psalm was composed by David between the time of God's promising the kingdom to him and his actual possession of it. The general scope of David's vow, at his entrance on his government, ver. 1, 2. The particulars of it, ver. 3-8. A psalm of David.
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv1–8The subject proposed, mercy and judgment, 1.
PSALM CI
The subject proposed, mercy and judgment, 1.
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The psalmist's resolution in respect to his private conduct, 2.
He will put away evil, inward and outward, 3.
No evil person shall stand in his presence, 4;
nor any slanderer of his neighbour, 4, 5.
He will encourage the faithful and upright, 6;
but the deceitful, the liars, and the profligate, he will cast
out of the city of God, 7, 8.
NOTES ON PSALM CI
The Hebrew and all the Versions attribute this Psalm to David. It shows us the resolutions he 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.
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 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv1, 2, 3, 5, 7, 8Psa 101:1. I will sing of mercy and judgment…
Psa 101:1. I will sing of mercy and judgment — It is doubtful whether David, in thus determining to make mercy and judgment the subjects of his song, intended the mercy which God had shown him, and the judgment which God had executed on his enemies; or the mercy and judgment which he himself purposed to dispense in his dominions, according to the different characters of his subjects. Possibly he might include both, and the purport of his resolution may be this: I will praise thee, O Lord, as for all thy other excellences, so particularly for those two royal perfections of mercy and justice, or judgment, which thou hast so eminently discovered in the government of the world, and of thy people Israel; and I will make it my care to imitate thee, as in other things, so especially in these virtues, which are so necessary for the discharge of my trust, and the good government of thy and my people. “The Psalm,” says Dr. Dodd, “has a double reference, and describes the manner in which David intended to act toward his subjects, under their different denominations, as they were good or bad ones. Toward the faithful in the land he would show חסד, chesed, benignity, and favour; toward the wicked, and such as obstinately violated the laws, he would exercise משׁפשׂ, mishpat, judgment, as he would judge and punish them according to their deeds. And as this was his fixed purpose, he consecrated this song to God; appealing hereby to him for the sincerity of his intention, to make mercy and judgment the great rules of his administration; and agreeably hereto it is observed of him, that he executed justice and judgment to all the people, 2Sa 8:15.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv1–8I will sing of mercy and judgment - That…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v1Psalms 101
Psalms 101
A Psalm of David
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I will sing of mercy and judgment:
Unto thee, O Lord, will I sing.
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.
3 I will set no wicked thing
Before mine eyes:
I hate the work of them that turn aside;
It shall not cleave to me.
4 A froward heart shall depart from me:
I will not know a wicked person.
5 Whoso privily slandereth his neighbour,
Him will I cut off:
Him that hath a high look and a proud heart
Will not I suffer.
6 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 serve me.
7 He that worketh deceit
Shall not dwell within my house:
He that telleth lies shall not tarry
In my sight.
8 I will early destroy
All the wicked of the land;
That I may cut off all wicked doers
From the city of the Lord.
EXEGETICAL AND CRITICAL
Contents and Composition.—This Psalm may quite probably owe its position to its resemblance to Psa_99:4. There is nothing which should prevent us from assigning the composition to David. For the vow in Psa_101:1 suggests not merely a pious but a royal singer, while, more definitely still, the form which it finally assumes in Psa_101:8 argues a theocratic king. Accordingly, after he details his essential character by recording his resolves to act uprightly, first in personal conduct and domestic life (Psa_101:2), then with reference to his associates (Psa_101:3-5), and finally in his obligation to keep watch over his subjects, servants, and the inmates of his house (Psa_101:6-7), Psa_101:8 places the exercise of the punitive power vested in rulers in special relation to the city of God. As the city of Elohim (Psa_46:5), or the city of Jehovah Zebaoth (Psa_48:9), or the city of our God (Psa_48:2), that city must not only have impressed upon it the character of holiness in its public worship, but must also exhibit that character in its moral results (Isa_35:8; Isa_52:1; Nah_2:1). David vows that he will exercise his royal power in the service of God in order to realize this end. Luther has entitled this psalm, the mirror of rulers. It is related, also, that Duke Ernest the Pious sent it on one occasion to an unfaithful minister, and that, when any official was guilty of misconduct, it was the custom to say: “he will certainly soon have to read the Prince’s Psalm.” The question in Psa_101:2 b. can hardly aid us in our efforts to arrive at a closer approximation to the time of composition (see below). The numerous points of contact with the Proverbs of Solomon do not necessarily argue a dependence upon them.
[Perowne, after indicating the contents of the Psalm, continues: “All this falls in admirably with the first part of David’s reign, and the words are just what we might expect from one who came to the throne with a heart so true to his God.” Further on, he thus presents the situation of the Psalmist, mainly translating from Ewald: “Zion was already David’s royal seat, and the tabernacle of Jehovah was there; but the new state had yet to be organized, and the great officers of state and of the household to be chosen, men upon whose character so much always depends, and especially in despotic monarchies, like those of the ancient world. David himself was standing at the threshold of the most critical period of his life, and, fully aware of the greatness of his responsibilities, did not as yet feel himself equal to the task which devolved upon him, the burden which he was henceforth to bear. Still in the first period of his reign in Jerusalem, in the flush of victory, in the full splendor of his newly-acquired dominion over the whole of Israel, David is only the more earnest in praising Jehovah and calling to mind His attributes, in striving to purify his own heart, and to form wise measures for the conduct of a strong and righteous rule, and in the resolution to keep far from him all that would bring a reproach upon himself and a stain upon his court. Nothing shows us more clearly the true nobleness of David’s soul than this short psalm.”—J. F. M.].
Psa_101:1. Mercy and justice. [E. V. Mercy and judgment], cannot be taken here as a summary of a ruler’s virtues (Aben Ezra, Kimchi, Calvin and others), since it is not the custom of the Old Testament writers to praise human excellencies (Geier). Besides, the harp is immediately described as about to be sounded to the praise of Jehovah. God, therefore, (Jdg_5:3), and what God is (Psa_89:2; Psa_99:5), are to be praised. But what follows does not celebrate divine attributes, deeds, and blessings, for which God is praised, and thanksgiving, by imitation of them, is promised (Geier, J. H. Michaelis and others), or by the contemplation of which the singer is moved to good resolutions (De Wette). Consequently Psa_101:1 throughout cannot be regarded as the Theme of the psalm, (most). Nor is there ground afforded for the view which regards it as a free adaptation of a current form of introduction (Hupfeld), or for that which would combine the whole psalm with the two following into one trilogy (Hengst.) The verse contains a vow, parallel throughout to the following resolves, which refer collectively to a course of moral conduct, to the honor and well-pleasing of Jehovah. It is a vow relating to the exercise of the poetic gift, and is expressed in such a manner, as to afford a strong testimony to a Davidic authorship.
Psa_101:2. When wilt thou come unto me? This clause sounds strangely, and has a form which differs from any member of the other verses of the Psalm. But it need not therefore be pronounced spurious (Olshausen). We might be inclined to assimilate it to the other members of its verse, by taking מָתַי not as an interrogative, but as a conjunction=as often, as soon as, and תָּבוֹא as 3. fem. referring to דֶּרֶךְ or תָּמָים (Hupf.). But what is then meant by: “as often as uprightness shall come to me?” Does David promise to mark the way of uprightness, as soon as it shall enter his house in the person of an upright man? Or does it mean: to mark how an upright man walk in order to follow in his steps? Or: to place himself in a right relation to it, in order not to overstep or contract its limits? Or, does the way signify not a walk but the course of events, as something which comes to pass (Hitzig), and does David promise to take a concern in that as judge? Whatever turn we may give to the sentence, we have to encounter either an unsound sense or an unsuitable form. And it is no better, if the verb be taken, as is usually done, in the 2 masc. but the interrogative changed into a conjunction. For the sentence: when, as often, or, as soon as thou comest to me, can only be understood of a visit of God with the design of trying,Psa_17:3, (Rosenmüller), and this is unsuitable from any point of view. Besides, מָתַיoccurs always as an interrogative, except, perhaps, in the disputed passage, Pro_23:35. But the form of the question frequently expresses, as is well known, the longings of desire, the wish for speedy fulfilment, and is like the utterance of a sigh. The position of the sentence then leads us to prefer the 2 masc. to the 3 fem.; and a suitable sense is gained, if we understand by the coming of God, not specially the Holy Spirit.(Kimchi), but. the coming of God with His help, in order to effect the upright walk (most). There is nothing in the text to suggest a special reference to the ark of the covenant which David, terrified by the fate of Uzzah, left at one time at the house of Obed Edom. This is discovered in a supposed allusion to his question at that time: how should the ark of Jehovah come to me? (Venema, Dathe, Muntinghe, De Wette, De litzsch). This would be foreign to the course of thought, and is opposed rather than recommended by the appellation: city of Jehovah, applied in Psa_101:8 to Jerusalem. For the supposition that the Psalm was composed at a later period of David’s life (Schegg), when Jehovah had already fixed His dwelling at Jerusalem, does not agree with the sigh of longing, in an altered frame of mind, which includes a prayer for the coming of a blessing not yet vouchsafed. An anticipatory use of the name Jehovah (Del.) is improbable, especially as the blessing which the ark diffused around it (2Sa_6:11 f.), and which influenced David to remove it to Jerusalem, was of an altogether different character from that which is here implored. [The reference to the ark as being connected with the composition of the Psalm was, among English expositors, first suggested by Hammond; Perowne, among the recent ones, defends it. The others favor the usual reference to David’s early experience as king of the whole of Israel. Perowne, moreover, while giving the usual interpretation to the clause just expounded, considers it as an allusion to the promise in Exo_20:24.—J. F. M.].
Psa_101:3 ff. Set before my eyes,etc —Literally: opposite to my eyes, as opposed to pleased contemplation, or to striving after an object, following a pattern or example. [The third member of the verse should be rendered: I hate the committing of transgressions.—J. F. M.]. A froward heart, Psa_101:4, would better suit the context, if referred to the Psalmist’s own heart, which is expelled as an evil guest, than if understood metonymically as applying to false men. So, in the following line, the refusal to know wickedness, (Psa_1:6; Psa_35:11), is opposed to acknowledging, cherishing, caring for it (Psa_30:5). Lofty eyes [Psa_101:5], denote haughtiness, a broad heart, self-inflated arrogance (Pro_21:4; Pro_28:25). I will not suffer is literally: I cannot, am incapable, namely, of suffering. Accordingly לָשֵׂאת is added in Jer_44:22; Pro_30:21. In Psa_101:8 the designation of time may allude to the sessions of justice held in the morning, Jer_21:12; 2Sa_15:2. It may also, however be regarded as equivalent to daily (Psa_73:14).
DOCTRINAL AND ETHICAL
1. Mercy and justice do not exclude, but mutually condition, one another, for the salvation of the world, as that salvation has been brought to the knowledge of the church in the dealings of God. They are therefore entitled to be the subject of her songs of praise. But the people of God must not only celebrate in their songs this revelation of the divine glory, they must themselves also engage in its service (Mic_6:8; Mat_23:23). Thus not only will a special gift of God be consecrated, but the whole man will be sanctified in Him, and hereby be qualified for his special work as one blessed of the Lord.
2. It is necessary that every man should be conscious, and continue mindful, of this his position, and the part he has to perform, and that, conformably to the whole circle of his duties, he should bring home to himself his responsibility in individual cases, and, according to the special relations of his position in life and his calling, that he should try his own conduct conscientiously, should make the corresponding resolves, and should long and sigh after and implore, for the fulfilment of his vow, the coming of the Lord, in order to obtain the help which he must feel to be indispensable.
3. The importance of this obligation is not at all lessened by the greatness of endowments be-stowed, or with the exaltation of the office held, or with the ripeness of the experience of life; it is rather enhanced by them. Kings, princes, and rulers, therefore, have the greatest responsibilities, especially as most trials are assigned and the greatest temptations presented to them. They have not only to guard their own hearts, but also to watch over the country, not only to walk themselves in innocence (1Ki_3:14; Psa_78:72; Pro_20:7), but to rule the country and the people in mercy and justice, and, in conformity therewith, to regulate their lives in private and public, to appoint their ministers, to choose their associates, to fashion their whole conduct to friend and foe, and to unite a conscientious administration of justice in the punishment of evil doers with consideration for the faithful in the land. “We learn from this how pleasing to God is that severity, which does not exceed a just moderation, and, on the other hand, how displeasing to Him is that cruel indulgence, which gives the rein to the wicked; for there is no greater inducement to sin than impunity.” (Calvin).
HOMILETICAL AND PRACTICAL
God’ mercy and justice are worthy of the attention, admiration, and raise of men, but still more so, of their love, study, and imitation.—It is well for us, if not only our song, but also our life is a psalm to the praise of God.—Men must begin with themselves and in their own homes, if they would observe the order established by God.—He who has to command others must not only walk blamelessly himself, but also be surrounded with servants who follow diligently a like course.—He who is not true to God will not be so to men; let us therefore take heed with whom we associate, and set God’s mercy and justice before everything else.—He who has been endowed with talents, or intrusted with power, must exercise them, but do so according to God’s order and with His help; therefore the wisest must learn from His word, and the mightiest seek His aid.—He who would rule, must, before everything else, become himself a servant of God.—Without conversion of the heart there is no improvement of life; and without both of these there is no pleasing God.-—A king by God’s mercy as a ruler according to God’s justice.
Starke: It is not well that there should be mercy alone, without regard to the distinction of good and bad, and when there is only indignation and punishment, then follows tyranny. Justice must go hand in hand with mercy.—There are three capital virtues in a ruler: prudence in matters of faith, uprightness in holding judgment, and faithfulness in general towards the whole country.—Those who are in high places should choose pious and upright servants; if they do not, they involve themselves in the greatest guilt before God, and lay upon the nation a heavy burden under which it sighs.—Frisch: Good resolves and good performances are both the consequences of God’s mercy.—To him alone, then, the honor and the praise belong.—Renschel: The ruler’s mirror; it exhibits the promise of David, (1) that he would rightly execute his public duties, (2) that he would set a good example to his subjects, (3) that he would purify his court and dismiss the wicked, (4) that he desired to do the same in the whole land and in the Church.—Richter (Hausbibel): The reign of a king over Israel was to be a representation and type of the reign of Jehovah, as every Christian king should be a representative and copy of Christ. In these relations, also, the cross points to the crown.—Diedrich: God’s mercy and righteousness are reflected in believers. He alone who delights in justice and love, can take pleasure in the mercy and righteousness of God.—Taube: As the heart should be the Lord’s, so also should the house, and as the house, so also the nation.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon1874 · Public DomainOn vv1–81. I will sing of mercy and judgment—Two kingly…
1. I will sing of mercy and judgment—Two kingly qualities of the first order, and equally binding on the private citizen. Mic_6:8; Mat_23:23.
Mercy—The quality of condescending goodness which springs from love.
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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, Psa_45:1, “I speak [dedicate] my works to the King.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv1–81. I will sing of mercy and judgment] Lovingkindness…
1. I will sing of mercy and judgment] Lovingkindness and judgement are characteristics of the Divine rule (Psa_89:14), which are to be reflected in the true human ruler (Isa_16:5). They are the fundamental principles of right life and conduct, the bond of fellowship between man and God (Hos_2:19), and between man and his fellowman (Hos_12:6; Mic_6:8; Mat_23:23). If in these opening words the Psalmist is referring to the Divine attributes which are the archetype and model for human conduct, he passes on at once to speak of their imitation and embodiment in his own life and the life of his courtiers.
unto thee &c.] Unto thee, Jehovah, will I make melody (Psa_57:7).
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1–4. By purity of purpose and integrity of heart David is resolved to prepare for Jehovah’s coming to dwell with him.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv1, 2, 3, 4, 5, 7, 8(1) Mercy and judgment—or, as some render, grace and…
(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 Mat_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; Mic_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,
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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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv1–8This psalm describes the rightful conduct and proper principles…
This 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 (ver. 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 (vers. 1-4) the writer declares the principles on which he intends to act in his private life. In the second (vers. 5-8) he enunciates those by which he means to be guided in his government of the people.
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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).
Vers. 1-8. Four features of true piety.
The psalmist has before him the fashioning of his future life; he records his purpose of heart as he cherishes it before God. Applying his words, not to his own royal estate with its peculiar obligations, but to the ordinary conditions of human life, we have four features of all genuine piety.
I A FULL, INTELLIGENT GRATITUDE. "I will sing of mercy and of judgment righteousness" (ver. 1). We are to cultivate and express ("I will sing") thankfulness for all that God does for us for his mercy and for his judgment.
1. For every kind of mercy; for all forms of kindness and benefaction creation, preservation, provision; for forgiveness and reception into his kingdom; for long continued patience with us through the years of an immature and imperfect Christian life; lop the promised inheritance he offers us, which is immeasurably beyond our desert.
2. For all his ways of righteousness; for the justice he has done to us in bringing our integrity into the light, and establishing us in the confidence and favour of our brethren; in honouring our industry and fidelity; also for the righteousness he has shown in overturning the designs, or in humbling the pretences, or in overthrowing the institutions, of the guilty; and even for his righteousness as shown in his chastening of ourselves, purging us of our folly and error and impurity. Perhaps at first we can go no further than silently submit to this last form of Divine judgment; but "afterwards," when "the peaceable fruit of righteousness" has been gathered, (Heb_12:11) we can open our lips and "sing.
II A DEVOUT SENSE OF DEPENDENCE ON GOD. "Oh when wilt thou come unto me?" (ver. 2). It is significant that the psalmist interjects this petition between two utterances of his purpose. It is as if he said, "I will do the thing that is right and wise; but I know I cannot accomplish anything without thy helpful, thine effectuating power." He felt as Moses did when he said, "If thy presence go not with as," etc. (Exo_33:15) It is a deep sense of our dependence which is the essence of our devotion. If we have not this, prayer is an act of mere formal obedience; if we have it in our heart, prayer is the certain, spiritual, and acceptable outcome. In the prospect of the future, in the conduct of our life, in the prosecution of all Christian work, it is essential that we hold fast, and that we appropriately express, this consciousness of our need of the presence and the power of God.
III A FIXED PURPOSE OF INTEGRITY. It is vain indeed to sing and pray, if we do not intend to depart from all iniquity. (see Psa_66:18) But if the purpose of our heart is toward God and righteousness, we may be sure that the faintest cry is heard. The psalmist here resolves to act uprightly; he will walk within his house with a perfect heart he will show piety at home; " he will discharge his kingly duties with all conscientiousness; he will uphold and honour the faithful (see ver. 6); he will remove the wicked from place and power (see vers. 4, 5, 7, 8); he will spare no one, he will spare nothing, that he may build up "the city of the Lord" (ver. 8). True piety will manifest itself in these three directions:
1. It will be seen at home, in all purity, guardianship on the one hand or obedience on the other, kindness, patience, unselfishness, forgiveness.
2. It will be exercised in the daily occupation, and show itself in fidelity, honesty, truthfulness, thoroughness, equity, considerateness.
3. It will shine, with clear and steady light, in the sanctuary, revealing itself in constancy of worship, activity in service, heartiness in cooperation.
IV SACRED SELF-RESPECT. The psalmist was resolved that nothing wicked should cleave to him;" he would not have it "before his eyes" (ver. 3); he would "destroy all the wicked" (ver. 8), so that neither his own presence nor his country should be dishonoured or contaminated. Piety will have a supreme concern for its own purity; it will guard its heart most carefully against every one and everything that would hurt or would defile; it will extirpate the thoughts which stain the soul; it will burn the books which pollute the mind; it will not allow anything which is unholy and unworthy of a Christian disciple to enter the sanctuary of the soul; it will know how to be merciless to the flesh, that it may be true to the spirit; (Mat_5:29, Mat_5:30) it will "keep the heart beyond all keeping," knowing that "out of it are the issues of life.
HOMILIES BY S. CONWAY Vers. 1-8. The secret of a happy life.
The psalm is evidently one composed on the occasion of the setting up of a new order of things in the home or in the State, or in both, and it tells of the psalmist"s holy resolves in regard to himself, and his conduct in his household and amongst men generally. And they are wise resolves.
I THEY CONCERN HIMSELF. (Ver. 2) "I wilt behave myself," etc. Here we must begin if our life is to be worthy and happy. Therefore:
1. The psalmist consider his ways. He will behave himself wisely. It was not enough that he had full and clear knowledge, and frequent good purposes and desires, and just opinions and true beliefs; what he was concerned about was as to his conduct, his behaviour. And that is the all-important thing; the others have their value as they influence that.
2. And his desire and purpose were that he should behave himself wisely." In what vast and such variety of ways men especially those in high station behave themselves! "Man, vain man, dressed in a little brief authority," etc. But here was one who would sink mere self-pleasing, and the suggestions of pride and power which his high station would bring to his mind, and, like Solomon, his one desire was to behave himself wisely.
3. And his conviction was that the way of righteousness, the perfect way, was alone the way of wisdom.
4. And that for all this he needed the abiding presence and blessing of God. "Oh when wilt thou come," etc.? (ver. 1). Surely this man began well!
II HIS HOME LIFE. "I will walk within my house," etc. He would show piety at home." If it be not there, it does not matter where else it is. There, where it is more difficult, because we are more off our guard, and contact with wife, children, servants, is so close that there is more peril of friction and irritation than in the more distant and guarded intercourse with the world outside. A man has need of "a perfect heart," upright, faithful, and true, if his home life is to be what it should be.
III HIS DEALINGS WITH HIS FELLOW MEN. He divides these into three classes:
1. Those whom he will avoid. They are the froward, the slanderer, the proud, the deceitful. Woe to the man whose companions are of such a sort! sorrow and shame will be his lot.
2. Those whom he will choose. "The faithful of the land;" they who walk with God. Such companions and servants do minister much to our peace and happiness.
3. Those for whom he will have no tolerance. The wicked doers. Kindness to them, whilst they persist in wickedness, is cruelty and wrong to the innocent, the godly, and to the city of the Lord. "Ye that love the Lord, hate evil so we are told. (Psa_97:10) And, indeed, if there be not such intolerance, it is because the love of God is weak within us. (cf. Rev_2:6, Rev_2:15) The psalmist may have meant by "cutting off" the putting of them to death. A monarch such as David would have deemed that quite right. But it is a power too great for human hands to wield. Our part will be to cut off the prompters to sin in our own hearts, to slay evil passions and unholy desires there; then, by earnestly seeking the conversion of the ungodly, to cut them off from their sin. S.C.
"Mercy and judgment.
The psalmist says he will sing of these; and if it were David who wrote this psalm, he had good reason for such song. And who of us is there that, in looking back over our life, has not reason for the like song? But
I THERE WAS A TIME IN MAN"S LIFE WHEN THERE WAS NEITHER MERCY NOR JUDGMENT.
1. In Paradise, before sin had entered, there was no occasion for mercy; for mercy implies unworthiness and guilt. But these there were not. Man received love, bounty, goodness, but not mercy. Only a sinner can receive
2. And so, too, there was not judgment. No anger darkened the face of God; no need for the chastisements and disciplines of life. But this time will never come again.
II THERE WILL BE A TIME WHEN MEN WILL KNOW BUT ONE OF THESE.
1. Mercy only will be known in heaven. The time for chastisement and punishment will be gone. God will have wiped away every tear. It will be mercy without judgment.
2. But judgment only will be known in hell. Mercy comes not there; for hell is a state of mind rather than a place, and the mind that has its fit place there must be forsaken ere mercy can come and do its work. The father"s welcome was not given to the prodigal until he had come away from the "far country.
3. But here judgment and mercy are blended. They are the warp and woof of life; but yonder they will stand apart; where the one comes, the other cannot.
III AT PRESENT MEN ARE THE SUBJECTS OF BOTH. This is a certain fact. It was true of David, of Israel, of our Lord Jesus Christ, for because of both mercy and judgment he came into the world. And it is true of God"s dealings with humanity generally.
IV AND BOTH ARE TO BE THE SUBJECT OF OUR SONG.
1. For think what would have been the consequences had man received nothing but mercy. See what prosperity often does now, and always will, unless diligently guarded against by faith and prayer. "How hardly shall they that have riches enter into the kingdom of God!" (and cf. Ps 17) But:
2. Had God dealt with man only in the way of judgment, the results would have been no less disastrous; men would have hated God, broken out into wild rebellion, or laid down in despair.
3. And think of the service both render. The mercy of God brightens all our life, and makes up in us the love of God. "We love him because he first loved us." This is especially true when we behold the mercy of God in Christ. But his judgments also are blessed for us. "Before I was afflicted I went astray". (Ps 119) They bridle and curb the lawless will; they make manifest to our souls the bitter evil of sin. "Blessed is the man whom thou chastenest so said the saints of old; and it is true still.
4. And of the characteristics of both. Of mercy so free, so great, so abiding, so seasonable, so undeserved. Of judgment its purpose, its profitableness, its alleviations, its limit to the present life and never beyond our power to endure.
5. But some sing of neither. Not of mercy, for they regard not God as its giver; not of judgment, for they deem it only ill fortune.
6. Some sing only of one. Of mercy, for that is easy to sing about. Some only of judgment, they believe only in a God of judgment, not in "our Father.
7. Let us sing of both. S.C.
The Divine mercy and judgment.
This "king"s song" may reasonably be associated with the beginning of David"s reign. Then we must regard "mercy and judgment" as attributes of the Divine King. David desired to frame his own rule, and his own kingdom, after the Divine pattern. He meditates on the mercy and righteousness of God till his heart glows with the thought of their surpassing excellence, as seen in the Divine government; and he longs to have these kingly virtues transferred into his own life and reign. That seems to be the first connection of the text, and such thoughts and desires are in every way suitable for a king. But we are not kings; and so we are set upon finding associations with the king"s words which may fit them to our circumstances, and make them expressive of our feeling. Reviewing God"s dealings with us
I WE CAN SING OF MERCY. That is a very comprehensive word. It includes the Divine compassions, forbearances, long sufferings, and considerations. But there is a special tone in the word. It fits exactly into God"s ways with us frail, sinful men. It would hardly be fitting to speak of God"s mercy to the angels who have "kept their first estate." It is not the term we should choose by which to express his relations with them. We know the word in our human spheres. It expresses the clemency of the king towards rebel subjects. The guilty man sues for mercy. When the royal rights are vindicated, we hope that justice will be tempered with mercy. We know the word in our own home spheres and relations. Fathers and mothers are merciful towards their wayward, wilful children, considerate, patient, gentle, pitiful, hopeful. And "like as a father pitieth his children, so the Lord pitieth them that fear him." Many of us have now no father or mother in these earthly spheres; but could we put our idea of the old child relations in the old home into a single word, that word would have to be "mercy." No other word would worthily gather up their patient, pitiful gentleness. And that word best expresses our sense of our heavenly Father"s dealings with us. It is so suitable because it always carries with it the assumption of the frailty and wilfulness of those to whom it is shown. Only when people try us do we show them mercy. Then let us see if we are not really needing God"s mercy.
1. It is now a good many years since you discovered your easily besetting sin. Then it ought to have been done with long ago, driven out altogether. But it is there still, spoiling your best things, making trouble for yourself, and for all around you. Then you know what is meant by God"s mercy.
2. When this year began you made high resolves; but after the first flush of feeling passed, you never made any really earnest effort to carry them out. Verily God has a call to be merciful.
3. God"s mercy to us ought to have made us merciful to one another. And just in this we are constantly failing. Who could bear to think of the life he has yet to live, if he might no longer hope in God"s mercy? Mercy bears with us. Mercy is pitiful and kind. Mercy in God is not mere good feeling; it is active, ever doing for us something kind.
II WE CAN SING OF JUDGMENT. This may stand for "righteousness," or justice finding practical expression. We can always have this satisfaction God"s mercy is righteous. It is never weak indulgence. God never steps aside of the right in order to do a kindness. But that is hardly the precise association of the word that we want. It is rather "the corrective recognition of our faults." It is our holy joy, that our Father-God will never leave our faults and failings, our waywardnesses and self-willednesses, alone. He is ever correctively dealing with them. Punishment, as a vindication of violated law, and as the firm reassertion of defied authority, is almost entirely a human conception; it can only be applied to the dealings of our heavenly Father with extreme caution. It is far safer for us to think of God"s punishments as always paternal; and paternal punishments are, primarily, corrective. And what child could do well without corrections?
1. Divine corrections may come as the natural results of our wilfulness.
2. They come as testing losses; or as wearying strain; or as painful sickness; or as that long, long enduring which is the supreme soul test.
III WE MUST TAKE CARE THAT WE SING OF THESE TWO TOGETHER AND "JUDGMENT." It is the blending of them that so brings out the charm of the Divine ways with us. Illustrate by the bright light made by combining the flames of oxygen and hydrogen gas. Never can God"s full glory shine out until we learn to blend his mercy and judgment. Mercy that cannot judge cannot be the mercy of our heavenly Father. Judgment that is not tempered with mercy cannot characterize our heavenly Father"s dealings. R.T.
HOMILIES BY C. SHORT Vers. 1-8. The ideal of a royal life; or, David"s mirror of a monarch.
I HIS PERSONAL LIFE.
1. He sought the union of loving kindness and right in his own character. (Ver. 1) As a Divine union found in the King of kings, and therefore the subject of his song.
2. He would seek to follow the perfect way with or by means of a perfect heart. (Ver. 2) He would give earnest heed to whatever was right, and pursue it with an undivided heart.
3. He would live in the closest fellowship with God. (Ver. 2) "When wilt thou come unto me?
II HIS DOMESTIC LIFE. (Vers. 3, 4) How he would walk in "his house.
1. Will not allow himself to think of any wicked design or action. (Ver. 3) Nothing in his home life that is unworthy of a king.
2. He will be guilty of no unfaithfulness. (Ver. 3) They who "turn aside" are the unfaithful. Delitzsch says he "hates excesses;" all temptations to this he will shake off from himself.
3. He will not know fellowship with a false or froward heart. (Ver. 4) No commerce with those whoso policy is one of craft and deceit.
III HE WILL MAINTAIN A PURE COURT LIFE. (Vers. 5-7)
1. He will discourage all forms of untruthfulness and pride. Slander and deceit and lies he will not tolerate (vers. 5-7).
2. Those who serfs him in high offices must be faithful men. (Ver. 6)
IV HE WILL RULE THE CITY AND THE STATE SO AS TO BRING IN THE REIGN OF RIGHTEOUSNESS. (Ver. 8) "Early," equivalent to "in the morning." Courts of law were held in the early morning. A dream which has its fulfilment in the vision of the New Jerusalem. S. (Rev_21:27)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv1–8A Psalm of David. This is just such a…
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 RESOLUTIONS, 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.
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 forthe comforts which have, or the afflictions which nave purged them.
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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.
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 hima 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 (Ps 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 Ps 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. Ps 101:1-8 was one beloved by the noblest of Russian princes, Vladimir Monomachos; and by the gentlest of English reformers, Nicholas 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 Ps 99:1-9 could not die away without an echo. Accordingly Ps 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" (Pr 16:12); so in another that it is "upheld by mercy" (Pr 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 (2Sa 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 togetherthe 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.
Whole Psalm. This is a psalm of wills and shalls. There are nine wills and five shalls. Resolutions should be made,
1. With deliberation; not, therefore, upon trifling matters.
2. With reservation. "If the Lord will, "etc.
3. With dependence upon divine strength for their fulfilment.
G.R.
Ver. 1.
1. The sweet work that is resolved upon is to "sing."
2. The sweet singer that thus resolves, namely, David, "l will sing."
3. The sweet subject of the song, "mercy and judgment."
4. The sweet object of this praise, and the manner in which he would sing it"Unto three, 0 Lord, will I sing."
Ralph Ershikine.
Ver. 1. What there is in mercy that affords ground of singing.
1. The freeness and undeservedhess of mercy.
2. The unexpectedness of mercy. When I was expecting a frown I got a smile; when I was expecting nothing but wrath, I got a glance of love; instead of a stroke of vengeance, I got a view of glory.
3. The seasonablehess of mercy is a ground of singing grace to help in time of need.
4. The greatness and riches of mercy make the recipiants there of sing.
5. The sweetness of mercy makes them sing.
6. The sureness and firmness of mercy make them sing "The sure mercies of David."
From Ralph Erskine's Sermon, entitled "The Militant's Song".
Ver. 1.
1. The different conditions of the righteous man in this life. Not all mercy, nor all judgment, but mercy and judgment.
2. His one duty and privilege in reference to them: "I will sing, "etc.
(a) Because they are both from God.
(b) Because they are both from love.
(c) Because they are both for present good.
(d) Because they are both preparative for the heavenly
rest.
G.R.
Ver. 1. The blending of song with holy living. The bell of praise and the pomegranate of holy fruitfulness should both adorn the Lord's priests.
Psalms 101:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv1, 2, 5, 6, 7, 8I will sing of mercy and judgment.
Psa_101:1-8
I will sing of mercy and judgment.
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One man in two characters
This psalm depicts one man in two characters, one comparatively good, the other comparatively evil. Such a man is a fair type of the race.
I. The character of a saint. He is full of good resolutions--
1. In relation to his conduct towards God (verse 1). A lofty theme for song--kindness and justice.
2. In relation to his conduct towards self (verse 2). He determined to exercise over himself a wise control, to act not from passion or impulse, but from principles, and from principles that were rational and just.
3. In relation to his conduct towards his household (Psa_101:4-7).
4. In relation to his conduct towards his country (verse 6).
II. The character of a despot (verse 8). Here the man assumes the prerogative that belongs to God and God only. Were all kings to act upon this resolution the world would soon be depopulated, for how few there are amongst the millions of the race who are not wicked! (Homilist.)
A song of mercy and judgment
This resolution indicates a hopeful and happy state of mind. A song is the natural channel for the outflow of gladness (Jam_5:18).
I. To whom he sings. Conscious nearness to God, and exuberant joyfulness of spirit, come together here. These two do not always go together: very often when they are brought near, they mutually destroy each other, like fire and water. Apart from regeneration and reconciling, you may have one of these two in human experience, but not both. In the multitude of his thoughts within him, an unconverted man may be brought, and for a time kept, consciously near the Holy One; but then there are great sadness and grief in his heart: or an unconverted man may experience great joy; but then he has turned away from God. You may bring such a man to the Lord; but as long as he is there, he has no song: or you may give him a song; but while he is singing, he has put God out of all his thoughts. To turn to the Lords and in that attitude to sing for joy, belongs to the children--to those who have been made nigh by the blood of Christ, and are accepted in the Beloved.
II. The psalm that he sung. Mercy and judgment are the two sides of the Divine character, as revealed by God, and apprehended by men. They are the two attributes which lie over against each other, for conflict or in harmony, according to the conditions in which they are exercised, or the point from which they are viewed. A song cannot be constructed out of justice or mercy separately. Neither can they become the subjects of praise, if they meet in mere conflict to neutralize or destroy each other. It is not that God is less just because He is also merciful, and less merciful because He has undertaken to be just. When these two meet in the eternal covenant, they kiss each other. Justice is greater because mercy meets it: mercy is greater because justice is satisfied and assents. Justice is made more just because mercy keeps it company: mercy becomes more merciful in presence of a righteousness that never bends. They so meet as to support each other. This union takes places in Christ crucified. In Him the promises of God are yea and amen. We are saved, because Christ our passover was sacrificed for us. It is a song that is needed now, this song to the Lord--a song about mercy and judgment, from the ranks of the redeemed. For their own comfort this is needed; for the honour of God, and as a witness to the world. (W. Arnot.)
The twofold song
I. what is there in mercy to demand a song?
1. Freeness.
2. Fulness.
3. Greatness.
4. Seasonableness.
5. Permanency.
II. What is there in judgment to allow of a song?
1. You are not required, properly speaking, to bless God for your afflictions themselves. No; afflictions are in themselves evils; the effects of sin. But, through the overruling providence of God, they may be made the means to take away sin; and Christians are required, not only to be submissive under their sufferings, but to acquiesce in the will of God concerning them.
2. There are views to be taken of your afflictions which will allow, yea, require even, your thanksgiving and praise.
(1) The nature of them. They are not the inflictions of the judge, but the chastisements of the Father.
(2) Their brevity. What is time to eternity, and what is our life to time itself? But frequently your trials are much shorter than life.
(3) Their judiciousness. There is nothing casual in them.
(4) Their alleviation. If you would sing of mercy and judgment, you must dwell upon the blessings you still enjoy, as well as upon those of which you have been deprived; you must look upon the bright side, and not be always gazing on the dark.
(5) Their usefulness. If the vine had reason it would thank the vinedresser for the use of the knife by which it was pruned, and made to bring forth more fruit; and if the ground had reason it would bless God for the ploughshare which breaks up the fallow. I never knew a man converted to God by gaining a fortune, but I have known more than one converted to God by losing one. (W. Jay.)
The psalm of grave, sweet melody
I. The mingled character of the Divine dispensations.
1. In the work of redemption.
2. In the general course of providential dispensation towards the world.
3. In the Divine action towards the Church.
4. In the lines of our household and individual history.
II. The reasons for praise under all the variety of providence.
1. The discovery made by the variety in question of the Divine character is of itself enough to make us sing to the Lord with delighted heartiness.
2. The disciplinary development of our own moral and religious character thereby promoted.
(1) There is the way in which such dispensations operate in subduing our corruptions.
(2) The same thing operates in exercising our graces.
(3) The dispensation of mercy and judgment operates in the way of leading us to exercise a more abiding dependence upon the Lord Himself.
(4) This vicissitude of dispensation still further operates in the way of preparing us for a condition of unmingled enjoyment in a better world. (E. A. Thomson.)
The twofold song of the believer
I. Mercy.
1. What is it? Goodness and kindness to the undeserving.
2. What is there in mercy, of which we ought to sing?
(1) The marvellousness of its origin.
(2) The expensiveness of its sacrifices.
(3) The abundance of its blessings.
(4) Its universality and freeness.
(5) As to other special distinctions of mercy.
Its length--from eternity to eternity. Its height,--higher than the heavens, and above the clouds. Its perpetuity--it endureth for ever. Besides, it is said to be strong, rich, tender, faithful; and above all, God Himself delighteth in it. What a theme then for holy contemplation and joyous song.
II. Judgment. This may mean--
1. Gods righteousness.
2. Gods law.
3. Gods wrath.
4. Gods chastening dispensations.
(1) Their wise administration.
(2) The tenderness of their application.
(3) The supports He gives with them.
(4) The great ends His judgments are to accomplish.
Conclusion.
1. Have we not a keynote which ought to suit every heart and voice?
2. The advantages of this joyous course will be many. It will lighten the load of sorrow. It will sweeten the bitter potion. It will while away the dreary hour. It will exhilarate the oppressed and fainting heart. It will, by a kind of divine chemistry, bring new elements of health and comfort out of nauseous medicines. It will cheer the soul, honour religion, glorify your Father, and aid greatly in your spiritual and upward flight to the land of eternal joy and everlasting glory.
3. May some now learn to sing the Lords song in a strange land.
4. Sing on the way to heaven, in the expectation of singing there, for ever and ever. (J. Burns, D.D.)
Mercy and judgment
I. The mercy which every believer ought to acknowledge.
1. Mercy designed from everlasting.
2. Mercy revealed.
3. Mercy applied.
4. Mercy secured in the covenant of grace.
II. The judgments of which he may have reason to sing. Christian, have you not reason to sing of the judgments which attended your conversion? Did not your terrors and alarms divest you of self-righteousness, and deepen your feeling of the detestable nature of sin? Did they not endear the Saviour to you, when He stilled the tempest and spake peace? And judgments of one kind or other will mark our progress through this wilderness. We cannot bear the continual sunshine of prosperity. It is only in heaven that our sun will never go down; but it is only in the perfection of heaven that we can endure its perpetual brightness. (Carus Wilson, M.A.)
Mercy and judgment
The mercies of God are new every morning, and are renewed every evening. Think of His redeeming mercies, who spared not His own Son, but delivered Him up for us all. Think of His sparing mercies when thousands have gone from this great metropolis in that last influenza epidemic. Think of His patience, with you, that while He spared your soul your behaviour has been so far short of what it should have been, if you had done your best. Think of your spiritual privileges, think of these precious Sabbaths, this open Book, this welcome home, with its fellow-disciples and warm hearts, and the Fathers smile to greet His children when they come. Think of Gods providential mercies from the cradle to this hour; how He has kept you still in life, rescuing you from more perils than you ever dreamt of. How He has replenished your basket; how He has filled your cupboard. Mercies! let your mind dwell on them. Surely, like David, we should say this morning, I will sing, I will sing of mercy. Then let us gel on a little further. I will sing of mercy and judgment. Ah! that is a different thing. How can I sing with a choking in my throat? I can sing with the lark in the times of sunrise, but to sing in the night when the wind moans, when the owl hoots, and the bat flits through the shadows of the evening; to sing when the lights are gone, the fruit has fallen, when the icy wind nips me to the marrow, and the snow is falling heavy on a winters day, to sing then, when Gods hand is heavy upon me! Like Hezekiah I can roar; or I can hold my peace, because God did it. But to sing, to sing a night song, a winters song, a sorrow psalm, surely that can never be! And yet here it is, I will sing of mercy and of judgment. I find that David is not by any means alone in it. I turn me to the grand old patriarch Job, and in the day of his affliction I hear from his lips that snatch of heavenly music which we have heard so often at the graveside: The Lord gave, etc. I turn to the Apostle Paul, and as he is manacled and chained in the dungeon with lacerated feet, I hear them singing praise to God, and that with such gusto that their songs betray them, and the whole of the prison wonders how such a song can be sung there. And so this man David sings of judgment, It was good for me to be afflicted. Who giveth me songs in the night. I will praise the Lord in the fire, and in the night-time His song shall be with me. These are patterns, so you see it can be done. Not only so, but you will find that the Churchs richest, sweetest, and most excellent songs of all are those which have been sung in the fire of suffering, wrung out from their lives. I call to mind the beautiful story of the days when martyrs burned. When one poor old man was tied to the stake, as soon as the flames began to rise, he bared his white head and sang the To Deum, that matchless song of praise. Hark! The noble army of martyrs praise Thee. And hark again, When Thou hadst overcome the sharpness of death, Thou didst open the kingdom of heaven to all believers. I will sing of mercy and of judgment. Another martyr, a woman, when the fire began to crack round her, sang the Magnificat. Surely never was sweeter song sung by womans lips as she sang My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. He that is mighty hath done great things for me. For her, poor creature, in the flames, He hath done great things for me. He has exalted her of low degree. And then the royal robes were put on, sad a still more glorious Magnificat sounds from her lips on high. I ask you to look at the conjunction of mercy and judgment as a reason why you should sing. This blending of sorrow and joy, this admixture of sorrow and peace. See if you cannot find ground for singing, for singing loud. Not that you sing enough, even on the mercy side. But see if you cannot find how we do need judgment to keep us humble, and watchful, and pure. How greatly we need mercy in its turn to make us hopeful, to nerve our efforts, assure our hearts, and sustain our patience. We need both the rod and the staff. Thy rod and Thy staff they comfort me. Why the rod? That tells of expectation of correction, does it not? The staff! why, that means support, help, and strength, as you walk along. You dont like the rod, but God knows things better than we do. Do not forget that the judgments are not the applications of a judge. We get above all that. They are not the carrying out of a sentence. No strokes of vengeance. They are the medicines of the soul. They are tonic if the believers heart is right with his God. The cross is love; on the cross is love. I need not tell you that grace is the key that opens all the treasure that God has for you. Another thing to think about is the duration of these judgments. That we are to sing of these judgments, to think of their profit even if they last a lifetime. This is but the school time. Do you know how Paul puts it? These light afflictions which are but for a moment. Still they bowed his head for him. Sorrow endures for a night, but joy cometh in the morning. (J. J. Wray.)
Mercy and judgment in nature
Never shall I forget the terrible sublimity of the scene around me, when in the heart of the icy solitudes of the Alps, in the innermost shrine of one of natures most stupendous temples, amid stupendous precipices, lofty spires of rock, towering domes of everlasting snow. But the scene that struck me most in the landscape was the glaciers, which filled with their rigid, ghastly masses every gorge around. Amid these was a bright little garden of Alpine flowers, blooming on the very borders of the ice, which eloquently spoke to me of the greatness and goodness of the Creator, the life and death, the joy and sorrow, the blight that destroys, and the blessing that renews, are so mysteriously blent on this earth of ours. On the one hand the glaciers were grinding down the mountains, and the Alpine flowers were healing scars which she inflicted. The terrible majesty and love of God, His mercy and judgment were there, as they ever are, if we could only see it, side by side. (Hugh Macmillan, D. D.)
Mercy and judgment a subject for praise
Some people seem never to have any serious thought of life. They think only of amusement, and never get beyond the airy surface of things. But to one who thinks deeply life is not all a round of empty pleasure. A traveller who tarried at Antwerp describes the effect which the bells in the great tower had upon him. Every quarter-hour they rang out on the air their sweet notes, in soft melody, which fell like a delicious rain of music dropping from the heavens. Then at the full hour, amid their shower of liquid notes of silver, there rang out the solemn strokes of the great bell, with iron tongue, deep and heavy; and these heavy tones filled him with a feeling of awe. As he listened, hour after hour, go the chimes, the tender melody of the smaller, sweeter bells reminded him of the mercy and love of God, and the solemn undertones that broke on his ear at the end of each full hour spoke of the awful themes of justice, judgment, eternity. So it is that every thoughtful person is impressed in reading the Scriptures. Their usual tone is mercy. Love rings everywhere, like the notes of angels songs. But here and there, amid the words of Divine tenderness, comes some deep note telling of justice, of wrath against sin, of the awful Judgment Day. It is the same in life. The flow of the common day is gladness. There is music everywhere. Flowers bloom. Love lights its lamp in our path. Then suddenly there breaks in, amid the merry laughter, a tone, deep and solemn, which fills us with awe. Life is not all gaiety. Even now its undertone is serious. We should be thoughtful. Eternity lies close to time. The momentous things of judgment are hidden only by a thin veil of mist.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible1887 · Public DomainOn v1Psalms 101
Psalms 101
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 rulers mouth, does not do justice to the ring of earnestness in it. No 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 Psa_101:2. "When wilt Thou come to me?" as the utterance of Davids 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 Sauls last troubled years had to be reformed. The new king felt that he was Gods viceroy; and here declares what he will strive to make his monarchy-a copy of Gods. 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 Jehovahs 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.
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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 singers 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 monarchs 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 charaeteristics 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 Gods, 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.
Psa_101:2-4 outline the kings 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 mans true royalty.
The suddenly interjected question of longing, "When wilt Thou come to me?" is best explained by connecting it with Davids desire that the Ark should be permanently domiciled in Jerusalem-a desire which was checked by his reflections on his own unworthiness. {2Sa_6:9} Now 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 Gods presence to confirm his wavering and to help him to make his resolves into acts. He longed for that "coming" of the symbol of Gods 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 positions 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 Psa_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.
From Psa_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 Psa_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. Gods 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 Gods 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."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v1According to the superscription, this Psalm was composed by…
INTRODUCTION
According to the superscription, this Psalm was composed by David. Three different times in his life have been suggested as the occasion to which the Psalm refers. First, when, upon the death of Saul, David began to reign in Hebron over Judah; second, when he began to reign “in Jerusalem over all Israel and Judah;” and third, when he brought up the ark of the Lord from the house of Obed-edom into the city of David. It is impossible to determine which, or whether either of these suggestions, is correct. Perowne thinks that the Psalm was written in the early part of David’s reign, whilst the ark was in the house of Obed-edom. The Psalm baa been entitled, “The godly purposes and resolves of a king;” and “Speculum Regis,” a mirror for kings. Matthew Henry calls it “The Householder’s Psalm.” In it David gives us the rules which he laid down for the regulation of his household and court. In this aspect the Psalm has a universal application; for the principles which are good in a palace are good also in a cottage, and the virtues which adorn a peasant’s humble household will increase the lustre of a king’s brilliant court.
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A PICTURE OF A PIOUS HOME
In this picture of a pious household the Poet gives prominence to three of its main features.
I. Its worship. “I will sing of mercy and judgment,” &c.
1. Praise for the Divine providence. “I will sing of mercy and judgment,” &c. Here are two ideas—
(1) God’s providence is varied in its dispensations. He visits us with both mercies and judgments. He makes us acquainted with “the dark and stormy day;” and “He maketh us to lie down in green pastures, and Ieadeth us beside the still waters.”
(2) God’s providence is benevolent in its character. Both “mercy and judgment,” rightly understood, are themes for praise. “What,” inquires Stowell, “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.’ ”
2. Prayer for the Divine presence. “Oh when wilt Thou come unto me?” David longs for the presence and help of God. “The question bursts forth from the heart, moved and stirred to its inmost centre, as it thinks of all the height and depth of that resolve to ‘walk in a perfect way.’ How shall a frail son of man keep his integrity? The task is too great for his own strength, honest and sincere as the resolution is, and therefore he cries, ‘When wilt Thou come unto me?’—come to be my abiding guest—come not only to dwell in Zion, in Thy tabernacle, but with me Thy servant, in my house and in my heart, giving me the strength and the grace that I need.”—Perowne. Great and blessed is the influence of family worship. Thrice blessed is the home in which the presence of God is graciously realised.
II. Its head. The head of the family, as sketched by the Poet, manifests—
1. Circumspectness of conduct. “I will behave myself wisely in a perfect way.” “And David behaved himself wisely in all his ways; and the Lord was with him.” He resolves to exercise “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.” It behoves heads of families to “walk circumspectly.”
2. Integrity of heart. “I will walk within my house with a perfect heart.” Literally: “In the perfectness, or integrity, of my heart.” Again he says: “A froward heart shall depart from Me.” עִקֵּשׁ= perverse, perverted; with לֵבָב (as here) = a corrupt heart.—Fuerst. The heart in this place is the centre of moral life. The Psalmist resolves not to tolerate corruption in his heart; but to walk within his house with an upright heart, “in the blamelessness of his heart.” He who would order his household wisely should cultivate purity in his feelings, intentions, motives.
3. Righteousness of aim. “I will set no wicked thing before mine eyes.” Margin: “Thing of Belial.” Perowne: “Vile thing, lit. ‘thing of villany.’ The noun is that which is wrongly rendered in the A. V. of the historical books, ‘Belial,’ as if it were a proper name. It is really a compound noun meaning ‘that which profiteth not.’ ” The head of the pious home will not entertain evil projects, or follow wicked aims, or imitate morally worthless examples. When the aims of the head of a house-hold are righteous and noble, and are worthily followed, his influence in this respect is unspeakably and immeasurably good.
4. Hatred of evil. “I hate the work of them that turn aside; it shall not cleave to me.” Perowne: “I hate the sin of unfaithfulness.” The idea of the words, and also of, “I will not know a wicked person,” is hatred of evil. Sin he abhors. “Hatred of sin is a good sentinel for the door of virtue.” The Psalmist knew that he might be tempted, but resolved that he would not yield to temptation. Evil might be presented to him, but it should not cleave unto him. He refuses to listen to the suggestions of the tempter, and frees himself from his hold. Such are the outlines of the portrait of the head of a pious home. This is how he appears in his own family. “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 true saint whose habitation is a scene of strife, nor he a faithful minister whose household dreads his appearance at the fireside.”—Spurgeon.
III. Its servants. Psa_101:5-7. We have here—
1. The rejected. These comprehend three classes.
(1) The Slanderer. “Whoso privily slandereth his neighbour, him will I cut off.” “In order to constitute slander,” says Robertson, “it is not necessary that the word spoken should be false—half truths are often more calumnious than whole falsehoods. It is not even necessary that a word should be distinctly uttered; a dropped lip, an arched eyebrow, a shrugged shoulder, a significant look, an incredulous expression of countenance, nay, even an emphatic silence, may do the work; and when the light and trifling thing which has done the mischief has fluttered off, the venom is left behind, to work and rankle, to inflame hearts, to fever human existence, and to poison human society at the fountain springs of life.” The wise householder will keep the slanderer out of his family. The cowardice, malice, and terribly pernicious influence of slander are potent reasons for doing so.
(2) The proud. “Him that hath an high look and a proud heart will not I suffer.” Literally: “Whoso is wide of heart,” i.e., inflated with pride, haughty, arrogant. A man of overbearing conceit and “vaulting ambition” is foolish; he is ignorant, unreal, blown out with empty pretensions. He is wicked. Pride is sin as well as folly. “Every one that is proud in heart is an abomination to the Lord.” He is mischievous. “Only by pride cometh contention.” Therefore the haughty and ambitious are excluded from the pious home. Humility is essential both to piety and to peace.
(3) The deceiver. “He that worketh deceit shall not dwell within my house, he that telleth lies shall not tarry in my sight.” Hebrew, as in margin: “Shall not be established.” Hengstenberg: “Shall not continue beside me.” “Liars,” says Epictetus, “are the cause of all the sins and crimes in the world.” From the pious home deceivers must be excluded, whether they deceive by telling lies or by acting lies, whether simulators or dissimulators, all insincere persons must be kept without the sacred precincts of the godly family.
2. The accepted. “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 serve Me.” The servants of the pious home, as described by David, are characterised by
(1) Fidelity. “The faithful of the land;” the true and trustworthy. It is implied here that those who are faithful to God will be faithful to man. David says, “His eyes shall be upon them.” “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.”
(2) Integrity. “He that walketh in a perfect way.” This does not signify a sinless or perfect man, but one who is sincere and upright. There is an obvious reference to the second verse. The Psalmist would have for his servants those who were actuated by the same pure motives, and pursued the same upright course as himself. “A godly servant,” says Gurnall, “is a greater blessing than we think on. He can work, and set God on work also, for his master’s good (Gen_24:12), ‘O Lord God of my master Abraham, I pray Thee, send me good speed this day, and show kindness unto my master.’ And sure he did his master as much service by his prayer as by his prudence in that journey.”
IV. He who is the head of a pious home will do his utmost to banish wickedness from the world. This we may fairly infer from the last verse. Piety begins in the heart, extends to the home, then goes out to bless the world. “I will early destroy,” says the Psalmist, “all the wicked of the land,” &c. Perowne: “Every morning will I destroy,” &c. There is here probably an allusion to the Eastern custom of holding courts of justice in the morning. (2Sa_15:2; Jer_21:12; Zep_3:5.) The “every morning” indicates the persistency of the efforts of the Poet-King to uproot evil from society. With unwearied zeal he would seek to purge the land of its iniquities.
CONCLUSION.—The Psalmist in this Psalm sets us an example we shall do well to imitate.
1. In his intolerance. The Psalm “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.”—Dean Stanley. Let us copy him in this respect.
2. In his piety. His was piety in the heart, in the home, in the world. His religion was sincere and thorough. Let us imitate him in this, especially in showing piety at home. “To Adam,” says Hare, “paradise was home. To the good among his descendants, home is paradise.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible1900 · Public DomainOn v1This resolution indicates a hopeful and happy state of…
Psa 101:1
This resolution indicates a hopeful and happy state of mind. A song is the natural channel for an outflow of gladness. "Is any merry? let him sing psalms."
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Consider:—
I. To whom this man sings. "Unto Thee, O Lord, will I sing." He turns to God when he sings; he sings when he turns to God. Conscious nearness to God and exuberant joyfulness of spirit—these two have come together in the Psalmist. Apart from regeneration and reconciling, you may have one of these two in human experience, but not both. To turn to the Lord, and in that attitude to sing for joy, belongs to the children—to those who have been made nigh by the blood of Christ and are accepted in the Beloved.
II. The Psalm that he sings. It is a psalm about mercy and judgment. These are the two sides of the Divine character as it is revealed by God and apprehended by men. They are the two attributes which lie over against each other, for conflict or in harmony, according to the conditions in which they are exercised or the point from which they are viewed. They intimate that God is merciful, and that God is just. On the one hand, both these attributes are ascribed to Him throughout the Scriptures; on the other hand, both are more or less clearly mirrored in the human conscience. The subject of the song is not one or the other, but both united. Their nature, as manifested to men, is essentially determined by their union. Neither mercy nor justice alone and apart could become the theme of praise in the lips of men. We could not sing them separately. Their union takes place in Christ crucified. In Him the promises of God are Yea and Amen. Had Christ not covenanted from the beginning and come in the fulness of time, the justice must have been poured out on the same persons for whom the mercy was needed. In that case, mercy, though it lived in God, could have had no exercise towards the sinful. Justice would have swept all the fallen away; and when Mercy issued forth, she would have soared over the waters like Noah’s dove, and finding no rest for the sole of her foot, would have returned on weary wing to the ark again.
In Christ the process is reversed. It is first the ark and then the Flood. You have mercy to sing of first and judgment following. In the Substitute mercy and justice meet. Christ is the unspeakable gift; God is love. The design and effect of the sacrifice of Jesus is that God may be just, and the Justifier of him who believeth on Jesus.
W. Arnot, The Anchor of the Soul, p. 168.
Psa 101:1
I. Of mercy and judgment. And who among us has not the same mingled strain to utter? Who can say that his mercies have not been tempered with the gentle but solemn remindings of judgment at God’s hand? Our very proverbs tell us of this: no day without its cloud; no rose without its thorn. And who can say, on the other hand, that his judgments have not been most tenderly mixed with mercies? Our song may well then be of mercy and judgment: of His dealings towards us who, when He blesses, also chastises, lest we should forget Him; who, when He chastises, also blesses, lest we should distrust Him.
II. The world’s song of mercy and judgment is a very different strain from the Christian’s song of mercy and judgment. The world, in fact, sees not mercy on the one side nor judgment on the other. The fountain from which all blessings flow is unknown to the ungodly man. It is because such persons abound, and ever will abound, among us that we are exhorted on such occasions as these to sing, not of fair and foul chance, but of mercy and judgment: mercy from One who shows mercy; judgment from One who exercises judgment.
III. Let us endeavour to make use of the present wonderful manifestation of God’s mercies combined with His judgments to show our sense of His presence and our humility and thankfulness towards Him. We know of no mercies out of Christ. In Him we have every blessing. It is His satisfaction which has caused the Father to smile on this our world, His blood which has cleansed creation from its defilement.
IV. The joy of the Christian in God’s mercies is never a barren joy, never only an inward feeling, a mere paroxysm of selfish exultation; but out of it ever springs from the fountain of his inner life the question, "What shall I render to the Lord for all His mercies to me?"
H. Alford, Quebec Chapel Sermons, vol. ii., p. 107.
Reference: Psa 101:1.— Spurgeon, Evening by Evening, p. 258.
Psa 101:2
David’s subject in this Psalm is the ordering and hallowing of family life by bringing it under the influences and sanctions of religion.
I. That which strikes us first of all in this Psalm is that the qualifications for continuing in the household of David are to be moral qualifications. That which shall disqualify men from living with him is not want of ability or want of distinction, but want of loyalty to goodness and to God.
II. The qualifications for membership in David’s house are chiefly negative. He is more careful to say who shall not than who shall enjoy the privilege. David hopes that with the coming of the sacred ark to Jerusalem—in other words, that with a nearer contact with the presence of God—he will be able to effect a great change. If people are not to be expelled, they must be improved; they must be converted. The restored sense of a sacred presence among them, the active works of the ministers and the sanctuary, the pervading atmosphere of worship and praise—these things would in time make the reformation which David had at heart easy and natural.
III. In Christendom the family is a different and a more beautiful thing than it was in David’s time. Each father of a family can, by God’s help, say, with David, that he will walk in his house with a perfect heart. To every head of a household has been committed a great power of influencing those about him for good. Influence them in some way he certainly will: if not for good, then for evil.
Two lessons would seem to be suggested by this Psalm of King David. (1) Observe the order and method of David’s proceeding. He began by improving himself. (2) The improvement of the family can only be procured by religious, as distinct from merely moral, influences.
H. P. Liddon, Christian World Pulpit, vol. xxvii., p. 241.
References: Psa 101:2.—Spurgeon, Sermons, vol. xxi., No. 1230. Psa 101:6.—J. Irons, Thursday Penny Pulpit, vol. xvi., p. 401. Psalm 101—J. Keble, Sermons from Easter to Ascension Day, p. 323. Psa 102:13, Psa 102:14.—Spurgeon, Evening by Evening, p. 199. Psa 102:15.—G. S. Barrett, Old Testament Outlines, p. 132. Psa 102:17.—Spurgeon, Sermons, vol. xix., No. 1141. Psa 102:18.—Bishop Alexander, Bampton Lectures, 1876, p. 105.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant1903 · Public DomainOn v1The King of righteousness.
The King of righteousness.
A psalm of David.
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We have, first of all, the utterances of a King; and who if He be what His words convey to us, is such an One as the world yet waits for and must have for blessing: a strong hand of power which will not fail to accomplish its salvation; -power that will act in unswerving righteousness, and yet in tenderest consideration of frailty and of need: power with heart behind it; a "rod of iron," but in the hands of a Shepherd, the true Shepherd of the sheep: a rod that smiths down evil, and yet only smites to save.
Prophet and priest and king make up One -the "Anointed": Messiah of Israel, and Gentile Christ alike. None of these can avail without the other. Prophet and priest have come, but not yet the full deliverance. Each has done his necessary work, and made ready the way for the King; but the King must come, that the full meaning of all may be apparent, and the end be reached. The Prophet must reveal, and bring in God as Light where all has been darkness, that God known may bring men’s hearts back to Himself. The Priest must open the way to God, that they may in fact be able to draw near to Him. After all this, nothing remains but that power in the hand of the King should intervene, and put away in fact sin and its consequences from among men; and perfect blessing.
But for all this prophet, priest and king must be united in One who is Himself the bond which shall bind the universe together, God and man in one Person; who for man shall be God to reveal Him; who for God shall be Man to bring man nigh; who in the union of both shall combine absolute power with tender, sympathetic knowledge of man’s need, and so be the true King after God’s heart -for God and man; the David, the "Beloved."
1. The present psalm only begins to tell this tale, and in a way abrupt enough, if it did not suppose the ear of a disciple, already instructed by what has been said elsewhere. It is the utterance of David, and expresses the mind of a King of Israel, filled with zeal for that divine Throne which the throne in Israel represented. He is thus a worshiper, and "loving-kindness and judgment" are the theme of a "song." He sings to Jehovah, as one intimate with Him; inviting His coming to him; and with a confidence too great for one merely of the children of men, not only of the integrity of his heart, but of his practical wisdom for "a perfect way": in holiness which can permit no approach of evil. It is the voice surely of Him who with perfect lowliness and the keenest apprehension of evil in every form, could say in the presence of His enemies seeking how they might condemn Him, "Which of you convicteth Me of sin?"
"Loving-kindness and judgment" are with Him parts of but one song. Love and light, -grace and truth -are with Him as the two equal eyes which hold but one image. His heart "sings" of them -singing to Him in whom it finds them as their Source and Original. Here is One in whose hands power may be safely put: the prophetic picture of Him in whose hands it will in fact be put: to whom He has "given authority to execute judgment also, because He is the Son of man."
2. We see Him now accordingly in the execution of this judgment. First of all, His principle and purpose to tolerate no evil; then the application of this to the back-biter, and to the proud who walks in his self-estimation apart from other men. But His eyes are upon the faithful in the land for good, and He draws them to Him; opening His house and heart, and gladly giving them places of confidence in which to serve a perfect Master in the way of the perfectness He loves.
The vice of the weak, which is deceit, is not tolerated any more than that of the bolder or the stronger. Wickedness of all kinds must be rooted out of the land, and all vain-doers cut off from the city of Jehovah. Here is emphasized the spirit of the theocratic Ruler: the name of Jehovah must be hallowed in the place which He has chosen for Himself in grace among men.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow1909 · Public DomainOn v1This Ps. is the prayer of a ruler, apparently…
This Ps. is the prayer of a ruler, apparently of a king. Many scholars believe that the title which ascribes its authorship to David is correct, and connect it with David's desire to have the ark brought from the house of Obededom to Jerusalem (2Sa_6:6-19). Others suppose it to have been written by Hezekiah, Josiah, or one of the Maccabees. The writer first utters his resolves as to his personal life and conduct (Psa_101:1-4), and then announces his purpose of choosing his servants only from among the upright, and of discouraging and exterminating all forms of wickedness (Psa_101:5-8).
2. When wilt thou come unto me?] This interjected phrase may refer to David's longing for the presence of God, as symbolised by the ark, in his capital.
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4. Not know a wicked person] RV 'know no evil thing.'
7. Tarry in my sight] RV 'be established before mine eyes.'
8. Early] RV 'morning by morning.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein1922 · Public DomainOn v1Psalm 101-106
Psalm 101-106
Psalm 101
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The Righteous King Speaketh
1. The character of the King (Psa 101:1-3)
2. His righteous demands of His subjects (Psa 101:4-8)
A Psalm of David. He speaks as king concerning himself and those in his kingdom. But it is evident that once more he speaks as a prophet concerning the true King, the Son, whom God had promised through him, our Lord Jesus Christ. He is a King of perfect righteousness, which David was not. This true King is in complete fellowship with Jehovah, for He is one with Him. He will not tolerate evil in His kingdom of righteousness. The proud and wicked are not suffered by Him. He will destroy early (morning by morning) the wicked out of the land and all evil doers will be cut off from the city of the Lord. Those who walk in a perfect way shall serve Him.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v1The Principles of Right Government.
The Principles of Right Government.
A psalm of David, in which he set forth the guiding rules of his life, especially those of his reign, showing, at the same time, his appreciation of God’s mercy to him and celebrating Jehovah’s kindness.
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v. 1. I will sing of mercy and judgment, of grace as given in the Gospel and appropriated by faith, and of justice, as shown by the Lord in dealing with the believers, the glorious example held before all rulers for careful emulation; unto Thee, O Lord, will I sing, for granting him His favor in establishing his rule on the foundation of grace and mercy and always keeping before the eyes of the king His example.
v. 2. I will behave myself wisely, walking most circumspectly and carefully, in a perfect way, the way of uprightness. O, when wilt Thou come unto me? He desires the help of the Lord in his difficult office; he does not want to undertake anything without God’s wisdom to guide him. I will walk within my house, conducting himself in all the affairs of his life, with a perfect heart, in the innocence of his heart, avoiding even the appearance of evil.
v. 3. I will set no wicked thing, no worthless and vile matter, before mine eyes, opposite his eyes, as in the act of pleased contemplation I hate the work of them that turn aside, the committing of transgression and dissoluteness; it shall not cleave to me, he wants to keep himself scrupulously clean from all plans and purposes of Belial.
v. 4. A froward heart shall depart from me, one false and perverse in all its plans; I will not know a wicked person, he will not indulge in, not even know, wickedness.
v. 5. Whoso privily slandereth his neighbor, him will I cut off, destroying him, putting him to death for his sin; him that hath an high look, an arrogant and haughty bearing, and a proud heart, puffed up with insolent haughtiness, will not I suffer, him would David disown outright, not permitting him to remain in his vicinity.
v. 6. Mine eyes shall be upon the faithful of the land, observing the trustworthy and making them his advisers, that they may dwell with me; he that walketh in a perfect way, on the way of uprightness, he shall serve me; he wanted only reliable and honest men as his servants.
v. 7. He that worketh deceit, indulging in craft, shall not dwell within my house, not have a position there, not tarry or be established in that place; he that telleth lies, making it a habit to tell deliberate and malicious falsehoods, shall not tarry in my sight, such a one would not be permitted to remain at court.
v. 8. I will early destroy all the wicked of the land, the reference to the morning alluding either to the regular court session, which was held in the morning, or to a diligent, unremittent campaign against the wicked, that I may cut off all wicked doers from the city of the Lord; for he would not tolerate them in the holy place. The Church of Christ, the congregation of believers, also has the duty to remove from its midst all those who are open violators of God’s holy will, since the toleration of wickedness reflects upon the organization which practices such false lenience, which the Lord wants to be a holy people.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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I will sing of covenant faithfulness and justice
The abstract nouns "faithfulness" and "justice" can be translated with adjectives. AT: "I will sing that you are faithful to your covenant and that you are just" (See: Abstract Nouns)
John Calvin 1540 · Public Domain On vv1–8 1 I will sing of mercy and of judgment…
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.”
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 5, 6, 8 David considereth what manner of King he would be,…
David considereth what manner of King he would be, when God should place him in the throne, promising openly, that he would be merciful and just.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–8 Psa 101:1 « A Psalm of David. » I…
Psa 101:1 « A Psalm of David. » I will sing of mercy and judgment: unto thee, O LORD, will I sing.
A Psalm of David] Wherein he promiseth and pre-engageth, that whenever he came to the kingdom he will be a singular example, both as a prince and as a master of a family; in which respect this psalm should be often read and ruminated by such, that their houses may be as the house of David, Zec 12:8, and as the palace of George, prince of Anbalt, which was, saith Melancthon, Ecclesia, Academia, Curia, a church, an academy, and a court. Bishop Ridley read and expounded this psalm oftentimes to his household, hiring them with money to learn it and other select scriptures by heart. A good governor is like that nobleman who had for his impress two bundles of ripe millet bound together, with this motto, Servare et Servari meum est; for the nature of the millet is both to guard itself from all corruption and also those things that lie near it. That is a rare commendation that is given the late reverend and religious Dr Chatterton, that he was a housekeeper three and fifty years, and yet in all that time he never kept any of his servants from church to prepare his meal, saying, That he desired as much to have his servants know God as himself (His Life by Mr Clark).
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Ver. 1. I will sing of mercy and judgment] David’s ditty was composed of discords. Mercy and justice are the brightest stars in the sphere of majesty; the main supports of a throne royal; howbeit there should be a pre-eminence to mercy, as one well observeth from Mic 6:8. Mercy must be loved, and not shown only; justice must be done, and no more. The sword of justice must be bathed in the oil of mercy; a well-tempered mixture of both preserveth the commonwealth, Rom 13:3-4.
Unto thee, O Lord, will I sing] Acknowledge thee alone, the bestower of these graces, and thy glory as the end. These are matters that philosophers and politicians mind not.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–8 Of mercy and judgment; either,
Of mercy and judgment; either,
1. Of God towards me: of God’s mercy towards me, and of his just judgments upon mine enemies. Or,
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2. Of mine towards my people; I will in my song declare my obligation and full purpose to execute mercy and judgment in my dominion; which are the two pillars of government; of which he speaks in the, following verses. Interpreters are much divided which to choose. Possibly both may be joined together, and the sense may be this, I will praise thee, O Lord, as for all other excellencies, 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 and business to imitate and follow thee, as in other things, so especially in those virtues which are so necessary for discharge of my trust and the good government of thy and my people.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 David here cuts out to himself and others a…
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,
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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, 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, Ti1 3:4. When David had his hands full of public affairs, yet he returned to bless his house, Sa2 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 (Sa1 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 (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."
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 (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." 2. With slanderers, and those who take a pleasure in wounding their neighbour's reputation secretly (Psa 101:5): "Whoso privily slanders his neighbour, either raises or spreads false stories, to the prejudice of his good name, him will I cut off from my family and court." Many endeavour to raise themselves into the favour of princes by unjust representations of persons and things, which they think will please their prince. If a ruler hearken to lies, all his servants are wicked, Pro 29:12. But David will not only not hearken to them, but will prevent the preferment of those that hope thus to curry favour with him: he will punish not only him that falsely accuses another in open court, but him that privily slanders another. I wish David had remembered this vow in the case of Mephibosheth and Ziba. 3. With haughty, conceited, ambitious people; none do more mischief in a family, in a court, in a church, for only by pride comes contention: "Therefore him that has a high look and a proud heart will I not suffer; I will have no patience with those that are still grasping at all preferments, for it is certain that they do not aim at doing good, but only at aggrandizing themselves and their families." God resists the proud, and so will David. 4. With false deceitful people, that scruple not to tell lies, or commit frauds (Psa 101:7): "He that worketh deceit, though he may insinuate himself into my family, yet, as soon as he is discovered, shall not dwell within my house." Some great men know how to serve their own purposes by such as are skilful to deceive, and they are fit tools for them to work by; but David will make use of no such persons as agents for him: He that tells lies shall not tarry in my sight, but shall be expelled the house with indignation. Herein David was a man after God's own heart, for a proud look and a lying tongue are things which God hates; and he was also a type of Christ, who will, in the great day, banish from his presence all that love and make a lie, Rev 22:15.
V. 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 (Sa1 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 (Psa 101:8): "I will early destroy all the wicked of the land, all that are discovered and convicted; the law shall have its course against them." He would do his utmost to destroy all the wicked, so that there might be none left that were notoriously wicked. He would do it early; he would lose no time and spare no pains; he would be forward and zealous in promoting the reformation of manners and suppression of vice; and those must rise betimes that will do anything to purpose in the work. That which he aimed at was not only the securing of his own government and the peace of the country, but the honour of God in the purity of his church, That I may cut off all wicked doers from the city of the Lord. Not Jerusalem only, but the whole land, was the city of the Lord; so is the gospel-church. It is the interest of the city of the Lord to be purged from wicked doers, who both blemish it and weaken it; and it is therefore the duty of all to do what they can, in their places, towards so good a work, and to be zealously affected in it. The day is coming when the Son of David shall cut off all wicked doers from the new Jerusalem, for there shall not enter into it any that do iniquity.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–8 I will sing of mercy and judgment,.... Either of…
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, Sa2 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:''
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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, Zac 13:7,
unto thee, O Lord, will I sing; on the above subjects.
(f) "gratiam", Gejerus, Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 4, 8 This psalm was composed by David between the time…
This psalm was composed by David between the time of God's promising the kingdom to him and his actual possession of it. The general scope of David's vow, at his entrance on his government, ver. 1, 2. The particulars of it, ver. 3-8. A psalm of David.
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–8 The subject proposed, mercy and judgment, 1.
PSALM CI
The subject proposed, mercy and judgment, 1.
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The psalmist's resolution in respect to his private conduct, 2.
He will put away evil, inward and outward, 3.
No evil person shall stand in his presence, 4;
nor any slanderer of his neighbour, 4, 5.
He will encourage the faithful and upright, 6;
but the deceitful, the liars, and the profligate, he will cast
out of the city of God, 7, 8.
NOTES ON PSALM CI
The Hebrew and all the Versions attribute this Psalm to David. It shows us the resolutions he 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.
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 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 5, 7, 8 Psa 101:1. I will sing of mercy and judgment…
Psa 101:1. I will sing of mercy and judgment — It is doubtful whether David, in thus determining to make mercy and judgment the subjects of his song, intended the mercy which God had shown him, and the judgment which God had executed on his enemies; or the mercy and judgment which he himself purposed to dispense in his dominions, according to the different characters of his subjects. Possibly he might include both, and the purport of his resolution may be this: I will praise thee, O Lord, as for all thy other excellences, so particularly for those two royal perfections of mercy and justice, or judgment, which thou hast so eminently discovered in the government of the world, and of thy people Israel; and I will make it my care to imitate thee, as in other things, so especially in these virtues, which are so necessary for the discharge of my trust, and the good government of thy and my people. “The Psalm,” says Dr. Dodd, “has a double reference, and describes the manner in which David intended to act toward his subjects, under their different denominations, as they were good or bad ones. Toward the faithful in the land he would show חסד, chesed, benignity, and favour; toward the wicked, and such as obstinately violated the laws, he would exercise משׁפשׂ, mishpat, judgment, as he would judge and punish them according to their deeds. And as this was his fixed purpose, he consecrated this song to God; appealing hereby to him for the sincerity of his intention, to make mercy and judgment the great rules of his administration; and agreeably hereto it is observed of him, that he executed justice and judgment to all the people, 2Sa 8:15.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–8 I will sing of mercy and judgment - That…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 101
Psalms 101
A Psalm of David
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I will sing of mercy and judgment:
Unto thee, O Lord, will I sing.
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.
3 I will set no wicked thing
Before mine eyes:
I hate the work of them that turn aside;
It shall not cleave to me.
4 A froward heart shall depart from me:
I will not know a wicked person.
5 Whoso privily slandereth his neighbour,
Him will I cut off:
Him that hath a high look and a proud heart
Will not I suffer.
6 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 serve me.
7 He that worketh deceit
Shall not dwell within my house:
He that telleth lies shall not tarry
In my sight.
8 I will early destroy
All the wicked of the land;
That I may cut off all wicked doers
From the city of the Lord.
EXEGETICAL AND CRITICAL
Contents and Composition.—This Psalm may quite probably owe its position to its resemblance to Psa_99:4. There is nothing which should prevent us from assigning the composition to David. For the vow in Psa_101:1 suggests not merely a pious but a royal singer, while, more definitely still, the form which it finally assumes in Psa_101:8 argues a theocratic king. Accordingly, after he details his essential character by recording his resolves to act uprightly, first in personal conduct and domestic life (Psa_101:2), then with reference to his associates (Psa_101:3-5), and finally in his obligation to keep watch over his subjects, servants, and the inmates of his house (Psa_101:6-7), Psa_101:8 places the exercise of the punitive power vested in rulers in special relation to the city of God. As the city of Elohim (Psa_46:5), or the city of Jehovah Zebaoth (Psa_48:9), or the city of our God (Psa_48:2), that city must not only have impressed upon it the character of holiness in its public worship, but must also exhibit that character in its moral results (Isa_35:8; Isa_52:1; Nah_2:1). David vows that he will exercise his royal power in the service of God in order to realize this end. Luther has entitled this psalm, the mirror of rulers. It is related, also, that Duke Ernest the Pious sent it on one occasion to an unfaithful minister, and that, when any official was guilty of misconduct, it was the custom to say: “he will certainly soon have to read the Prince’s Psalm.” The question in Psa_101:2 b. can hardly aid us in our efforts to arrive at a closer approximation to the time of composition (see below). The numerous points of contact with the Proverbs of Solomon do not necessarily argue a dependence upon them.
[Perowne, after indicating the contents of the Psalm, continues: “All this falls in admirably with the first part of David’s reign, and the words are just what we might expect from one who came to the throne with a heart so true to his God.” Further on, he thus presents the situation of the Psalmist, mainly translating from Ewald: “Zion was already David’s royal seat, and the tabernacle of Jehovah was there; but the new state had yet to be organized, and the great officers of state and of the household to be chosen, men upon whose character so much always depends, and especially in despotic monarchies, like those of the ancient world. David himself was standing at the threshold of the most critical period of his life, and, fully aware of the greatness of his responsibilities, did not as yet feel himself equal to the task which devolved upon him, the burden which he was henceforth to bear. Still in the first period of his reign in Jerusalem, in the flush of victory, in the full splendor of his newly-acquired dominion over the whole of Israel, David is only the more earnest in praising Jehovah and calling to mind His attributes, in striving to purify his own heart, and to form wise measures for the conduct of a strong and righteous rule, and in the resolution to keep far from him all that would bring a reproach upon himself and a stain upon his court. Nothing shows us more clearly the true nobleness of David’s soul than this short psalm.”—J. F. M.].
Psa_101:1. Mercy and justice. [E. V. Mercy and judgment], cannot be taken here as a summary of a ruler’s virtues (Aben Ezra, Kimchi, Calvin and others), since it is not the custom of the Old Testament writers to praise human excellencies (Geier). Besides, the harp is immediately described as about to be sounded to the praise of Jehovah. God, therefore, (Jdg_5:3), and what God is (Psa_89:2; Psa_99:5), are to be praised. But what follows does not celebrate divine attributes, deeds, and blessings, for which God is praised, and thanksgiving, by imitation of them, is promised (Geier, J. H. Michaelis and others), or by the contemplation of which the singer is moved to good resolutions (De Wette). Consequently Psa_101:1 throughout cannot be regarded as the Theme of the psalm, (most). Nor is there ground afforded for the view which regards it as a free adaptation of a current form of introduction (Hupfeld), or for that which would combine the whole psalm with the two following into one trilogy (Hengst.) The verse contains a vow, parallel throughout to the following resolves, which refer collectively to a course of moral conduct, to the honor and well-pleasing of Jehovah. It is a vow relating to the exercise of the poetic gift, and is expressed in such a manner, as to afford a strong testimony to a Davidic authorship.
Psa_101:2. When wilt thou come unto me? This clause sounds strangely, and has a form which differs from any member of the other verses of the Psalm. But it need not therefore be pronounced spurious (Olshausen). We might be inclined to assimilate it to the other members of its verse, by taking מָתַי not as an interrogative, but as a conjunction=as often, as soon as, and תָּבוֹא as 3. fem. referring to דֶּרֶךְ or תָּמָים (Hupf.). But what is then meant by: “as often as uprightness shall come to me?” Does David promise to mark the way of uprightness, as soon as it shall enter his house in the person of an upright man? Or does it mean: to mark how an upright man walk in order to follow in his steps? Or: to place himself in a right relation to it, in order not to overstep or contract its limits? Or, does the way signify not a walk but the course of events, as something which comes to pass (Hitzig), and does David promise to take a concern in that as judge? Whatever turn we may give to the sentence, we have to encounter either an unsound sense or an unsuitable form. And it is no better, if the verb be taken, as is usually done, in the 2 masc. but the interrogative changed into a conjunction. For the sentence: when, as often, or, as soon as thou comest to me, can only be understood of a visit of God with the design of trying,Psa_17:3, (Rosenmüller), and this is unsuitable from any point of view. Besides, מָתַיoccurs always as an interrogative, except, perhaps, in the disputed passage, Pro_23:35. But the form of the question frequently expresses, as is well known, the longings of desire, the wish for speedy fulfilment, and is like the utterance of a sigh. The position of the sentence then leads us to prefer the 2 masc. to the 3 fem.; and a suitable sense is gained, if we understand by the coming of God, not specially the Holy Spirit.(Kimchi), but. the coming of God with His help, in order to effect the upright walk (most). There is nothing in the text to suggest a special reference to the ark of the covenant which David, terrified by the fate of Uzzah, left at one time at the house of Obed Edom. This is discovered in a supposed allusion to his question at that time: how should the ark of Jehovah come to me? (Venema, Dathe, Muntinghe, De Wette, De litzsch). This would be foreign to the course of thought, and is opposed rather than recommended by the appellation: city of Jehovah, applied in Psa_101:8 to Jerusalem. For the supposition that the Psalm was composed at a later period of David’s life (Schegg), when Jehovah had already fixed His dwelling at Jerusalem, does not agree with the sigh of longing, in an altered frame of mind, which includes a prayer for the coming of a blessing not yet vouchsafed. An anticipatory use of the name Jehovah (Del.) is improbable, especially as the blessing which the ark diffused around it (2Sa_6:11 f.), and which influenced David to remove it to Jerusalem, was of an altogether different character from that which is here implored. [The reference to the ark as being connected with the composition of the Psalm was, among English expositors, first suggested by Hammond; Perowne, among the recent ones, defends it. The others favor the usual reference to David’s early experience as king of the whole of Israel. Perowne, moreover, while giving the usual interpretation to the clause just expounded, considers it as an allusion to the promise in Exo_20:24.—J. F. M.].
Psa_101:3 ff. Set before my eyes,etc —Literally: opposite to my eyes, as opposed to pleased contemplation, or to striving after an object, following a pattern or example. [The third member of the verse should be rendered: I hate the committing of transgressions.—J. F. M.]. A froward heart, Psa_101:4, would better suit the context, if referred to the Psalmist’s own heart, which is expelled as an evil guest, than if understood metonymically as applying to false men. So, in the following line, the refusal to know wickedness, (Psa_1:6; Psa_35:11), is opposed to acknowledging, cherishing, caring for it (Psa_30:5). Lofty eyes [Psa_101:5], denote haughtiness, a broad heart, self-inflated arrogance (Pro_21:4; Pro_28:25). I will not suffer is literally: I cannot, am incapable, namely, of suffering. Accordingly לָשֵׂאת is added in Jer_44:22; Pro_30:21. In Psa_101:8 the designation of time may allude to the sessions of justice held in the morning, Jer_21:12; 2Sa_15:2. It may also, however be regarded as equivalent to daily (Psa_73:14).
DOCTRINAL AND ETHICAL
1. Mercy and justice do not exclude, but mutually condition, one another, for the salvation of the world, as that salvation has been brought to the knowledge of the church in the dealings of God. They are therefore entitled to be the subject of her songs of praise. But the people of God must not only celebrate in their songs this revelation of the divine glory, they must themselves also engage in its service (Mic_6:8; Mat_23:23). Thus not only will a special gift of God be consecrated, but the whole man will be sanctified in Him, and hereby be qualified for his special work as one blessed of the Lord.
2. It is necessary that every man should be conscious, and continue mindful, of this his position, and the part he has to perform, and that, conformably to the whole circle of his duties, he should bring home to himself his responsibility in individual cases, and, according to the special relations of his position in life and his calling, that he should try his own conduct conscientiously, should make the corresponding resolves, and should long and sigh after and implore, for the fulfilment of his vow, the coming of the Lord, in order to obtain the help which he must feel to be indispensable.
3. The importance of this obligation is not at all lessened by the greatness of endowments be-stowed, or with the exaltation of the office held, or with the ripeness of the experience of life; it is rather enhanced by them. Kings, princes, and rulers, therefore, have the greatest responsibilities, especially as most trials are assigned and the greatest temptations presented to them. They have not only to guard their own hearts, but also to watch over the country, not only to walk themselves in innocence (1Ki_3:14; Psa_78:72; Pro_20:7), but to rule the country and the people in mercy and justice, and, in conformity therewith, to regulate their lives in private and public, to appoint their ministers, to choose their associates, to fashion their whole conduct to friend and foe, and to unite a conscientious administration of justice in the punishment of evil doers with consideration for the faithful in the land. “We learn from this how pleasing to God is that severity, which does not exceed a just moderation, and, on the other hand, how displeasing to Him is that cruel indulgence, which gives the rein to the wicked; for there is no greater inducement to sin than impunity.” (Calvin).
HOMILETICAL AND PRACTICAL
God’ mercy and justice are worthy of the attention, admiration, and raise of men, but still more so, of their love, study, and imitation.—It is well for us, if not only our song, but also our life is a psalm to the praise of God.—Men must begin with themselves and in their own homes, if they would observe the order established by God.—He who has to command others must not only walk blamelessly himself, but also be surrounded with servants who follow diligently a like course.—He who is not true to God will not be so to men; let us therefore take heed with whom we associate, and set God’s mercy and justice before everything else.—He who has been endowed with talents, or intrusted with power, must exercise them, but do so according to God’s order and with His help; therefore the wisest must learn from His word, and the mightiest seek His aid.—He who would rule, must, before everything else, become himself a servant of God.—Without conversion of the heart there is no improvement of life; and without both of these there is no pleasing God.-—A king by God’s mercy as a ruler according to God’s justice.
Starke: It is not well that there should be mercy alone, without regard to the distinction of good and bad, and when there is only indignation and punishment, then follows tyranny. Justice must go hand in hand with mercy.—There are three capital virtues in a ruler: prudence in matters of faith, uprightness in holding judgment, and faithfulness in general towards the whole country.—Those who are in high places should choose pious and upright servants; if they do not, they involve themselves in the greatest guilt before God, and lay upon the nation a heavy burden under which it sighs.—Frisch: Good resolves and good performances are both the consequences of God’s mercy.—To him alone, then, the honor and the praise belong.—Renschel: The ruler’s mirror; it exhibits the promise of David, (1) that he would rightly execute his public duties, (2) that he would set a good example to his subjects, (3) that he would purify his court and dismiss the wicked, (4) that he desired to do the same in the whole land and in the Church.—Richter (Hausbibel): The reign of a king over Israel was to be a representation and type of the reign of Jehovah, as every Christian king should be a representative and copy of Christ. In these relations, also, the cross points to the crown.—Diedrich: God’s mercy and righteousness are reflected in believers. He alone who delights in justice and love, can take pleasure in the mercy and righteousness of God.—Taube: As the heart should be the Lord’s, so also should the house, and as the house, so also the nation.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1–8 1. I will sing of mercy and judgment—Two kingly…
1. I will sing of mercy and judgment—Two kingly qualities of the first order, and equally binding on the private citizen. Mic_6:8; Mat_23:23.
Mercy—The quality of condescending goodness which springs from love.
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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, Psa_45:1, “I speak [dedicate] my works to the King.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–8 1. I will sing of mercy and judgment] Lovingkindness…
1. I will sing of mercy and judgment] Lovingkindness and judgement are characteristics of the Divine rule (Psa_89:14), which are to be reflected in the true human ruler (Isa_16:5). They are the fundamental principles of right life and conduct, the bond of fellowship between man and God (Hos_2:19), and between man and his fellowman (Hos_12:6; Mic_6:8; Mat_23:23). If in these opening words the Psalmist is referring to the Divine attributes which are the archetype and model for human conduct, he passes on at once to speak of their imitation and embodiment in his own life and the life of his courtiers.
unto thee &c.] Unto thee, Jehovah, will I make melody (Psa_57:7).
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1–4. By purity of purpose and integrity of heart David is resolved to prepare for Jehovah’s coming to dwell with him.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 7, 8 (1) Mercy and judgment—or, as some render, grace and…
(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 Mat_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; Mic_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,
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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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–8 This psalm describes the rightful conduct and proper principles…
This 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 (ver. 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 (vers. 1-4) the writer declares the principles on which he intends to act in his private life. In the second (vers. 5-8) he enunciates those by which he means to be guided in his government of the people.
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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).
Vers. 1-8. Four features of true piety.
The psalmist has before him the fashioning of his future life; he records his purpose of heart as he cherishes it before God. Applying his words, not to his own royal estate with its peculiar obligations, but to the ordinary conditions of human life, we have four features of all genuine piety.
I A FULL, INTELLIGENT GRATITUDE. "I will sing of mercy and of judgment righteousness" (ver. 1). We are to cultivate and express ("I will sing") thankfulness for all that God does for us for his mercy and for his judgment.
1. For every kind of mercy; for all forms of kindness and benefaction creation, preservation, provision; for forgiveness and reception into his kingdom; for long continued patience with us through the years of an immature and imperfect Christian life; lop the promised inheritance he offers us, which is immeasurably beyond our desert.
2. For all his ways of righteousness; for the justice he has done to us in bringing our integrity into the light, and establishing us in the confidence and favour of our brethren; in honouring our industry and fidelity; also for the righteousness he has shown in overturning the designs, or in humbling the pretences, or in overthrowing the institutions, of the guilty; and even for his righteousness as shown in his chastening of ourselves, purging us of our folly and error and impurity. Perhaps at first we can go no further than silently submit to this last form of Divine judgment; but "afterwards," when "the peaceable fruit of righteousness" has been gathered, (Heb_12:11) we can open our lips and "sing.
II A DEVOUT SENSE OF DEPENDENCE ON GOD. "Oh when wilt thou come unto me?" (ver. 2). It is significant that the psalmist interjects this petition between two utterances of his purpose. It is as if he said, "I will do the thing that is right and wise; but I know I cannot accomplish anything without thy helpful, thine effectuating power." He felt as Moses did when he said, "If thy presence go not with as," etc. (Exo_33:15) It is a deep sense of our dependence which is the essence of our devotion. If we have not this, prayer is an act of mere formal obedience; if we have it in our heart, prayer is the certain, spiritual, and acceptable outcome. In the prospect of the future, in the conduct of our life, in the prosecution of all Christian work, it is essential that we hold fast, and that we appropriately express, this consciousness of our need of the presence and the power of God.
III A FIXED PURPOSE OF INTEGRITY. It is vain indeed to sing and pray, if we do not intend to depart from all iniquity. (see Psa_66:18) But if the purpose of our heart is toward God and righteousness, we may be sure that the faintest cry is heard. The psalmist here resolves to act uprightly; he will walk within his house with a perfect heart he will show piety at home; " he will discharge his kingly duties with all conscientiousness; he will uphold and honour the faithful (see ver. 6); he will remove the wicked from place and power (see vers. 4, 5, 7, 8); he will spare no one, he will spare nothing, that he may build up "the city of the Lord" (ver. 8). True piety will manifest itself in these three directions:
1. It will be seen at home, in all purity, guardianship on the one hand or obedience on the other, kindness, patience, unselfishness, forgiveness.
2. It will be exercised in the daily occupation, and show itself in fidelity, honesty, truthfulness, thoroughness, equity, considerateness.
3. It will shine, with clear and steady light, in the sanctuary, revealing itself in constancy of worship, activity in service, heartiness in cooperation.
IV SACRED SELF-RESPECT. The psalmist was resolved that nothing wicked should cleave to him;" he would not have it "before his eyes" (ver. 3); he would "destroy all the wicked" (ver. 8), so that neither his own presence nor his country should be dishonoured or contaminated. Piety will have a supreme concern for its own purity; it will guard its heart most carefully against every one and everything that would hurt or would defile; it will extirpate the thoughts which stain the soul; it will burn the books which pollute the mind; it will not allow anything which is unholy and unworthy of a Christian disciple to enter the sanctuary of the soul; it will know how to be merciless to the flesh, that it may be true to the spirit; (Mat_5:29, Mat_5:30) it will "keep the heart beyond all keeping," knowing that "out of it are the issues of life.
HOMILIES BY S. CONWAY Vers. 1-8. The secret of a happy life.
The psalm is evidently one composed on the occasion of the setting up of a new order of things in the home or in the State, or in both, and it tells of the psalmist"s holy resolves in regard to himself, and his conduct in his household and amongst men generally. And they are wise resolves.
I THEY CONCERN HIMSELF. (Ver. 2) "I wilt behave myself," etc. Here we must begin if our life is to be worthy and happy. Therefore:
1. The psalmist consider his ways. He will behave himself wisely. It was not enough that he had full and clear knowledge, and frequent good purposes and desires, and just opinions and true beliefs; what he was concerned about was as to his conduct, his behaviour. And that is the all-important thing; the others have their value as they influence that.
2. And his desire and purpose were that he should behave himself wisely." In what vast and such variety of ways men especially those in high station behave themselves! "Man, vain man, dressed in a little brief authority," etc. But here was one who would sink mere self-pleasing, and the suggestions of pride and power which his high station would bring to his mind, and, like Solomon, his one desire was to behave himself wisely.
3. And his conviction was that the way of righteousness, the perfect way, was alone the way of wisdom.
4. And that for all this he needed the abiding presence and blessing of God. "Oh when wilt thou come," etc.? (ver. 1). Surely this man began well!
II HIS HOME LIFE. "I will walk within my house," etc. He would show piety at home." If it be not there, it does not matter where else it is. There, where it is more difficult, because we are more off our guard, and contact with wife, children, servants, is so close that there is more peril of friction and irritation than in the more distant and guarded intercourse with the world outside. A man has need of "a perfect heart," upright, faithful, and true, if his home life is to be what it should be.
III HIS DEALINGS WITH HIS FELLOW MEN. He divides these into three classes:
1. Those whom he will avoid. They are the froward, the slanderer, the proud, the deceitful. Woe to the man whose companions are of such a sort! sorrow and shame will be his lot.
2. Those whom he will choose. "The faithful of the land;" they who walk with God. Such companions and servants do minister much to our peace and happiness.
3. Those for whom he will have no tolerance. The wicked doers. Kindness to them, whilst they persist in wickedness, is cruelty and wrong to the innocent, the godly, and to the city of the Lord. "Ye that love the Lord, hate evil so we are told. (Psa_97:10) And, indeed, if there be not such intolerance, it is because the love of God is weak within us. (cf. Rev_2:6, Rev_2:15) The psalmist may have meant by "cutting off" the putting of them to death. A monarch such as David would have deemed that quite right. But it is a power too great for human hands to wield. Our part will be to cut off the prompters to sin in our own hearts, to slay evil passions and unholy desires there; then, by earnestly seeking the conversion of the ungodly, to cut them off from their sin. S.C.
"Mercy and judgment.
The psalmist says he will sing of these; and if it were David who wrote this psalm, he had good reason for such song. And who of us is there that, in looking back over our life, has not reason for the like song? But
I THERE WAS A TIME IN MAN"S LIFE WHEN THERE WAS NEITHER MERCY NOR JUDGMENT.
1. In Paradise, before sin had entered, there was no occasion for mercy; for mercy implies unworthiness and guilt. But these there were not. Man received love, bounty, goodness, but not mercy. Only a sinner can receive
2. And so, too, there was not judgment. No anger darkened the face of God; no need for the chastisements and disciplines of life. But this time will never come again.
II THERE WILL BE A TIME WHEN MEN WILL KNOW BUT ONE OF THESE.
1. Mercy only will be known in heaven. The time for chastisement and punishment will be gone. God will have wiped away every tear. It will be mercy without judgment.
2. But judgment only will be known in hell. Mercy comes not there; for hell is a state of mind rather than a place, and the mind that has its fit place there must be forsaken ere mercy can come and do its work. The father"s welcome was not given to the prodigal until he had come away from the "far country.
3. But here judgment and mercy are blended. They are the warp and woof of life; but yonder they will stand apart; where the one comes, the other cannot.
III AT PRESENT MEN ARE THE SUBJECTS OF BOTH. This is a certain fact. It was true of David, of Israel, of our Lord Jesus Christ, for because of both mercy and judgment he came into the world. And it is true of God"s dealings with humanity generally.
IV AND BOTH ARE TO BE THE SUBJECT OF OUR SONG.
1. For think what would have been the consequences had man received nothing but mercy. See what prosperity often does now, and always will, unless diligently guarded against by faith and prayer. "How hardly shall they that have riches enter into the kingdom of God!" (and cf. Ps 17) But:
2. Had God dealt with man only in the way of judgment, the results would have been no less disastrous; men would have hated God, broken out into wild rebellion, or laid down in despair.
3. And think of the service both render. The mercy of God brightens all our life, and makes up in us the love of God. "We love him because he first loved us." This is especially true when we behold the mercy of God in Christ. But his judgments also are blessed for us. "Before I was afflicted I went astray". (Ps 119) They bridle and curb the lawless will; they make manifest to our souls the bitter evil of sin. "Blessed is the man whom thou chastenest so said the saints of old; and it is true still.
4. And of the characteristics of both. Of mercy so free, so great, so abiding, so seasonable, so undeserved. Of judgment its purpose, its profitableness, its alleviations, its limit to the present life and never beyond our power to endure.
5. But some sing of neither. Not of mercy, for they regard not God as its giver; not of judgment, for they deem it only ill fortune.
6. Some sing only of one. Of mercy, for that is easy to sing about. Some only of judgment, they believe only in a God of judgment, not in "our Father.
7. Let us sing of both. S.C.
The Divine mercy and judgment.
This "king"s song" may reasonably be associated with the beginning of David"s reign. Then we must regard "mercy and judgment" as attributes of the Divine King. David desired to frame his own rule, and his own kingdom, after the Divine pattern. He meditates on the mercy and righteousness of God till his heart glows with the thought of their surpassing excellence, as seen in the Divine government; and he longs to have these kingly virtues transferred into his own life and reign. That seems to be the first connection of the text, and such thoughts and desires are in every way suitable for a king. But we are not kings; and so we are set upon finding associations with the king"s words which may fit them to our circumstances, and make them expressive of our feeling. Reviewing God"s dealings with us
I WE CAN SING OF MERCY. That is a very comprehensive word. It includes the Divine compassions, forbearances, long sufferings, and considerations. But there is a special tone in the word. It fits exactly into God"s ways with us frail, sinful men. It would hardly be fitting to speak of God"s mercy to the angels who have "kept their first estate." It is not the term we should choose by which to express his relations with them. We know the word in our human spheres. It expresses the clemency of the king towards rebel subjects. The guilty man sues for mercy. When the royal rights are vindicated, we hope that justice will be tempered with mercy. We know the word in our own home spheres and relations. Fathers and mothers are merciful towards their wayward, wilful children, considerate, patient, gentle, pitiful, hopeful. And "like as a father pitieth his children, so the Lord pitieth them that fear him." Many of us have now no father or mother in these earthly spheres; but could we put our idea of the old child relations in the old home into a single word, that word would have to be "mercy." No other word would worthily gather up their patient, pitiful gentleness. And that word best expresses our sense of our heavenly Father"s dealings with us. It is so suitable because it always carries with it the assumption of the frailty and wilfulness of those to whom it is shown. Only when people try us do we show them mercy. Then let us see if we are not really needing God"s mercy.
1. It is now a good many years since you discovered your easily besetting sin. Then it ought to have been done with long ago, driven out altogether. But it is there still, spoiling your best things, making trouble for yourself, and for all around you. Then you know what is meant by God"s mercy.
2. When this year began you made high resolves; but after the first flush of feeling passed, you never made any really earnest effort to carry them out. Verily God has a call to be merciful.
3. God"s mercy to us ought to have made us merciful to one another. And just in this we are constantly failing. Who could bear to think of the life he has yet to live, if he might no longer hope in God"s mercy? Mercy bears with us. Mercy is pitiful and kind. Mercy in God is not mere good feeling; it is active, ever doing for us something kind.
II WE CAN SING OF JUDGMENT. This may stand for "righteousness," or justice finding practical expression. We can always have this satisfaction God"s mercy is righteous. It is never weak indulgence. God never steps aside of the right in order to do a kindness. But that is hardly the precise association of the word that we want. It is rather "the corrective recognition of our faults." It is our holy joy, that our Father-God will never leave our faults and failings, our waywardnesses and self-willednesses, alone. He is ever correctively dealing with them. Punishment, as a vindication of violated law, and as the firm reassertion of defied authority, is almost entirely a human conception; it can only be applied to the dealings of our heavenly Father with extreme caution. It is far safer for us to think of God"s punishments as always paternal; and paternal punishments are, primarily, corrective. And what child could do well without corrections?
1. Divine corrections may come as the natural results of our wilfulness.
2. They come as testing losses; or as wearying strain; or as painful sickness; or as that long, long enduring which is the supreme soul test.
III WE MUST TAKE CARE THAT WE SING OF THESE TWO TOGETHER AND "JUDGMENT." It is the blending of them that so brings out the charm of the Divine ways with us. Illustrate by the bright light made by combining the flames of oxygen and hydrogen gas. Never can God"s full glory shine out until we learn to blend his mercy and judgment. Mercy that cannot judge cannot be the mercy of our heavenly Father. Judgment that is not tempered with mercy cannot characterize our heavenly Father"s dealings. R.T.
HOMILIES BY C. SHORT Vers. 1-8. The ideal of a royal life; or, David"s mirror of a monarch.
I HIS PERSONAL LIFE.
1. He sought the union of loving kindness and right in his own character. (Ver. 1) As a Divine union found in the King of kings, and therefore the subject of his song.
2. He would seek to follow the perfect way with or by means of a perfect heart. (Ver. 2) He would give earnest heed to whatever was right, and pursue it with an undivided heart.
3. He would live in the closest fellowship with God. (Ver. 2) "When wilt thou come unto me?
II HIS DOMESTIC LIFE. (Vers. 3, 4) How he would walk in "his house.
1. Will not allow himself to think of any wicked design or action. (Ver. 3) Nothing in his home life that is unworthy of a king.
2. He will be guilty of no unfaithfulness. (Ver. 3) They who "turn aside" are the unfaithful. Delitzsch says he "hates excesses;" all temptations to this he will shake off from himself.
3. He will not know fellowship with a false or froward heart. (Ver. 4) No commerce with those whoso policy is one of craft and deceit.
III HE WILL MAINTAIN A PURE COURT LIFE. (Vers. 5-7)
1. He will discourage all forms of untruthfulness and pride. Slander and deceit and lies he will not tolerate (vers. 5-7).
2. Those who serfs him in high offices must be faithful men. (Ver. 6)
IV HE WILL RULE THE CITY AND THE STATE SO AS TO BRING IN THE REIGN OF RIGHTEOUSNESS. (Ver. 8) "Early," equivalent to "in the morning." Courts of law were held in the early morning. A dream which has its fulfilment in the vision of the New Jerusalem. S. (Rev_21:27)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–8 A Psalm of David. This is just such a…
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 RESOLUTIONS, 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.
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 forthe comforts which have, or the afflictions which nave purged them.
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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.
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 hima 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 (Ps 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 Ps 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. Ps 101:1-8 was one beloved by the noblest of Russian princes, Vladimir Monomachos; and by the gentlest of English reformers, Nicholas 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 Ps 99:1-9 could not die away without an echo. Accordingly Ps 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" (Pr 16:12); so in another that it is "upheld by mercy" (Pr 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 (2Sa 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 togetherthe 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.
Whole Psalm. This is a psalm of wills and shalls. There are nine wills and five shalls. Resolutions should be made,
1. With deliberation; not, therefore, upon trifling matters.
2. With reservation. "If the Lord will, "etc.
3. With dependence upon divine strength for their fulfilment.
G.R.
Ver. 1.
1. The sweet work that is resolved upon is to "sing."
2. The sweet singer that thus resolves, namely, David, "l will sing."
3. The sweet subject of the song, "mercy and judgment."
4. The sweet object of this praise, and the manner in which he would sing it"Unto three, 0 Lord, will I sing."
Ralph Ershikine.
Ver. 1. What there is in mercy that affords ground of singing.
1. The freeness and undeservedhess of mercy.
2. The unexpectedness of mercy. When I was expecting a frown I got a smile; when I was expecting nothing but wrath, I got a glance of love; instead of a stroke of vengeance, I got a view of glory.
3. The seasonablehess of mercy is a ground of singing grace to help in time of need.
4. The greatness and riches of mercy make the recipiants there of sing.
5. The sweetness of mercy makes them sing.
6. The sureness and firmness of mercy make them sing "The sure mercies of David."
From Ralph Erskine's Sermon, entitled "The Militant's Song".
Ver. 1.
1. The different conditions of the righteous man in this life. Not all mercy, nor all judgment, but mercy and judgment.
2. His one duty and privilege in reference to them: "I will sing, "etc.
(a) Because they are both from God.
(b) Because they are both from love.
(c) Because they are both for present good.
(d) Because they are both preparative for the heavenly
rest.
G.R.
Ver. 1. The blending of song with holy living. The bell of praise and the pomegranate of holy fruitfulness should both adorn the Lord's priests.
Psalms 101:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 5, 6, 7, 8 I will sing of mercy and judgment.
Psa_101:1-8
I will sing of mercy and judgment.
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One man in two characters
This psalm depicts one man in two characters, one comparatively good, the other comparatively evil. Such a man is a fair type of the race.
I. The character of a saint. He is full of good resolutions--
1. In relation to his conduct towards God (verse 1). A lofty theme for song--kindness and justice.
2. In relation to his conduct towards self (verse 2). He determined to exercise over himself a wise control, to act not from passion or impulse, but from principles, and from principles that were rational and just.
3. In relation to his conduct towards his household (Psa_101:4-7).
4. In relation to his conduct towards his country (verse 6).
II. The character of a despot (verse 8). Here the man assumes the prerogative that belongs to God and God only. Were all kings to act upon this resolution the world would soon be depopulated, for how few there are amongst the millions of the race who are not wicked! (Homilist.)
A song of mercy and judgment
This resolution indicates a hopeful and happy state of mind. A song is the natural channel for the outflow of gladness (Jam_5:18).
I. To whom he sings. Conscious nearness to God, and exuberant joyfulness of spirit, come together here. These two do not always go together: very often when they are brought near, they mutually destroy each other, like fire and water. Apart from regeneration and reconciling, you may have one of these two in human experience, but not both. In the multitude of his thoughts within him, an unconverted man may be brought, and for a time kept, consciously near the Holy One; but then there are great sadness and grief in his heart: or an unconverted man may experience great joy; but then he has turned away from God. You may bring such a man to the Lord; but as long as he is there, he has no song: or you may give him a song; but while he is singing, he has put God out of all his thoughts. To turn to the Lords and in that attitude to sing for joy, belongs to the children--to those who have been made nigh by the blood of Christ, and are accepted in the Beloved.
II. The psalm that he sung. Mercy and judgment are the two sides of the Divine character, as revealed by God, and apprehended by men. They are the two attributes which lie over against each other, for conflict or in harmony, according to the conditions in which they are exercised, or the point from which they are viewed. A song cannot be constructed out of justice or mercy separately. Neither can they become the subjects of praise, if they meet in mere conflict to neutralize or destroy each other. It is not that God is less just because He is also merciful, and less merciful because He has undertaken to be just. When these two meet in the eternal covenant, they kiss each other. Justice is greater because mercy meets it: mercy is greater because justice is satisfied and assents. Justice is made more just because mercy keeps it company: mercy becomes more merciful in presence of a righteousness that never bends. They so meet as to support each other. This union takes places in Christ crucified. In Him the promises of God are yea and amen. We are saved, because Christ our passover was sacrificed for us. It is a song that is needed now, this song to the Lord--a song about mercy and judgment, from the ranks of the redeemed. For their own comfort this is needed; for the honour of God, and as a witness to the world. (W. Arnot.)
The twofold song
I. what is there in mercy to demand a song?
1. Freeness.
2. Fulness.
3. Greatness.
4. Seasonableness.
5. Permanency.
II. What is there in judgment to allow of a song?
1. You are not required, properly speaking, to bless God for your afflictions themselves. No; afflictions are in themselves evils; the effects of sin. But, through the overruling providence of God, they may be made the means to take away sin; and Christians are required, not only to be submissive under their sufferings, but to acquiesce in the will of God concerning them.
2. There are views to be taken of your afflictions which will allow, yea, require even, your thanksgiving and praise.
(1) The nature of them. They are not the inflictions of the judge, but the chastisements of the Father.
(2) Their brevity. What is time to eternity, and what is our life to time itself? But frequently your trials are much shorter than life.
(3) Their judiciousness. There is nothing casual in them.
(4) Their alleviation. If you would sing of mercy and judgment, you must dwell upon the blessings you still enjoy, as well as upon those of which you have been deprived; you must look upon the bright side, and not be always gazing on the dark.
(5) Their usefulness. If the vine had reason it would thank the vinedresser for the use of the knife by which it was pruned, and made to bring forth more fruit; and if the ground had reason it would bless God for the ploughshare which breaks up the fallow. I never knew a man converted to God by gaining a fortune, but I have known more than one converted to God by losing one. (W. Jay.)
The psalm of grave, sweet melody
I. The mingled character of the Divine dispensations.
1. In the work of redemption.
2. In the general course of providential dispensation towards the world.
3. In the Divine action towards the Church.
4. In the lines of our household and individual history.
II. The reasons for praise under all the variety of providence.
1. The discovery made by the variety in question of the Divine character is of itself enough to make us sing to the Lord with delighted heartiness.
2. The disciplinary development of our own moral and religious character thereby promoted.
(1) There is the way in which such dispensations operate in subduing our corruptions.
(2) The same thing operates in exercising our graces.
(3) The dispensation of mercy and judgment operates in the way of leading us to exercise a more abiding dependence upon the Lord Himself.
(4) This vicissitude of dispensation still further operates in the way of preparing us for a condition of unmingled enjoyment in a better world. (E. A. Thomson.)
The twofold song of the believer
I. Mercy.
1. What is it? Goodness and kindness to the undeserving.
2. What is there in mercy, of which we ought to sing?
(1) The marvellousness of its origin.
(2) The expensiveness of its sacrifices.
(3) The abundance of its blessings.
(4) Its universality and freeness.
(5) As to other special distinctions of mercy.
Its length--from eternity to eternity. Its height,--higher than the heavens, and above the clouds. Its perpetuity--it endureth for ever. Besides, it is said to be strong, rich, tender, faithful; and above all, God Himself delighteth in it. What a theme then for holy contemplation and joyous song.
II. Judgment. This may mean--
1. Gods righteousness.
2. Gods law.
3. Gods wrath.
4. Gods chastening dispensations.
(1) Their wise administration.
(2) The tenderness of their application.
(3) The supports He gives with them.
(4) The great ends His judgments are to accomplish.
Conclusion.
1. Have we not a keynote which ought to suit every heart and voice?
2. The advantages of this joyous course will be many. It will lighten the load of sorrow. It will sweeten the bitter potion. It will while away the dreary hour. It will exhilarate the oppressed and fainting heart. It will, by a kind of divine chemistry, bring new elements of health and comfort out of nauseous medicines. It will cheer the soul, honour religion, glorify your Father, and aid greatly in your spiritual and upward flight to the land of eternal joy and everlasting glory.
3. May some now learn to sing the Lords song in a strange land.
4. Sing on the way to heaven, in the expectation of singing there, for ever and ever. (J. Burns, D.D.)
Mercy and judgment
I. The mercy which every believer ought to acknowledge.
1. Mercy designed from everlasting.
2. Mercy revealed.
3. Mercy applied.
4. Mercy secured in the covenant of grace.
II. The judgments of which he may have reason to sing. Christian, have you not reason to sing of the judgments which attended your conversion? Did not your terrors and alarms divest you of self-righteousness, and deepen your feeling of the detestable nature of sin? Did they not endear the Saviour to you, when He stilled the tempest and spake peace? And judgments of one kind or other will mark our progress through this wilderness. We cannot bear the continual sunshine of prosperity. It is only in heaven that our sun will never go down; but it is only in the perfection of heaven that we can endure its perpetual brightness. (Carus Wilson, M.A.)
Mercy and judgment
The mercies of God are new every morning, and are renewed every evening. Think of His redeeming mercies, who spared not His own Son, but delivered Him up for us all. Think of His sparing mercies when thousands have gone from this great metropolis in that last influenza epidemic. Think of His patience, with you, that while He spared your soul your behaviour has been so far short of what it should have been, if you had done your best. Think of your spiritual privileges, think of these precious Sabbaths, this open Book, this welcome home, with its fellow-disciples and warm hearts, and the Fathers smile to greet His children when they come. Think of Gods providential mercies from the cradle to this hour; how He has kept you still in life, rescuing you from more perils than you ever dreamt of. How He has replenished your basket; how He has filled your cupboard. Mercies! let your mind dwell on them. Surely, like David, we should say this morning, I will sing, I will sing of mercy. Then let us gel on a little further. I will sing of mercy and judgment. Ah! that is a different thing. How can I sing with a choking in my throat? I can sing with the lark in the times of sunrise, but to sing in the night when the wind moans, when the owl hoots, and the bat flits through the shadows of the evening; to sing when the lights are gone, the fruit has fallen, when the icy wind nips me to the marrow, and the snow is falling heavy on a winters day, to sing then, when Gods hand is heavy upon me! Like Hezekiah I can roar; or I can hold my peace, because God did it. But to sing, to sing a night song, a winters song, a sorrow psalm, surely that can never be! And yet here it is, I will sing of mercy and of judgment. I find that David is not by any means alone in it. I turn me to the grand old patriarch Job, and in the day of his affliction I hear from his lips that snatch of heavenly music which we have heard so often at the graveside: The Lord gave, etc. I turn to the Apostle Paul, and as he is manacled and chained in the dungeon with lacerated feet, I hear them singing praise to God, and that with such gusto that their songs betray them, and the whole of the prison wonders how such a song can be sung there. And so this man David sings of judgment, It was good for me to be afflicted. Who giveth me songs in the night. I will praise the Lord in the fire, and in the night-time His song shall be with me. These are patterns, so you see it can be done. Not only so, but you will find that the Churchs richest, sweetest, and most excellent songs of all are those which have been sung in the fire of suffering, wrung out from their lives. I call to mind the beautiful story of the days when martyrs burned. When one poor old man was tied to the stake, as soon as the flames began to rise, he bared his white head and sang the To Deum, that matchless song of praise. Hark! The noble army of martyrs praise Thee. And hark again, When Thou hadst overcome the sharpness of death, Thou didst open the kingdom of heaven to all believers. I will sing of mercy and of judgment. Another martyr, a woman, when the fire began to crack round her, sang the Magnificat. Surely never was sweeter song sung by womans lips as she sang My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. He that is mighty hath done great things for me. For her, poor creature, in the flames, He hath done great things for me. He has exalted her of low degree. And then the royal robes were put on, sad a still more glorious Magnificat sounds from her lips on high. I ask you to look at the conjunction of mercy and judgment as a reason why you should sing. This blending of sorrow and joy, this admixture of sorrow and peace. See if you cannot find ground for singing, for singing loud. Not that you sing enough, even on the mercy side. But see if you cannot find how we do need judgment to keep us humble, and watchful, and pure. How greatly we need mercy in its turn to make us hopeful, to nerve our efforts, assure our hearts, and sustain our patience. We need both the rod and the staff. Thy rod and Thy staff they comfort me. Why the rod? That tells of expectation of correction, does it not? The staff! why, that means support, help, and strength, as you walk along. You dont like the rod, but God knows things better than we do. Do not forget that the judgments are not the applications of a judge. We get above all that. They are not the carrying out of a sentence. No strokes of vengeance. They are the medicines of the soul. They are tonic if the believers heart is right with his God. The cross is love; on the cross is love. I need not tell you that grace is the key that opens all the treasure that God has for you. Another thing to think about is the duration of these judgments. That we are to sing of these judgments, to think of their profit even if they last a lifetime. This is but the school time. Do you know how Paul puts it? These light afflictions which are but for a moment. Still they bowed his head for him. Sorrow endures for a night, but joy cometh in the morning. (J. J. Wray.)
Mercy and judgment in nature
Never shall I forget the terrible sublimity of the scene around me, when in the heart of the icy solitudes of the Alps, in the innermost shrine of one of natures most stupendous temples, amid stupendous precipices, lofty spires of rock, towering domes of everlasting snow. But the scene that struck me most in the landscape was the glaciers, which filled with their rigid, ghastly masses every gorge around. Amid these was a bright little garden of Alpine flowers, blooming on the very borders of the ice, which eloquently spoke to me of the greatness and goodness of the Creator, the life and death, the joy and sorrow, the blight that destroys, and the blessing that renews, are so mysteriously blent on this earth of ours. On the one hand the glaciers were grinding down the mountains, and the Alpine flowers were healing scars which she inflicted. The terrible majesty and love of God, His mercy and judgment were there, as they ever are, if we could only see it, side by side. (Hugh Macmillan, D. D.)
Mercy and judgment a subject for praise
Some people seem never to have any serious thought of life. They think only of amusement, and never get beyond the airy surface of things. But to one who thinks deeply life is not all a round of empty pleasure. A traveller who tarried at Antwerp describes the effect which the bells in the great tower had upon him. Every quarter-hour they rang out on the air their sweet notes, in soft melody, which fell like a delicious rain of music dropping from the heavens. Then at the full hour, amid their shower of liquid notes of silver, there rang out the solemn strokes of the great bell, with iron tongue, deep and heavy; and these heavy tones filled him with a feeling of awe. As he listened, hour after hour, go the chimes, the tender melody of the smaller, sweeter bells reminded him of the mercy and love of God, and the solemn undertones that broke on his ear at the end of each full hour spoke of the awful themes of justice, judgment, eternity. So it is that every thoughtful person is impressed in reading the Scriptures. Their usual tone is mercy. Love rings everywhere, like the notes of angels songs. But here and there, amid the words of Divine tenderness, comes some deep note telling of justice, of wrath against sin, of the awful Judgment Day. It is the same in life. The flow of the common day is gladness. There is music everywhere. Flowers bloom. Love lights its lamp in our path. Then suddenly there breaks in, amid the merry laughter, a tone, deep and solemn, which fills us with awe. Life is not all gaiety. Even now its undertone is serious. We should be thoughtful. Eternity lies close to time. The momentous things of judgment are hidden only by a thin veil of mist.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 101
Psalms 101
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 rulers mouth, does not do justice to the ring of earnestness in it. No 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 Psa_101:2. "When wilt Thou come to me?" as the utterance of Davids 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 Sauls last troubled years had to be reformed. The new king felt that he was Gods viceroy; and here declares what he will strive to make his monarchy-a copy of Gods. 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 Jehovahs 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.
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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 singers 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 monarchs 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 charaeteristics 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 Gods, 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.
Psa_101:2-4 outline the kings 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 mans true royalty.
The suddenly interjected question of longing, "When wilt Thou come to me?" is best explained by connecting it with Davids desire that the Ark should be permanently domiciled in Jerusalem-a desire which was checked by his reflections on his own unworthiness. {2Sa_6:9} Now 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 Gods presence to confirm his wavering and to help him to make his resolves into acts. He longed for that "coming" of the symbol of Gods 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 positions 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 Psa_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.
From Psa_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 Psa_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. Gods 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 Gods 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."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 According to the superscription, this Psalm was composed by…
INTRODUCTION
According to the superscription, this Psalm was composed by David. Three different times in his life have been suggested as the occasion to which the Psalm refers. First, when, upon the death of Saul, David began to reign in Hebron over Judah; second, when he began to reign “in Jerusalem over all Israel and Judah;” and third, when he brought up the ark of the Lord from the house of Obed-edom into the city of David. It is impossible to determine which, or whether either of these suggestions, is correct. Perowne thinks that the Psalm was written in the early part of David’s reign, whilst the ark was in the house of Obed-edom. The Psalm baa been entitled, “The godly purposes and resolves of a king;” and “Speculum Regis,” a mirror for kings. Matthew Henry calls it “The Householder’s Psalm.” In it David gives us the rules which he laid down for the regulation of his household and court. In this aspect the Psalm has a universal application; for the principles which are good in a palace are good also in a cottage, and the virtues which adorn a peasant’s humble household will increase the lustre of a king’s brilliant court.
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A PICTURE OF A PIOUS HOME
In this picture of a pious household the Poet gives prominence to three of its main features.
I. Its worship. “I will sing of mercy and judgment,” &c.
1. Praise for the Divine providence. “I will sing of mercy and judgment,” &c. Here are two ideas—
(1) God’s providence is varied in its dispensations. He visits us with both mercies and judgments. He makes us acquainted with “the dark and stormy day;” and “He maketh us to lie down in green pastures, and Ieadeth us beside the still waters.”
(2) God’s providence is benevolent in its character. Both “mercy and judgment,” rightly understood, are themes for praise. “What,” inquires Stowell, “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.’ ”
2. Prayer for the Divine presence. “Oh when wilt Thou come unto me?” David longs for the presence and help of God. “The question bursts forth from the heart, moved and stirred to its inmost centre, as it thinks of all the height and depth of that resolve to ‘walk in a perfect way.’ How shall a frail son of man keep his integrity? The task is too great for his own strength, honest and sincere as the resolution is, and therefore he cries, ‘When wilt Thou come unto me?’—come to be my abiding guest—come not only to dwell in Zion, in Thy tabernacle, but with me Thy servant, in my house and in my heart, giving me the strength and the grace that I need.”—Perowne. Great and blessed is the influence of family worship. Thrice blessed is the home in which the presence of God is graciously realised.
II. Its head. The head of the family, as sketched by the Poet, manifests—
1. Circumspectness of conduct. “I will behave myself wisely in a perfect way.” “And David behaved himself wisely in all his ways; and the Lord was with him.” He resolves to exercise “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.” It behoves heads of families to “walk circumspectly.”
2. Integrity of heart. “I will walk within my house with a perfect heart.” Literally: “In the perfectness, or integrity, of my heart.” Again he says: “A froward heart shall depart from Me.” עִקֵּשׁ= perverse, perverted; with לֵבָב (as here) = a corrupt heart.—Fuerst. The heart in this place is the centre of moral life. The Psalmist resolves not to tolerate corruption in his heart; but to walk within his house with an upright heart, “in the blamelessness of his heart.” He who would order his household wisely should cultivate purity in his feelings, intentions, motives.
3. Righteousness of aim. “I will set no wicked thing before mine eyes.” Margin: “Thing of Belial.” Perowne: “Vile thing, lit. ‘thing of villany.’ The noun is that which is wrongly rendered in the A. V. of the historical books, ‘Belial,’ as if it were a proper name. It is really a compound noun meaning ‘that which profiteth not.’ ” The head of the pious home will not entertain evil projects, or follow wicked aims, or imitate morally worthless examples. When the aims of the head of a house-hold are righteous and noble, and are worthily followed, his influence in this respect is unspeakably and immeasurably good.
4. Hatred of evil. “I hate the work of them that turn aside; it shall not cleave to me.” Perowne: “I hate the sin of unfaithfulness.” The idea of the words, and also of, “I will not know a wicked person,” is hatred of evil. Sin he abhors. “Hatred of sin is a good sentinel for the door of virtue.” The Psalmist knew that he might be tempted, but resolved that he would not yield to temptation. Evil might be presented to him, but it should not cleave unto him. He refuses to listen to the suggestions of the tempter, and frees himself from his hold. Such are the outlines of the portrait of the head of a pious home. This is how he appears in his own family. “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 true saint whose habitation is a scene of strife, nor he a faithful minister whose household dreads his appearance at the fireside.”—Spurgeon.
III. Its servants. Psa_101:5-7. We have here—
1. The rejected. These comprehend three classes.
(1) The Slanderer. “Whoso privily slandereth his neighbour, him will I cut off.” “In order to constitute slander,” says Robertson, “it is not necessary that the word spoken should be false—half truths are often more calumnious than whole falsehoods. It is not even necessary that a word should be distinctly uttered; a dropped lip, an arched eyebrow, a shrugged shoulder, a significant look, an incredulous expression of countenance, nay, even an emphatic silence, may do the work; and when the light and trifling thing which has done the mischief has fluttered off, the venom is left behind, to work and rankle, to inflame hearts, to fever human existence, and to poison human society at the fountain springs of life.” The wise householder will keep the slanderer out of his family. The cowardice, malice, and terribly pernicious influence of slander are potent reasons for doing so.
(2) The proud. “Him that hath an high look and a proud heart will not I suffer.” Literally: “Whoso is wide of heart,” i.e., inflated with pride, haughty, arrogant. A man of overbearing conceit and “vaulting ambition” is foolish; he is ignorant, unreal, blown out with empty pretensions. He is wicked. Pride is sin as well as folly. “Every one that is proud in heart is an abomination to the Lord.” He is mischievous. “Only by pride cometh contention.” Therefore the haughty and ambitious are excluded from the pious home. Humility is essential both to piety and to peace.
(3) The deceiver. “He that worketh deceit shall not dwell within my house, he that telleth lies shall not tarry in my sight.” Hebrew, as in margin: “Shall not be established.” Hengstenberg: “Shall not continue beside me.” “Liars,” says Epictetus, “are the cause of all the sins and crimes in the world.” From the pious home deceivers must be excluded, whether they deceive by telling lies or by acting lies, whether simulators or dissimulators, all insincere persons must be kept without the sacred precincts of the godly family.
2. The accepted. “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 serve Me.” The servants of the pious home, as described by David, are characterised by
(1) Fidelity. “The faithful of the land;” the true and trustworthy. It is implied here that those who are faithful to God will be faithful to man. David says, “His eyes shall be upon them.” “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.”
(2) Integrity. “He that walketh in a perfect way.” This does not signify a sinless or perfect man, but one who is sincere and upright. There is an obvious reference to the second verse. The Psalmist would have for his servants those who were actuated by the same pure motives, and pursued the same upright course as himself. “A godly servant,” says Gurnall, “is a greater blessing than we think on. He can work, and set God on work also, for his master’s good (Gen_24:12), ‘O Lord God of my master Abraham, I pray Thee, send me good speed this day, and show kindness unto my master.’ And sure he did his master as much service by his prayer as by his prudence in that journey.”
IV. He who is the head of a pious home will do his utmost to banish wickedness from the world. This we may fairly infer from the last verse. Piety begins in the heart, extends to the home, then goes out to bless the world. “I will early destroy,” says the Psalmist, “all the wicked of the land,” &c. Perowne: “Every morning will I destroy,” &c. There is here probably an allusion to the Eastern custom of holding courts of justice in the morning. (2Sa_15:2; Jer_21:12; Zep_3:5.) The “every morning” indicates the persistency of the efforts of the Poet-King to uproot evil from society. With unwearied zeal he would seek to purge the land of its iniquities.
CONCLUSION.—The Psalmist in this Psalm sets us an example we shall do well to imitate.
1. In his intolerance. The Psalm “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.”—Dean Stanley. Let us copy him in this respect.
2. In his piety. His was piety in the heart, in the home, in the world. His religion was sincere and thorough. Let us imitate him in this, especially in showing piety at home. “To Adam,” says Hare, “paradise was home. To the good among his descendants, home is paradise.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 This resolution indicates a hopeful and happy state of…
Psa 101:1
This resolution indicates a hopeful and happy state of mind. A song is the natural channel for an outflow of gladness. "Is any merry? let him sing psalms."
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Consider:—
I. To whom this man sings. "Unto Thee, O Lord, will I sing." He turns to God when he sings; he sings when he turns to God. Conscious nearness to God and exuberant joyfulness of spirit—these two have come together in the Psalmist. Apart from regeneration and reconciling, you may have one of these two in human experience, but not both. To turn to the Lord, and in that attitude to sing for joy, belongs to the children—to those who have been made nigh by the blood of Christ and are accepted in the Beloved.
II. The Psalm that he sings. It is a psalm about mercy and judgment. These are the two sides of the Divine character as it is revealed by God and apprehended by men. They are the two attributes which lie over against each other, for conflict or in harmony, according to the conditions in which they are exercised or the point from which they are viewed. They intimate that God is merciful, and that God is just. On the one hand, both these attributes are ascribed to Him throughout the Scriptures; on the other hand, both are more or less clearly mirrored in the human conscience. The subject of the song is not one or the other, but both united. Their nature, as manifested to men, is essentially determined by their union. Neither mercy nor justice alone and apart could become the theme of praise in the lips of men. We could not sing them separately. Their union takes place in Christ crucified. In Him the promises of God are Yea and Amen. Had Christ not covenanted from the beginning and come in the fulness of time, the justice must have been poured out on the same persons for whom the mercy was needed. In that case, mercy, though it lived in God, could have had no exercise towards the sinful. Justice would have swept all the fallen away; and when Mercy issued forth, she would have soared over the waters like Noah’s dove, and finding no rest for the sole of her foot, would have returned on weary wing to the ark again.
In Christ the process is reversed. It is first the ark and then the Flood. You have mercy to sing of first and judgment following. In the Substitute mercy and justice meet. Christ is the unspeakable gift; God is love. The design and effect of the sacrifice of Jesus is that God may be just, and the Justifier of him who believeth on Jesus.
W. Arnot, The Anchor of the Soul, p. 168.
Psa 101:1
I. Of mercy and judgment. And who among us has not the same mingled strain to utter? Who can say that his mercies have not been tempered with the gentle but solemn remindings of judgment at God’s hand? Our very proverbs tell us of this: no day without its cloud; no rose without its thorn. And who can say, on the other hand, that his judgments have not been most tenderly mixed with mercies? Our song may well then be of mercy and judgment: of His dealings towards us who, when He blesses, also chastises, lest we should forget Him; who, when He chastises, also blesses, lest we should distrust Him.
II. The world’s song of mercy and judgment is a very different strain from the Christian’s song of mercy and judgment. The world, in fact, sees not mercy on the one side nor judgment on the other. The fountain from which all blessings flow is unknown to the ungodly man. It is because such persons abound, and ever will abound, among us that we are exhorted on such occasions as these to sing, not of fair and foul chance, but of mercy and judgment: mercy from One who shows mercy; judgment from One who exercises judgment.
III. Let us endeavour to make use of the present wonderful manifestation of God’s mercies combined with His judgments to show our sense of His presence and our humility and thankfulness towards Him. We know of no mercies out of Christ. In Him we have every blessing. It is His satisfaction which has caused the Father to smile on this our world, His blood which has cleansed creation from its defilement.
IV. The joy of the Christian in God’s mercies is never a barren joy, never only an inward feeling, a mere paroxysm of selfish exultation; but out of it ever springs from the fountain of his inner life the question, "What shall I render to the Lord for all His mercies to me?"
H. Alford, Quebec Chapel Sermons, vol. ii., p. 107.
Reference: Psa 101:1.— Spurgeon, Evening by Evening, p. 258.
Psa 101:2
David’s subject in this Psalm is the ordering and hallowing of family life by bringing it under the influences and sanctions of religion.
I. That which strikes us first of all in this Psalm is that the qualifications for continuing in the household of David are to be moral qualifications. That which shall disqualify men from living with him is not want of ability or want of distinction, but want of loyalty to goodness and to God.
II. The qualifications for membership in David’s house are chiefly negative. He is more careful to say who shall not than who shall enjoy the privilege. David hopes that with the coming of the sacred ark to Jerusalem—in other words, that with a nearer contact with the presence of God—he will be able to effect a great change. If people are not to be expelled, they must be improved; they must be converted. The restored sense of a sacred presence among them, the active works of the ministers and the sanctuary, the pervading atmosphere of worship and praise—these things would in time make the reformation which David had at heart easy and natural.
III. In Christendom the family is a different and a more beautiful thing than it was in David’s time. Each father of a family can, by God’s help, say, with David, that he will walk in his house with a perfect heart. To every head of a household has been committed a great power of influencing those about him for good. Influence them in some way he certainly will: if not for good, then for evil.
Two lessons would seem to be suggested by this Psalm of King David. (1) Observe the order and method of David’s proceeding. He began by improving himself. (2) The improvement of the family can only be procured by religious, as distinct from merely moral, influences.
H. P. Liddon, Christian World Pulpit, vol. xxvii., p. 241.
References: Psa 101:2.—Spurgeon, Sermons, vol. xxi., No. 1230. Psa 101:6.—J. Irons, Thursday Penny Pulpit, vol. xvi., p. 401. Psalm 101—J. Keble, Sermons from Easter to Ascension Day, p. 323. Psa 102:13, Psa 102:14.—Spurgeon, Evening by Evening, p. 199. Psa 102:15.—G. S. Barrett, Old Testament Outlines, p. 132. Psa 102:17.—Spurgeon, Sermons, vol. xix., No. 1141. Psa 102:18.—Bishop Alexander, Bampton Lectures, 1876, p. 105.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 The King of righteousness.
The King of righteousness.
A psalm of David.
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We have, first of all, the utterances of a King; and who if He be what His words convey to us, is such an One as the world yet waits for and must have for blessing: a strong hand of power which will not fail to accomplish its salvation; -power that will act in unswerving righteousness, and yet in tenderest consideration of frailty and of need: power with heart behind it; a "rod of iron," but in the hands of a Shepherd, the true Shepherd of the sheep: a rod that smiths down evil, and yet only smites to save.
Prophet and priest and king make up One -the "Anointed": Messiah of Israel, and Gentile Christ alike. None of these can avail without the other. Prophet and priest have come, but not yet the full deliverance. Each has done his necessary work, and made ready the way for the King; but the King must come, that the full meaning of all may be apparent, and the end be reached. The Prophet must reveal, and bring in God as Light where all has been darkness, that God known may bring men’s hearts back to Himself. The Priest must open the way to God, that they may in fact be able to draw near to Him. After all this, nothing remains but that power in the hand of the King should intervene, and put away in fact sin and its consequences from among men; and perfect blessing.
But for all this prophet, priest and king must be united in One who is Himself the bond which shall bind the universe together, God and man in one Person; who for man shall be God to reveal Him; who for God shall be Man to bring man nigh; who in the union of both shall combine absolute power with tender, sympathetic knowledge of man’s need, and so be the true King after God’s heart -for God and man; the David, the "Beloved."
1. The present psalm only begins to tell this tale, and in a way abrupt enough, if it did not suppose the ear of a disciple, already instructed by what has been said elsewhere. It is the utterance of David, and expresses the mind of a King of Israel, filled with zeal for that divine Throne which the throne in Israel represented. He is thus a worshiper, and "loving-kindness and judgment" are the theme of a "song." He sings to Jehovah, as one intimate with Him; inviting His coming to him; and with a confidence too great for one merely of the children of men, not only of the integrity of his heart, but of his practical wisdom for "a perfect way": in holiness which can permit no approach of evil. It is the voice surely of Him who with perfect lowliness and the keenest apprehension of evil in every form, could say in the presence of His enemies seeking how they might condemn Him, "Which of you convicteth Me of sin?"
"Loving-kindness and judgment" are with Him parts of but one song. Love and light, -grace and truth -are with Him as the two equal eyes which hold but one image. His heart "sings" of them -singing to Him in whom it finds them as their Source and Original. Here is One in whose hands power may be safely put: the prophetic picture of Him in whose hands it will in fact be put: to whom He has "given authority to execute judgment also, because He is the Son of man."
2. We see Him now accordingly in the execution of this judgment. First of all, His principle and purpose to tolerate no evil; then the application of this to the back-biter, and to the proud who walks in his self-estimation apart from other men. But His eyes are upon the faithful in the land for good, and He draws them to Him; opening His house and heart, and gladly giving them places of confidence in which to serve a perfect Master in the way of the perfectness He loves.
The vice of the weak, which is deceit, is not tolerated any more than that of the bolder or the stronger. Wickedness of all kinds must be rooted out of the land, and all vain-doers cut off from the city of Jehovah. Here is emphasized the spirit of the theocratic Ruler: the name of Jehovah must be hallowed in the place which He has chosen for Himself in grace among men.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 This Ps. is the prayer of a ruler, apparently…
This Ps. is the prayer of a ruler, apparently of a king. Many scholars believe that the title which ascribes its authorship to David is correct, and connect it with David's desire to have the ark brought from the house of Obededom to Jerusalem (2Sa_6:6-19). Others suppose it to have been written by Hezekiah, Josiah, or one of the Maccabees. The writer first utters his resolves as to his personal life and conduct (Psa_101:1-4), and then announces his purpose of choosing his servants only from among the upright, and of discouraging and exterminating all forms of wickedness (Psa_101:5-8).
2. When wilt thou come unto me?] This interjected phrase may refer to David's longing for the presence of God, as symbolised by the ark, in his capital.
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4. Not know a wicked person] RV 'know no evil thing.'
7. Tarry in my sight] RV 'be established before mine eyes.'
8. Early] RV 'morning by morning.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 101-106
Psalm 101-106
Psalm 101
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The Righteous King Speaketh
1. The character of the King (Psa 101:1-3)
2. His righteous demands of His subjects (Psa 101:4-8)
A Psalm of David. He speaks as king concerning himself and those in his kingdom. But it is evident that once more he speaks as a prophet concerning the true King, the Son, whom God had promised through him, our Lord Jesus Christ. He is a King of perfect righteousness, which David was not. This true King is in complete fellowship with Jehovah, for He is one with Him. He will not tolerate evil in His kingdom of righteousness. The proud and wicked are not suffered by Him. He will destroy early (morning by morning) the wicked out of the land and all evil doers will be cut off from the city of the Lord. Those who walk in a perfect way shall serve Him.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Principles of Right Government.
The Principles of Right Government.
A psalm of David, in which he set forth the guiding rules of his life, especially those of his reign, showing, at the same time, his appreciation of God’s mercy to him and celebrating Jehovah’s kindness.
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v. 1. I will sing of mercy and judgment, of grace as given in the Gospel and appropriated by faith, and of justice, as shown by the Lord in dealing with the believers, the glorious example held before all rulers for careful emulation; unto Thee, O Lord, will I sing, for granting him His favor in establishing his rule on the foundation of grace and mercy and always keeping before the eyes of the king His example.
v. 2. I will behave myself wisely, walking most circumspectly and carefully, in a perfect way, the way of uprightness. O, when wilt Thou come unto me? He desires the help of the Lord in his difficult office; he does not want to undertake anything without God’s wisdom to guide him. I will walk within my house, conducting himself in all the affairs of his life, with a perfect heart, in the innocence of his heart, avoiding even the appearance of evil.
v. 3. I will set no wicked thing, no worthless and vile matter, before mine eyes, opposite his eyes, as in the act of pleased contemplation I hate the work of them that turn aside, the committing of transgression and dissoluteness; it shall not cleave to me, he wants to keep himself scrupulously clean from all plans and purposes of Belial.
v. 4. A froward heart shall depart from me, one false and perverse in all its plans; I will not know a wicked person, he will not indulge in, not even know, wickedness.
v. 5. Whoso privily slandereth his neighbor, him will I cut off, destroying him, putting him to death for his sin; him that hath an high look, an arrogant and haughty bearing, and a proud heart, puffed up with insolent haughtiness, will not I suffer, him would David disown outright, not permitting him to remain in his vicinity.
v. 6. Mine eyes shall be upon the faithful of the land, observing the trustworthy and making them his advisers, that they may dwell with me; he that walketh in a perfect way, on the way of uprightness, he shall serve me; he wanted only reliable and honest men as his servants.
v. 7. He that worketh deceit, indulging in craft, shall not dwell within my house, not have a position there, not tarry or be established in that place; he that telleth lies, making it a habit to tell deliberate and malicious falsehoods, shall not tarry in my sight, such a one would not be permitted to remain at court.
v. 8. I will early destroy all the wicked of the land, the reference to the morning alluding either to the regular court session, which was held in the morning, or to a diligent, unremittent campaign against the wicked, that I may cut off all wicked doers from the city of the Lord; for he would not tolerate them in the holy place. The Church of Christ, the congregation of believers, also has the duty to remove from its midst all those who are open violators of God’s holy will, since the toleration of wickedness reflects upon the organization which practices such false lenience, which the Lord wants to be a holy people.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 2, 4, 7 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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I will sing of covenant faithfulness and justice
The abstract nouns "faithfulness" and "justice" can be translated with adjectives. AT: "I will sing that you are faithful to your covenant and that you are just" (See: Abstract Nouns)
translationWords
psalm
David
covenant faithfulness
just
Yahweh
praise
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 4, 6, 7 Ps 101 This hymn expresses a commitment to live…
Ps 101 This hymn expresses a commitment to live with integrity and to avoid evil. Jesus meets this ideal.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.