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, (Pro 16:12) “The throne is established by righteousness.”
2. I will behave myself prudently in a perfect way David here shows that he carefully considered how weighty a charge was laid upon him when he was made king. We know, and it is a truth taught us by experience, that almost all kings are intoxicated with the splendors of royalty; and the proverb was not used without foundation in ancient times, “A king must be born either a king or a fool.” It is indeed a mistake to say that kings are born fools. Men were led to speak in this manner, because it commonly happens that those who are invested with the government of kingdoms and empires are fools and blockheads. And surely it is a remarkable instance of the vengeance of God, that beasts, and such as are altogether unworthy to be numbered among men, commonly possess the highest authority. But although kings are not born fools, yet they are so blinded by their dignity, that they think themselves in no respect indebted to their subjects, become arrogant and haughty in their carriage, recklessly plunge into their pleasures, and at length utterly forget themselves. David therefore says, I will behave myself prudently, or, which amounts to the same thing, I will look warily to myself; it being a rare virtue for the man who may do as he pleases to exercise such moderation, as not to allow himself liberty in any degree to do evil. He then who is exalted to sovereign power, and yet, instead of attempting to go as far as he can in doing mischief, restrains himself by self-control, is endued with true understanding. In short, David protests that he will not be like other kings who are infatuated by their own dignity; but that according to the greatness of the charge imposed upon him, he would endeavor wisely to perform his duty. It is to be observed, that he represents wisdom as consisting in a perfect way, or in uprightness. From this we learn that tyrants who employ their talents in forming wicked devices, and who are daily contriving new methods for burdening and oppressing their subjects; in short, who are ingenious only in doing mischief, are not wise towards God. Many persons, it is true, dislike such craftiness; but still, it is undeniable that, if kings are intent upon enlarging the boundaries of their kingdom, and are masters in refined policy for accomplishing such a purpose, this is accounted the most perfect wisdom which they can possess, and is extolled to the skies. David, on the contrary, covets no other wisdom but that which is the mistress of integrity. Till thou comest to me These words may be read in two ways. Some translate them interrogatively, When wilt thou come? as if David besought God not to subject him to any longer delay. And truly he had just ground to groan and lament, when he saw himself so long oppressed with poverty, and driven from place to place a wretched exile. It had been better for him to have lived obscure and unnoticed in his father’s cottage, following his former occupation as a shepherd, than to be anointed king, that, being driven out of his country, he might live in utter dishonor and hatred. But I prefer reading the sentence without interrogation, until or when thou comest; and yet even this I interpret somewhat differently from the majority of commentators, understanding it to mean, that although David still continued in the condition of a private person, and did not enjoy the royal power which had been promised him, he nevertheless did not cease in the meantime to follow after uprightness. Thus he sets the midst of his house in opposition to palaces and public buildings; as if he had said, Within my private house or in my family.
3. I will not set a wicked thing before my eyes After having protested, that in leading a private life, he would practice virtue and righteousness, even as it becomes good princes to begin with this, he now adds, that in executing the office of prince, he will be the enemy of all injustice and wickedness. To set a wicked thing before one’s eyes, is equivalent to purposing to do something that is wicked. He therefore declares, that he will turn away from all wickedness; and it is certain, that no man can be a just and an impartial punisher of wrongdoing, but he who abhors it with all his heart. Whence it follows that kings, in order to the performance of their duty, must keep themselves entirely free from all consent to wickedness. Some join to the first sentence the word עשוה, asoh, which we translate work, and supply the letter ל , lamed; as if it had been said, I will not set before my eyes any wickedness to do it, or, nothing wicked will be acceptable to me to execute it. But the other sense is more probable, which is, that David, after having declared that he will not suffer any iniquity before his eyes, immediately adds for the sake of confirmation, that he will be an enemy to all injustice. If the last clause is referred to the persons who turn aside, there is a change of the number. It may, however, be explained of the work itself, implying that he would never have any share in wicked defections from the path of rectitude.
4. The perverse heart shall depart from me Some by perverse heart understand perfidious men; but this I reject as a sense too forced, and it is moreover inconsistent with the context. As David has added in the second clause by way of exposition, I will not know evil, he doubtless in the first protests that he will be free from all perfidiousness and wickedness. The amount is, that he will do his endeavor to keep himself from all wrong-doing, and that he will not even know what it is to do wrong to his neighbors.
5. Whoso slandereth his neighbor (130) in secret, him will I destroy. In this verse he speaks more distinctly of the duty of a king who is armed with the sword, for the purpose of restraining evil-doers. Detraction, pride, and vices of every description, are justly offensive to all good men; but all men have not the power or right to cut off the proud or detractors, because they are not invested with public authority, and consequently have their hands bound. It is of importance to attend to this distinction, that the children of God may keep themselves within the bounds of moderation, and that none may pass beyond the province of his own calling. It is certain, that so long as David lived merely in the rank of a private member of society, he never dared to attempt any such thing. But after being placed on the royal throne, he received a sword from the hand of God, which he employed in punishing evil deeds. He particularises certain kinds of wickedness, that under one species, by the figure synecdoche, he might intimate his determination to punish all sorts of wickedness. To detract from the reputation of another privily, and by stealth, is a plague exceedingly destructive. It is as if a man killed a fellow-creature from a place of ambush; or rather a calumniator, like one who administers poison to his unsuspecting victim, destroys men unawares. It is a sign of a perverse and treacherous disposition to wound the good name of another, when he has no opportunity of defending himself. This vice, which is too prevalent every where, while yet it ought not to be tolerated among men, David undertakes to punish.
He next characterises the proud by two forms of expression. He describes them as those whose eyes are lofty, not that all who are proud look with a lofty countenance, but because they commonly betray the superciliousness of their proud hearts by the loftiness of their countenance. He farther describes them as wide (131) of heart, because those who aspire after great things must necessarily be puffed up and swollen. They are never satisfied unless they swallow up the whole world. From this we learn that good order cannot exist, unless princes are sedulously on the watch to repress pride, which necessarily draws after it and engenders outrage and cruelty, contemptuous language, rapine, and all kinds of ill treatment. Thus it would come to pass, that the simple and the peaceable would be at the mercy of the more powerful, did not the authority of princes interfere to curb the audacity of the latter. As it is the will of God that good and faithful kings should hold pride in detestation, this vice is unquestionably the object of his own hatred. What he therefore requires from his children is gentleness and meekness, for he is the declared enemy of all who strive to elevate themselves above their condition.
(130) The reading of the Chaldee is striking, “He who speaks with a triple tongue, ” “i e. ,” says Bythner, “an informer, calumniator, detractor, who injures three souls, his own, his hearers, and the calumniated; he inflicts a deep wound on his own conscience, puts a lie into the mouth of his hearer, and injures the subject of his slander; according to which, Herodotus has said, Διαβολή ἐστι δεινότατον ἐν τὣ δύο μέν εἰσιν οἱ ἀδικέοντες εἷς δε ὁ ἀδικεόμενος. ‘Calumny is most iniquitous, in which there are two injuring and one injured.’” The word מלושני, meloshni renderedslandereth, is from the noun לשון, lashon, the tongue In Psa 140:12, it is said, “Let not איש לשון,ish lashon, a man of tongue, (i e. , a slanderer,) be established in the earth.”
(131) The Hebrew noun רחב, rechab, for wide or large, is derived from רחב,rachab, dilatus est “Applied to the heart or soul, it denotes largeness of desires. — So Pro 28:25, ‘He that is רחב נפש, large in soul;’ where the LXX. fitly render רחב, by ἄπληστος, ‘insatiable,’ applying it either to wealth or honor, the insatiable desire of either of which (as there follows) ‘stirs up strife.’ And so here they have rendered it again ἄπλήστῳ καρδίᾳ, ‘he that cannot be filled in the heart,’ i e. , the covetous or ambitious man. The Syriac reads, wide or broad; so the Jewish Arab, ‘Him that is high of eyes, and wide of heart, I can have no patience with those two.’” — Hammond
6. My eyes are towards the faithful of the land David here lays down another virtue of a wise prince, when he affirms that it will be his care to make all the faithful of the land his intimate friends, — that he will avail himself of their good offices, and have as domestic servants such only as are distinguished for personal worth. Some understand the words, that they may dwell with me, in a general sense thus: I will not neglect the good and inoffensive, nor will I suffer them to be unjustly molested; but I will secure, that under my administration, they shall live in a state of peace and tranquillity. But his meaning rather is, that he will exercise discretion and care, that, instead of taking persons into his service indiscriminately, he may wisely determine each man’s character, so as to have those who live a life of strict integrity as his most intimate friends, and that he may intrust them with the offices of state. He speaks of the faithful in the first place, because, although a man may possess talents of a high order, yet if he is not devoted to fidelity and integrity, he will never rightly execute the office of a judge. This is worthy of special notice; for although a prince may be the best of men, yet if his servants and officers are not of a corresponding character his subjects will experience hardly any advantage from his uncorrupted integrity. Servants are the hands of a prince, and whatever he determines for the good of his subjects they will wickedly overthrow it, provided they are avaricious, fraudulent, or rapacious. This has been more than sufficiently demonstrated by experience. The greater part of kings, indeed, passing over the good and the upright, or, which is worse, driving them away from them, purposely seek to have as servants those who are like themselves, and who may prove fit tools for their tyranny; yea, even good and well disposed princes often manifest so much indolence and irresolution as to suffer themselves to be governed by the worst counsels, and inconsiderately prostitute the offices of state by conferring them on the unworthy.
7. He who worketh deceit shall not dwell in the midst of my house This verse may be explained of all magistrates to whose charge the exercise of public judgments is committed, as well as of household servants. But as David has just now spoken in general of all officers, he seems now to speak properly of those who are near the person of the king. When the chief counsellors of kings and other intimate acquaintances who have gained possession of their ears, are deceitful and crafty, this becomes the source of all corruptions; for by their example they encourage others in evil, lifting up as it were the banner of licentiousness. And it is impossible that he who does not maintain good order in his own house, can be a fit person for holding the government of a whole realm. The authority which cannot preserve its influence under the domestic roof is of little worth in state affairs.
8. Early will I destroy all the wicked of the land The Psalmist at length concludes by asserting, that he will endeavor to the utmost of his power to purge the land from infamous and wicked persons. He affirms that he will do this early; for if princes are supine and slothful, they will never seasonably remedy the evils which exist. They must therefore oppose the beginnings of evil. The judge, however, must take care not to yield to the influence of anger, nor must he act precipitately and without consideration. The original word for early is in the plural number, (it being properly at the mornings,) which denotes unremitted exertion. It were not enough that a judge should punish the wicked sharply and severely in one or two instances: he must continue perseveringly in that duty. By this word is condemned the slothfulness of princes, when, upon seeing wicked men daringly break forth into the commission of crime, they connive at them from day to day, either through fear or an ill-regulated lenity. Let kings and magistrates then remember, that they are armed with the sword, that they may promptly and unflinchingly execute the judgments of God. David, it is true, could not purge the land from all defilements, however courageously he might have applied himself to the task. This he did not expect to be able to do. He only promises, that without respect of persons he will show himself an impartial judge, in cutting off all the wicked. Timidity often hinders judges from repressing with sufficient rigor the wicked when they exalt themselves. It is consequently necessary for them to be endued with a spirit of invincible fortitude, that relying upon Divine aid, they may perform the duties of the office with which they are invested. Moreover, ambition and favor sometimes render them pliant, so that they do not always punish offenses alike, where this ought to be done. Hence we learn that the strictness, which is not carried to excess, is highly pleasing to God; and, on the other hand, that he does not approve of the cruel kindness which gives loose reins to the wicked; as, indeed, there cannot be a greater encouragement to sin than for offenses to be allowed to pass unpunished. What Solomon says should therefore be remembered, (Pro 17:15) “He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord.” What David adds, That I may cut off all the workers of iniquity from the city of God, is also emphatic. If even heathen kings are commanded in common to punish crimes, David well knew that he was under obligations of a more sacred kind to do so, since the charge of the Church of God had been committed to him. And certainly if those who hold a situation so honorable do not exert themselves to the utmost of their power to remove all defilements, they are chargeable with polluting as much as in them lies the sanctuary of God; and they not only act unfaithfully towards men by betraying their welfare, but also commit high treason against God himself. Now as the kingdom of David was only a faint image of the kingdom of Christ, we, ought to set Christ before our view; who, although he may bear with many hypocrites, yet as he will be the judge of the world, will at length call them all to an account, and separate the sheep from the goats. And if it seems to us that he tarries too long, we should think of that morning which will suddenly dawn, that all filthiness being purged away, true purity may shine forth.
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, (Pro 16:12) “The throne is established by righteousness.”
2. I will behave myself prudently in a perfect way David here shows that he carefully considered how weighty a charge was laid upon him when he was made king. We know, and it is a truth taught us by experience, that almost all kings are intoxicated with the splendors of royalty; and the proverb was not used without foundation in ancient times, “A king must be born either a king or a fool.” It is indeed a mistake to say that kings are born fools. Men were led to speak in this manner, because it commonly happens that those who are invested with the government of kingdoms and empires are fools and blockheads. And surely it is a remarkable instance of the vengeance of God, that beasts, and such as are altogether unworthy to be numbered among men, commonly possess the highest authority. But although kings are not born fools, yet they are so blinded by their dignity, that they think themselves in no respect indebted to their subjects, become arrogant and haughty in their carriage, recklessly plunge into their pleasures, and at length utterly forget themselves. David therefore says, I will behave myself prudently, or, which amounts to the same thing, I will look warily to myself; it being a rare virtue for the man who may do as he pleases to exercise such moderation, as not to allow himself liberty in any degree to do evil. He then who is exalted to sovereign power, and yet, instead of attempting to go as far as he can in doing mischief, restrains himself by self-control, is endued with true understanding. In short, David protests that he will not be like other kings who are infatuated by their own dignity; but that according to the greatness of the charge imposed upon him, he would endeavor wisely to perform his duty. It is to be observed, that he represents wisdom as consisting in a perfect way, or in uprightness. From this we learn that tyrants who employ their talents in forming wicked devices, and who are daily contriving new methods for burdening and oppressing their subjects; in short, who are ingenious only in doing mischief, are not wise towards God. Many persons, it is true, dislike such craftiness; but still, it is undeniable that, if kings are intent upon enlarging the boundaries of their kingdom, and are masters in refined policy for accomplishing such a purpose, this is accounted the most perfect wisdom which they can possess, and is extolled to the skies. David, on the contrary, covets no other wisdom but that which is the mistress of integrity. Till thou comest to me These words may be read in two ways. Some translate them interrogatively, When wilt thou come? as if David besought God not to subject him to any longer delay. And truly he had just ground to groan and lament, when he saw himself so long oppressed with poverty, and driven from place to place a wretched exile. It had been better for him to have lived obscure and unnoticed in his father’s cottage, following his former occupation as a shepherd, than to be anointed king, that, being driven out of his country, he might live in utter dishonor and hatred. But I prefer reading the sentence without interrogation, until or when thou comest; and yet even this I interpret somewhat differently from the majority of commentators, understanding it to mean, that although David still continued in the condition of a private person, and did not enjoy the royal power which had been promised him, he nevertheless did not cease in the meantime to follow after uprightness. Thus he sets the midst of his house in opposition to palaces and public buildings; as if he had said, Within my private house or in my family.
3. I will not set a wicked thing before my eyes After having protested, that in leading a private life, he would practice virtue and righteousness, even as it becomes good princes to begin with this, he now adds, that in executing the office of prince, he will be the enemy of all injustice and wickedness. To set a wicked thing before one’s eyes, is equivalent to purposing to do something that is wicked. He therefore declares, that he will turn away from all wickedness; and it is certain, that no man can be a just and an impartial punisher of wrongdoing, but he who abhors it with all his heart. Whence it follows that kings, in order to the performance of their duty, must keep themselves entirely free from all consent to wickedness. Some join to the first sentence the word עשוה, asoh, which we translate work, and supply the letter ל , lamed; as if it had been said, I will not set before my eyes any wickedness to do it, or, nothing wicked will be acceptable to me to execute it. But the other sense is more probable, which is, that David, after having declared that he will not suffer any iniquity before his eyes, immediately adds for the sake of confirmation, that he will be an enemy to all injustice. If the last clause is referred to the persons who turn aside, there is a change of the number. It may, however, be explained of the work itself, implying that he would never have any share in wicked defections from the path of rectitude.
4. The perverse heart shall depart from me Some by perverse heart understand perfidious men; but this I reject as a sense too forced, and it is moreover inconsistent with the context. As David has added in the second clause by way of exposition, I will not know evil, he doubtless in the first protests that he will be free from all perfidiousness and wickedness. The amount is, that he will do his endeavor to keep himself from all wrong-doing, and that he will not even know what it is to do wrong to his neighbors.
5. Whoso slandereth his neighbor (130) in secret, him will I destroy. In this verse he speaks more distinctly of the duty of a king who is armed with the sword, for the purpose of restraining evil-doers. Detraction, pride, and vices of every description, are justly offensive to all good men; but all men have not the power or right to cut off the proud or detractors, because they are not invested with public authority, and consequently have their hands bound. It is of importance to attend to this distinction, that the children of God may keep themselves within the bounds of moderation, and that none may pass beyond the province of his own calling. It is certain, that so long as David lived merely in the rank of a private member of society, he never dared to attempt any such thing. But after being placed on the royal throne, he received a sword from the hand of God, which he employed in punishing evil deeds. He particularises certain kinds of wickedness, that under one species, by the figure synecdoche, he might intimate his determination to punish all sorts of wickedness. To detract from the reputation of another privily, and by stealth, is a plague exceedingly destructive. It is as if a man killed a fellow-creature from a place of ambush; or rather a calumniator, like one who administers poison to his unsuspecting victim, destroys men unawares. It is a sign of a perverse and treacherous disposition to wound the good name of another, when he has no opportunity of defending himself. This vice, which is too prevalent every where, while yet it ought not to be tolerated among men, David undertakes to punish.
He next characterises the proud by two forms of expression. He describes them as those whose eyes are lofty, not that all who are proud look with a lofty countenance, but because they commonly betray the superciliousness of their proud hearts by the loftiness of their countenance. He farther describes them as wide (131) of heart, because those who aspire after great things must necessarily be puffed up and swollen. They are never satisfied unless they swallow up the whole world. From this we learn that good order cannot exist, unless princes are sedulously on the watch to repress pride, which necessarily draws after it and engenders outrage and cruelty, contemptuous language, rapine, and all kinds of ill treatment. Thus it would come to pass, that the simple and the peaceable would be at the mercy of the more powerful, did not the authority of princes interfere to curb the audacity of the latter. As it is the will of God that good and faithful kings should hold pride in detestation, this vice is unquestionably the object of his own hatred. What he therefore requires from his children is gentleness and meekness, for he is the declared enemy of all who strive to elevate themselves above their condition.
(130) The reading of the Chaldee is striking, “He who speaks with a triple tongue, ” “i e. ,” says Bythner, “an informer, calumniator, detractor, who injures three souls, his own, his hearers, and the calumniated; he inflicts a deep wound on his own conscience, puts a lie into the mouth of his hearer, and injures the subject of his slander; according to which, Herodotus has said, Διαβολή ἐστι δεινότατον ἐν τὣ δύο μέν εἰσιν οἱ ἀδικέοντες εἷς δε ὁ ἀδικεόμενος. ‘Calumny is most iniquitous, in which there are two injuring and one injured.’” The word מלושני, meloshni renderedslandereth, is from the noun לשון, lashon, the tongue In Psa 140:12, it is said, “Let not איש לשון,ish lashon, a man of tongue, (i e. , a slanderer,) be established in the earth.”
(131) The Hebrew noun רחב, rechab, for wide or large, is derived from רחב,rachab, dilatus est “Applied to the heart or soul, it denotes largeness of desires. — So Pro 28:25, ‘He that is רחב נפש, large in soul;’ where the LXX. fitly render רחב, by ἄπληστος, ‘insatiable,’ applying it either to wealth or honor, the insatiable desire of either of which (as there follows) ‘stirs up strife.’ And so here they have rendered it again ἄπλήστῳ καρδίᾳ, ‘he that cannot be filled in the heart,’ i e. , the covetous or ambitious man. The Syriac reads, wide or broad; so the Jewish Arab, ‘Him that is high of eyes, and wide of heart, I can have no patience with those two.’” — Hammond
6. My eyes are towards the faithful of the land David here lays down another virtue of a wise prince, when he affirms that it will be his care to make all the faithful of the land his intimate friends, — that he will avail himself of their good offices, and have as domestic servants such only as are distinguished for personal worth. Some understand the words, that they may dwell with me, in a general sense thus: I will not neglect the good and inoffensive, nor will I suffer them to be unjustly molested; but I will secure, that under my administration, they shall live in a state of peace and tranquillity. But his meaning rather is, that he will exercise discretion and care, that, instead of taking persons into his service indiscriminately, he may wisely determine each man’s character, so as to have those who live a life of strict integrity as his most intimate friends, and that he may intrust them with the offices of state. He speaks of the faithful in the first place, because, although a man may possess talents of a high order, yet if he is not devoted to fidelity and integrity, he will never rightly execute the office of a judge. This is worthy of special notice; for although a prince may be the best of men, yet if his servants and officers are not of a corresponding character his subjects will experience hardly any advantage from his uncorrupted integrity. Servants are the hands of a prince, and whatever he determines for the good of his subjects they will wickedly overthrow it, provided they are avaricious, fraudulent, or rapacious. This has been more than sufficiently demonstrated by experience. The greater part of kings, indeed, passing over the good and the upright, or, which is worse, driving them away from them, purposely seek to have as servants those who are like themselves, and who may prove fit tools for their tyranny; yea, even good and well disposed princes often manifest so much indolence and irresolution as to suffer themselves to be governed by the worst counsels, and inconsiderately prostitute the offices of state by conferring them on the unworthy.
7. He who worketh deceit shall not dwell in the midst of my house This verse may be explained of all magistrates to whose charge the exercise of public judgments is committed, as well as of household servants. But as David has just now spoken in general of all officers, he seems now to speak properly of those who are near the person of the king. When the chief counsellors of kings and other intimate acquaintances who have gained possession of their ears, are deceitful and crafty, this becomes the source of all corruptions; for by their example they encourage others in evil, lifting up as it were the banner of licentiousness. And it is impossible that he who does not maintain good order in his own house, can be a fit person for holding the government of a whole realm. The authority which cannot preserve its influence under the domestic roof is of little worth in state affairs.
8. Early will I destroy all the wicked of the land The Psalmist at length concludes by asserting, that he will endeavor to the utmost of his power to purge the land from infamous and wicked persons. He affirms that he will do this early; for if princes are supine and slothful, they will never seasonably remedy the evils which exist. They must therefore oppose the beginnings of evil. The judge, however, must take care not to yield to the influence of anger, nor must he act precipitately and without consideration. The original word for early is in the plural number, (it being properly at the mornings,) which denotes unremitted exertion. It were not enough that a judge should punish the wicked sharply and severely in one or two instances: he must continue perseveringly in that duty. By this word is condemned the slothfulness of princes, when, upon seeing wicked men daringly break forth into the commission of crime, they connive at them from day to day, either through fear or an ill-regulated lenity. Let kings and magistrates then remember, that they are armed with the sword, that they may promptly and unflinchingly execute the judgments of God. David, it is true, could not purge the land from all defilements, however courageously he might have applied himself to the task. This he did not expect to be able to do. He only promises, that without respect of persons he will show himself an impartial judge, in cutting off all the wicked. Timidity often hinders judges from repressing with sufficient rigor the wicked when they exalt themselves. It is consequently necessary for them to be endued with a spirit of invincible fortitude, that relying upon Divine aid, they may perform the duties of the office with which they are invested. Moreover, ambition and favor sometimes render them pliant, so that they do not always punish offenses alike, where this ought to be done. Hence we learn that the strictness, which is not carried to excess, is highly pleasing to God; and, on the other hand, that he does not approve of the cruel kindness which gives loose reins to the wicked; as, indeed, there cannot be a greater encouragement to sin than for offenses to be allowed to pass unpunished. What Solomon says should therefore be remembered, (Pro 17:15) “He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord.” What David adds, That I may cut off all the workers of iniquity from the city of God, is also emphatic. If even heathen kings are commanded in common to punish crimes, David well knew that he was under obligations of a more sacred kind to do so, since the charge of the Church of God had been committed to him. And certainly if those who hold a situation so honorable do not exert themselves to the utmost of their power to remove all defilements, they are chargeable with polluting as much as in them lies the sanctuary of God; and they not only act unfaithfully towards men by betraying their welfare, but also commit high treason against God himself. Now as the kingdom of David was only a faint image of the kingdom of Christ, we, ought to set Christ before our view; who, although he may bear with many hypocrites, yet as he will be the judge of the world, will at length call them all to an account, and separate the sheep from the goats. And if it seems to us that he tarries too long, we should think of that morning which will suddenly dawn, that all filthiness being purged away, true purity may shine forth.
Title. מזמור לדוד ledavid mizmor.- David being well established on his throne, and settled in his new built palace, resolved to regulate his family and court. He wisely considered, that the example of the prince would have great influence on the morals of the people; and that he could not with any dignity and consistency punish the crimes of others, if he was guilty of the same in his own private conduct, or if he allowed them with impunity in his attendants and courtiers; and therefore, determined that he would severely punish all great and incorrigible offenders, he purposed to be himself a pattern of religion, holiness, and virtue, to his people; and to retain, as far as he could avoid it, none for his domestics and officers, but such as were men of principle, piety, and virtue. The schemes that he formed, and the regulations that he fixed on in this respect, he has transmitted down to us in the following ode; which will do honour to his memory, as a good man and an excellent king, throughout all generations. Dr. Chandler.
Psa 101:1. I will sing of mercy and judgment- This psalm has a double reference, and describes the manner in which David intended to act as king of Israel towards all his subjects, under their different denominations, as they were good or bad. Towards the faithful in the land, he would shew חסד chesed, constant benignity and favour. Towards the wicked, and such as obstinately violated the laws, he would exercise משׁפט mishpat, judgment; as he would judge and punish them according to their deeds. As this was his fixed purpose, he consecrated this song to God. To thee, O Lord, says he, I will sing; appealing hereby to him for the sincerity of his intention, to make mercy and judgment the great rules of his administration; and, accordingly, it is observed of him, that he executed justice and judgment unto all the people. 2Sa 8:15.
Psa 101:2. I will behave, &c.- I will give instruction on the way of integrity: When will it come unto me? i.e. "I will compose a maschil to teach the true conduct of life: (O how long will it be ere I have the pleasure of enjoying it!)" Thus, says Mudge, will the sense be naturally continued on from singing and playing on instruments; after which begins the plan itself. I will walk, &c. But Dr. Chandler thinks that our version expresses the real sense, as the psalm does not contain instructive precepts to others, but the wise and salutary resolutions which David had made in reference to himself. Bishop Patrick is of opinion, that the expression refers to his own private behaviour, and contains his fixed purpose of studying with all diligence, integrity of life, and purity of manners. But, though this should not be wholly excluded, the passage seems rather to relate to his public conduct in the administration of government. He would sing of mercy and of judgment, as he was resolved to act with wisdom and circumspection, and with the most impartial justice toward all his subjects without exception. This interpretation seems to be countenanced by the words, O when wilt thou come unto me! There are some who think it probable, from this expression, that this psalm was penned during the contest between Ishbosheth and David, before he was established king over all Israel. I rather apprehend, says Dr. Chandler, that it was composed soon after that event; but whilst he was not yet firmly settled on the throne, and had not power enough to exert himself in the punishment of great offenders; as he himself complains: "I am this day weak, though anointed king; and these men, the sons of Zeruiah, are too hard for me, (2Sa 3:39.) that I cannot act as I would, and punish them according to their demerits." What therefore the Psalmist earnestly wished and desired was, that God would so favour him as to strengthen his hands, that he might be able to exercise justice impartially, and act agreeably to those wise and good maxims which he had laid down for the future good government of his people. An absent friend is little capable of assisting us. To do us real service, in many cases he must come to and favour us with his presence; and therefore the expression, O when wilt thou come unto me! is figurative, and must be explained of God's protecting and assisting him, as though he came to and was personally present with him, as he certainly is with all that trust him. With a perfect heart, in the next clause, is literally, in the integrity of my heart. The meaning is, "I will manage all my affairs as impartial truth and judgment shall direct me; and by my example encourage piety, holiness, and virtue, among all my domestics, dependants, and courtiers."
Psa 101:3. I will set no wicked thing before mine eyes- Pleasure or displeasure, approbation or abhorrence, may be known by the look or cast of the eye. What we are pleased and delighted with, attracts and fixes the eye. What we dislike or hate, we turn away from the sight of: Thus when the Psalmist resolves that he would not fix his eyes upon any evil thing, he means that he would never give it the least countenance or encouragement, but treat it with displeasure, as what he hated and was determined to punish: for he adds, I hate the work of them that turn aside. Mr. Schultens has shewn, that the word rendered turn aside has a much stronger and more significant meaning; that it is used of an unruly horse, which champs upon the bit through its fiery impatience; and when applied to a bad man, denotes one impatient of all restraint; of unbridled passions, and who is headstrong and ungovernable in the gratification of them; trampling on all the obligations of religion and virtue. Such as these are the deserved objects of the dislike of all good men, whose deviations and presumptuous crimes they detest; none of which shall cleave to them: they will not harbour the love of, or inclination to them, nor commit or encourage the practice of them. Chandler.
Psa 101:4. A froward heart shall depart from me- Perverse hearts shall depart from me: I will not protect him who is evil. The word עקשׁ ikkesh, rendered perverse, signifies a man of a subtle disposition, who can twist and twine himself into all manner of shapes, and who has no truth or principle to be depended upon. "I will never regard, own, or treat such a one as my favourite and friend, says David, any more than if I had never known him."
Psa 101:5. Whoso privily slandereth his neighbour- Those who are advanced to places of eminent dignity, trust, and profit, are the objects of hatred and envy; frequently traduced and slandered; and the worst kinds of suspicions are insinuated concerning them into the minds of those princes who employ them, in order to supplant and ruin them. It is the part of a good and prudent prince, utterly to discountenance such false and treacherous informers; and none but the worst have favoured and protected them. We learn from Tacitus, that under Tiberius they were encouraged; while Titus scourged them, sold many of them for slaves, and banished others. See Tac. Annal. lib. 4: cap. 30. Suet. Tit. cap. 8: The original words of the next clause, literally rendered, run thus, High in eyes, and broad in heart. Haughtiness and pride discover themselves in the elevation or tossing of the nose (Psa 10:4.) and by the disdainful turning of the eye; scorning as it were to look down upon the object, as unworthy of regard; which is also expressed Pro 21:4. By the height of the eyes is shewn the character of him who, because of his superior riches and power, scorns to take notice of one whom he thinks beneath him. To this answers the wide or broad in heart; one whose heart dilates and swells itself with pride, on account of the largeness of his fortune, or the eminence of his station. It should be remarked however, that as the heart may be dilated with other things besides pride, so the phrase is used in a good sense, to denote the enlargement of the heart or mind with pleasure; Isa 60:5 or with wisdom; 1Ki 4:29 and with other things of the like nature. Chandler.
Psa 101:6. Mine eyes shall be upon the faithful- In the third verse he resolved, that he would set no wicked thing before his eyes: Here he informs us what he would particularly set his eyes on, and who the persons were whom he would encourage with his smiles, and look on with an affectionate regard; namely, The faithful in the land; men of piety, probity, and virtue: These should sit or dwell with him. He would use them as his familiars and friends, employ them in the domestic services of his palace, and advance them to public offices and stations in his kingdom. This is a circumstance which Pliny mentions particularly in honour of the emperor Trajan, in his panegyric, ch. 5:
Psa 101:8. I will early destroy all the wicked- Literally, In the mornings I will destroy, &c. He resolves to devote all his mornings to the administration of justice, and the punishment of incorrigible offenders. This is a season most proper in itself for the management of all business, and which was generally appropriated to the administration of public affairs by princes and great men; as we learn from 2Sa 15:2. Jer 21:12. When the Psalmist adds, that I may cut off, or rather, till I have cut off all evil doers from the city of the Lord, it is, I think, an evident proof that he was now king over all Israel, and in possession of Jerusalem, styled by him the city of the Lord; because it was now the place of Jehovah's peculiar residence, as David had lodged the ark in the midst of the tabernacle prepared for its reception: Dr. Chandler; who observes, that this psalm affords an admirable lesson for princes, to direct themselves in the administration of their affairs in public and private life. They should be the patrons of piety and virtue, and encourage them by their own example and practice. Those of their household, their servants, ministers, and particularly their favourites and friends, should be of unblameable characters, and, if possible, eminent for every thing which is excellent and praise-worthy. Subtle and fraudulent men, backbiters and slanderers, and private informers against others, they should detest, and should shew the utmost marks of displeasure to them. They should maintain the honour of the laws, and impartially punish all transgressors against them; and instead of indulging in ease, and being engrossed and dissipated by pleasure and amusement, they should consecrate a just portion of their time to the public service and promoting the real happiness of the people. Thus they will be indeed truly patriot kings, honoured of God, and esteemed and beloved of men.
