Psalm 101:1

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

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(1) Mercy and judgment—or, as some render, grace and right—are the especially requisite attributes of a good monarch, or of magistrates generally. (See Matthew 23:23, where the failure to practise them is charged on the ruling class in Judæa at that time, though, of course, also required in the conduct of every man; Micah 6:8.) Here, no doubt, as almost all commentators have seen, they are first regarded ideally as attributes of the Divine King.

“And earthly power doth then show likest God’s,

When mercy seasons justice.”

Will I sing.—Better, will I play.

On the question of the connection of this verse with the rest of the psalm, see Introduction.

Benson Commentary

Psalm 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, 2 Samuel 8:15.”

Matthew Henry's Concise Commentary

101:1-8 David's vow and profession of godliness. - In this psalm we have David declaring how he intended to regulate his household, and to govern his kingdom, that he might stop wickedness, and encourage godliness. It is also applicable to private families, and is the householder's psalm. It teaches all that have any power, whether more or less, to use it so as to be a terror to evil-doers, and a praise to them that do well. The chosen subject of the psalm is God's mercy and judgment. The Lord's providences concerning his people are commonly mixed; mercy and judgment. God has set the one over against the other, both to do good, like showers and sunshine. When, in his providence, he exercises us with the mixture of mercy and judgment, we must make suitable acknowledgments to him for both. Family mercies and family afflictions are both calls to family religion. Those who are in public stations are not thereby excused from care in governing their families; they are the more concerned to set a good example of ruling their own houses well. Whenever a man has a house of his own, let him seek to have God to dwell with him; and those may expect his presence, who walk with a perfect heart, in a perfect way. David resolves to practise no evil himself. He further resolves not to keep bad servants, nor to employ those about him that are wicked. He will not admit them into his family, lest they spread the infection of sin. A froward heart, one that delights to be cross and perverse, is not fit for society, the bond of which is Christian love. Nor will he countenance slanderers, those who take pleasure in wounding their neighbour's reputation. Also, God resists the proud, and false, deceitful people, who scruple not to tell lies, or commit frauds. Let every one be zealous and diligent to reform his own heart and ways, and to do this early; ever mindful of that future, most awful morning, when the King of righteousness shall cut off all wicked doers from the heavenly Jerusalem.

Barnes' Notes on the Bible

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.

Jamieson-Fausset-Brown Bible Commentary

PSALM 101

Ps 101:1-8. In this Psalm the profession of the principles of his domestic and political government testifies, as well as actions in accordance with it, David's appreciation of God's mercy to him, and His judgment on his enemies: and thus he sings or celebrates God's dealings.

The Treasury of David

1 I will sing of mercy and judgment; unto thee, O Lord, will Ising.

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 Whose privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not Isuffer.

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.

Psalm 101:1

"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 his experience; he would admire the justice and the goodness of the Lord. Such a song would fitly lead up to godly resolutions as to his own conduct, for that which we admire in our superiors we naturally endeavour to imitate. Mercy and judgment would temper the administration of David, because he had adoringly perceived them in the dispensations of his God. Everything in God's dealings with us may fittingly become the theme of song, and we have not viewed it aright until we feel we can sing about it. We ought as much to bless the Lord for the judgment with which he chastens our sin, as for the mercy with which he forgives it; there is as much love in the blows of his hand as in the kisses of his mouth. Upon a retrospect of their lives instructed saints scarcely know which to be most grateful for - the comforts which have cheered them, or the afflictions which have purged them. "Unto thee, O Lord, will I sing." Jehovah shall have all our praise. The secondary agents of either the mercy or the judgment must hold a very subordinate place in our 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.

Psalm 101:2

"I will behave myself wisely in a perfect way." To be holy is to be wise; a perfect way is a wise way. David's resolve was excellent, but his practice did not fully tally with it. Alas! he was not always wise or perfect, but it was well that it was in his heart. A king had need be both sage and pure, and, if he be not so in intent, when he comes to the throne, his after conduct will be a sad example to his people. He who does not even resolve to do well is likely to do very ill. Householders, employers, and especially ministers, should pray for both wisdom and holiness, for they will need them both. "O when wilt thou come unto me?" - an ejaculation, but not an interruption. He feels the need not merely of divine help, but also of the divine presence, that so he may be instructed, and sanctified, and made fit for the discharge of his high vocation. David longed for a more special and effectual visitation from the Lord before he began his reign. If God be with us we shall neither err in judgment nor transgress in character; his presence brings us both wisdom and holiness: away from God we are away from safety. Good men are so sensible of infirmity that they cry for help from God, so full of prayer that they cry at all seasons, so intense in their desires that they cry with sighs and groanings which cannot be uttered, saying, "O when wilt thou come unto me?" "I will walk within my house with a perfect heart." Piety must begin at home. Our first duties are those within our own abode. We must have a perfect heart at home, or we cannot keep a perfect way abroad. Notice that these words are a part of a song, and that there is no music like the harmony of a gracious life, no Psalm so sweet as the daily practice of holiness. Reader, how fares it with your family? Do you sing in the choir and sin in the chamber? Are you a saint abroad and a devil at home? For shame! What we are at home, that we are indeed. He cannot be a good king whose palace is the haunt of vice, nor he a true saint whose habitation is a scene of strife, nor he a faithful minister whose household dreads his appearance at the fireside.

continued...THE ARGUMENT

This Psalm was composed by David between times of God’s promising the kingdom to him and his actual and plenary possession of it, as appears both from Psalm 101:2, and from the contexture of the Psalm, wherein he speaks not of his present practice, but of his purpose for the future, and solemnly declares his resolution, and obligeth himself to these things when he shall be in a capacity to put them in execution.

David maketh a vow to praise the Lord, Psalm 101:1; to walk perfectly for an example, Psalm 101:2 to destroy all the wicked, Psalm 101:3-5; and to delight in the faithful of the land, Psalm 101:6-8.

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,

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.

Gill's Exposition of the Entire Bible

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, 2 Samuel 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, Proverbs 20:28, or rather of the mercy of God to himself, in delivering him from his enemies, and raising him to the throne; and of the judgment of God in maintaining his cause, and avenging him on those that hated him: every good man has reason to sing of the "mercy" of God; not only of his providential mercy, but of his special mercy, prepared in council and covenant for him, displayed in regeneration, in the pardon of sin, and in his everlasting salvation: or of "grace" and goodness, as the word (f) signifies; of the grace and goodness of God laid up in Christ, shown forth through him, and to which the whole of salvation is owing; singing of this shows a sense of it, thankfulness for it, and a cheerful disposition of soul, in a view of interest in it: and he may also sing of "judgment": of righteous punishment inflicted upon his enemies, and the enemies of God, and Christ, and true religion; not as taking delight in the misery of fellow creatures, but as rejoicing in the glory of divine justice displayed therein, and in a deliverance from them; as Israel did at the Red sea; and as the church will, when Babylon is destroyed: moreover, a good man may sing of mercy and judgment together, with respect to himself; there being, in the course of his life, a mixture of prosperity and adversity, of merciful and afflictive dispensations, which work together for his good; and he has reason to be thankful for the one as for the other, as Job was, Job 1:21, so the Targum,

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

judgment sometimes signifies chastisement, Jeremiah 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, Zechariah 13:7,

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

(f) "gratiam", Gejerus, Michaelis.

Geneva Study Bible

<> I will {a} sing of mercy and judgment: unto thee, O LORD, will I sing.

(a) David considers what manner of King he would be, when God would place him in the throne, promising openly, that he would be merciful and just.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

1. I will sing of mercy and judgment] Lovingkindness and judgement are characteristics of the Divine rule (Psalm 89:14), which are to be reflected in the true human ruler (Isaiah 16:5). They are the fundamental principles of right life and conduct, the bond of fellowship between man and God (Hosea 2:19), and between man and his fellowman (Hosea 12:6; Micah 6:8; Matthew 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 (Psalm 57:7).

1–4. By purity of purpose and integrity of heart David is resolved to prepare for Jehovah’s coming to dwell with him.

Pulpit Commentary

Verse 1. - I will sing of mercy and judgment. The writer does not mean that he is about, in this present psalm, to sing of God's mercy and justice, but that he will make it one of the rules of his life to do so. Unto thee, O Lord, will I sing; or, "will I make melody" (Cheyne, Kay). Psalm 101:1

Keil and Delitzsch Biblical Commentary on the Old Testament

This is the "prince's Psalm,"

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

or as it is inscribed in Luther's version, "David's mirror of a monarch." Can there be any more appropriate motto for it than what is said of Jahve's government in Psalm 99:4? In respect of this passage of Psalm 99:1-9, to which Psalm 100:1-5 is the finale, Psalm 101:1-8 seems to be appended as an echo out of the heart of David. The appropriateness of the words לדוד מזמור (the position of the words is as in Psalm 24:1-10; 40; 109:1-110:7; 139) is corroborated by the form and contents. Probably the great historical work from which the chronicler has taken excerpts furnished the post-exilic collector with a further gleaning of Davidic songs, or at least songs that were ascribed to David. The Psalm before us belongs to the time during which the Ark was in the house of Obed-Edom, where David had left it behind through terror at the misfortune of Uzzah. David said at that time: "How shall the Ark of Jahve come to me (the unholy one)?" 2 Samuel 6:8. He did not venture to bring the Ark of the Fearful and Holy One within the range of his own house. In our Psalm, however, he gives utterance to his determination as king to give earnest heed to the sanctity of his walk, of his rule, and of his house; and this resolve he brings before Jahve as a vow, to whom, in regard to the rich blessing which the Ark of God diffuses around it (2 Samuel 6:11.), he longingly sighs: "When wilt Thou come to me?!" This contemporaneous reference has been recognised by Hammond and Venema. From the fact that Jahve comes to David, Jerusalem becomes "the city of Jahve," Psalm 101:8; and to defend the holiness of this the city of His habitation in all faithfulness, and with all his might, is the thing to which David here pledges himself.

The contents of the first verse refer not merely to the Psalm that follows as an announcement of its theme, but to David's whole life: graciousness and right, the self-manifestations united ideally and, for the king who governs His people, typically in Jahve, shall be the subject of his song. Jahve, the primal source of graciousness and of right, it shall be, to whom he consecrates his poetic talent, as also his playing upon the harp. חסד is condescension which flows from the principle of free love, and משׁפּט legality which binds itself impartially and uncapriciously to the rule (norm) of that which is right and good. They are two modes of conduct, mutually tempering each other, which God requires of every man (Micah 6:8, cf. Matthew 23:23 : τὴν κρίσιν καὶ τὸν ἔλεον), and more especially of a king. Further, he has resolved to give heed, thoughtfully and with an endeavour to pursue it (השׂכּיל בּ as in Daniel 9:13), unto the way of that which is perfect, i.e., blameless. What is further said might now be rendered as a relative clause: when Thou comest to me. But not until then?! Hitzig renders it differently: I will take up the lot of the just when it comes to me, i.e., as often as it is brought to my knowledge. But if this had been the meaning, בּדבר would have been said instead of בּדרך (Exodus 18:16, Exodus 18:19; 2 Samuel 19:12 [11]); for, according to both its parts, the expression דוך תמים is an ethical notion, and is therefore not used in a different sense from that in Psalm 101:6. Moreover, the relative use of the interrogative מתי in Hebrew cannot be supported, with the exception, perhaps, of Proverbs 23:35. Athanasius correctly interprets: ποθῶ σου τὴν παρουσίαν, ὦ δέσποτα, ἱμείρομαί σου τῆς ἐπιφανείας, ἀλλὰ δὸς τὸ ποθούμενον. It is a question of strong yearning: when wilt Thou come to me? is the time near at hand when Thou wilt erect Thy throne near to me? If his longing should be fulfilled, David is resolved to, and will then, behave himself as he further sets forth in the vows he makes. He pledges himself to walk within his house, i.e., his palace, in the innocence or simplicity of his heart (Psalm 78:72; Proverbs 20:7), without allowing himself to be led away from this frame of mind which has become his through grace. He will not set before his eyes, viz., as a proposition or purpose (Deuteronomy 15:9; Exodus 10:10; 1 Samuel 29:10, lxx), any morally worthless or vile matter whatsoever (Psalm 41:8, cf. concerning בליּעל, Psalm 18:5). The commission of excesses he hates: עשׂה is infin. constr. instead of עשׂות as in Genesis 31:28; Genesis 50:20; Proverbs 21:3, cf. ראה Genesis 48:11, שׁתו Proverbs 31:4. סטים (like שׂטים in Hosea 5:2), as the object of עשׂה, has not a personal (Kimchi, Ewald) signification (cf. on the other hand Psalm 40:5), but material signification: (facta) declinantia (like זדים, Psalm 19:13, insolentia; הבלים, Zechariah 11:7, vincientia); all temptations and incitements of this sort he shakes off from himself, so that nothing of the kind cleaves to him. The confessions in Psalm 101:4 refer to his own inward nature: לב עקּשׁ (not עקּשׁ־לב, Proverbs 17:20), a false heart that is not faithful in its intentions either to God or to men, shall remain far from him; wickedness (רע as in Psalm 36:5) he does not wish to know, i.e., does not wish to foster and nurture within him. Whoso secretly slanders his neighbour, him will he destroy; it will therefore be so little possible for any to curry favour with him by uncharitable perfidious tale-bearing, of the wiliness of which David himself had had abundant experience in his relation to Saul, that it will rather call forth his anger upon him (Proverbs 30:10). Instead of the regularly pointed מלושׁני the Ker reads מלשׁני, melŏshnı̂, a Poel (לשׁן linguâ petere, like עין oculo petere, elsewhere הלשׁין, Proverbs 30:10) with ŏ instead of ō (vid., on Psalm 109:10; Psalm 62:4) and with Chirek compaginis (vid., on Psalm 113:1-9). The "lofty of eyes," i.e., supercilious, haughty, and the "broad of heart," i.e., boastful, puffed up, self-conceited (Proverbs 28:25, cf. Psalm 21:4), him he cannot endure (אוּכל, properly fut. Hoph., I am incapable of, viz., לשׂאת, which is to be supplied as in Isaiah 1:13, after Proverbs 30:21; Jeremiah 44:22).

(Note: In both instances the Masora writes אותו (plene), but the Talmud, B. Erachin 15b, had אתו before it when it says: "Of the slanderer God says: I and he cannot dwell together in the world, I cannot bear it any longer with him (אתּו).")

On the other hand, his eyes rest upon the faithful of the land, with the view, viz., of drawing them into his vicinity. Whoso walks in the way of uprightness, he shall serve him (שׁרת, θεραπεύειν, akin to עבד, δουλεύειν). He who practises deceit shall not stay within his house; he who speaks lies shall have no continuance (יכּון is more than equivalent to נכון) before (under) his eyes. Every morning (לבּקרים as in Psalm 73:14; Isaiah 33:2; Lamentations 3:23, and לבקרים, Job 7:18), when Jahve shall have taken up His abode in Jerusalem, will he destroy all evil-doers (רשׁעי as in Psalm 119:119), i.e., incorrigibly wicked ones, wherever he may meet them upon the earth, in order that all workers of evil may be rooted out of the royal city, which is now become the city of Jahve.