Verse-by-Verse Bible Commentary
Psalms 101:2

Clarke's Commentary

Verse Psalms 101:2. I will behave myself wisely — God's law prescribes a perfect way of life; in this perfect way I have professed to walk, and I must act wisely in order to walk in it.

When wilt thou come unto me? — I can neither walk in this way, nor grow wise unto salvation, unless thou come unto me by thy grace and Spirit; for without thee I can do nothing.

I will walk within my house — It is easier for most men to walk with a perfect heart in the Church, or even in the world, than in their own families. How many are as meek as lambs among others, when at home they are wasps or tigers! The man who, in the midst of family provocations, maintains a Christian character, being meek, gentle, and long-suffering to his wife, his children, and his servants, has got a perfect heart, and adorns the doctrine of God his Saviour in all things.

The original is very emphatic; אתהלך ethhallech, "I will set myself to walk," I will make it a determined point thus to walk. I will bear and forbear with children, servants, c., not speaking rashly, nor giving way to bad tempers. Through various motives a man will behave with propriety and decorum among others but none of these motives operate in his own house, where he feels himself master, and consequently under no restraint.

Bridgeway Bible Commentary

Psalms 101:0 Principles of government

David here sets out the principles he sought to follow in his government of Israel. In view of the high ideals outlined here, it is not surprising that people such as Joab, Ahithophel and Absalom found David a hindrance to the success of their devious plans and selfish ambitions.
The chief concerns of David are loyalty to God and justice to his people. In his personal life he is determined to be strictly honest, pure in thoughts and actions, and uncompromisingly opposed to all evil (1-4). As for those who live in his palace, his ministers and officials, he will not tolerate any who are treacherous, proud, deceitful or untruthful. He will accept only those who are trustworthy and blameless (5-7). As for the people he governs, he will be strictly just in punishing the wicked, no matter how much money and power they may have (8).

Coffman's Commentaries on the Bible

THE KING'S RESOLUTIONS FOR HIS OWN CONDUCT

"I will sing of lovingkindness and justice: Unto thee, O Jehovah, will I sing praises. I will behave myself wisely in a perfect way: Oh when wilt thou come unto me? I will walk within my house with a perfect heart. I will set no base thing before mine eyes: I hate the work of them that turn aside; It shall not cleave unto me. A perverse heart shall depart from me: I will know no evil thing."

"Lovingkindness and justice" The motto of David's reign would be God's lovingkindness and justice, principles which the king here resolved to establish in his kingdom. There would be lovingkindness to the widows, the fatherless, the poor and oppressed; and justice would be meted out to evil-doers.

"I will behave myself wisely in a perfect way" An alternative reading of this is, "I will give heed unto the perfect way." The idea seems to be that David would do his best to live perfectly in God's sight.

"Oh when wilt thou come unto me?" Maclaren interpreted this as, "David's longing to see the Ark of the Covenant brought to Jerusalem."Footnote is not available He applied this as an indication of the early date of the psalm in David's reign. However, we believe a better view of this expression was that of Adam Clarke, "I can neither walk in this perfect way, nor grow wise unto salvation, unless thou come unto me by the grace of thy Spirit; for without thee I can do nothing."Adam Clarke's Commentary on the Bible (London: T. Mason and G. Lane, 1837), op. cit., p. 537.

"I will walk within my house with a perfect heart" This is the truly revealing test of human character. An interview with any personal counselor will confirm the fact that many men whose public behavior is above reproach exhibit the qualities of a wasp or a tiger in the presence of their own families. Abused and tyrannized wives or children are common social consequences of this.

A Christian man should walk before his own family with the utmost care to treat them with lovingkindness, consideration, understanding, and toleration of their mistakes, loving them, as an apostle said, "even as Christ loved the Church and gave himself up to death for her." Such a person adorns the doctrine of God.

"I will set no base thing before mine eyes" "He will not allow any proposition or purpose that is morally worthless or vile to be brought before him for consideration."F. Delitzsch, Vol. V-C, p. 109.

"I hate the work of them that turn aside" The "turning aside" here is a reference to sin, "missing the mark." The alternative reading renders it, "I hate the doing of unfaithfulness."

"A perverse heart shall depart from me" A king especially needed a resolution of this kind, because pride and stubbornness have led to the ruin of many a monarch. A perverse heart is the opposite of a heart that consents to be corrected by the Word of God. David indeed manifested the quality extolled here in his humbly accepting the reproof of Nathan the prophet following his shameful conduct with Bathsheba.

"I will know no evil thing" The alternative reading is, "I will know no evil person." The resolution is that no evil person, or evil thing, shall be accepted and tolerated as an adviser, an associate, or a deputy authority under him.

Barnes' Notes on the Whole Bible

I will behave myself wisely - In the choice of principles to guide me; in my conduct in my family; in my official relations. This expresses a “desire” to act wisely, and a “purpose” to do it.

In a perfect way - In accordance with the perfect rules of right. I will make these my guide. I will “aim” to be perfect; I will have before me a perfect standard.

O when wilt thou come unto me? - Perhaps this would be better rendered, “When thou dost come unto me;” that is, When then dost visit me and my dwelling, thou shalt find that these are the principles which regulate and govern me in my house. The idea is that God would come to visit his habitation, and inspect his conduct; and that whenever this should occur, however often it might be, or however unexpectedly he might come, he should “always” find these principles governing him in his family. A man should so live that “whenever” God comes into his dwelling, or when anyone comes, or however narrow and searching may be the inspection, these principles shal be found to regulate his conduct.

I will walk within my house - Before my family; in the principles which shall govern me there.

With a perfect heart - Always aiming to do exactly that which is right: in my general conduct; in the rules by which I live; in my treatment of all under my charge and in my employ. The great principles of “right,” in everything - in the smallest matters - shall guide and govern me.

Calvin's Commentary on the Bible

2I 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.

Smith's Bible Commentary

This time shall we turn in our Bibles to Psalms 101:1-8 . Psalms 101:1-8 is a psalm of David, and David declares in the first verse,

I will sing of mercy and judgment: unto thee, O LORD, will I sing ( Psalms 101:1 ).

Now though David says he is going to sing of mercy and of judgment, in his song I find nothing of mercy, only of judgment. And David was very strong in his desires of God concerning his enemies and concerning the wicked. And David, of course, was interested in mercy concerning himself, but concerning his enemies he was always concerned with judgment. David, of course, is much like we are. We want mercy. Whenever we've done wrong we want mercy, but whenever someone wrongs us, then we want judgment on them. And that is only human nature I guess, but David so often is expressing his desires upon his enemies. And though he says, "I will sing of mercy and judgment," as we look at the song, David said,

I will behave myself wisely in a perfect way. O when will you come unto me? I will walk within my house with a perfect heart ( Psalms 101:2 ).

Now the word perfect has changed its meaning through the years, and in the scriptural use of the word perfect, it is not referring to something that is without fault, but it is referring to something that is complete. So I will walk with a complete heart towards God. My heart completely towards Him, rather than my heart being perfect, you know, there's no sin in my heart, or no evil, or nothing bad in my heart. It doesn't mean that. It means that it's a complete heart towards God.

I will set no wicked thing before my eyes: I hate the work of them that turn aside; it will not cleave to me. A froward heart shall depart from me: I will not know a wicked person. Who so privately slanders his neighbor, I will cut him off: he that has a high look and a proud heart I will not allow. My 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. He that worketh deceit shall not dwell within my house: he that tells lies shall not tarry in my sight. I will early destroy all the wicked of the land; that I may cut off all the wicked doers from the city of the LORD ( Psalms 101:3-8 ).

So David doesn't really say much of mercy but much of judgment in this song. How that he will bring a judgment against the wicked, the slanderer, the proud, and the deceitful. "

Dr. Constable's Expository Notes

Psalms 101

David voiced his desire and commitment to maintain holiness in his personal life, and in his court, in this royal psalm. One writer classified this as a psalm of dedication. [Note: Wiersbe, The . . . Wisdom . . ., p. 273.]

"The qualities of Jesus the Messiah, as given in Isaiah 11:1-5 and in this psalm, reveal a fulfillment of the theocratic ideal: concern for integrity, justice, and devotion. Similarly, the followers of Jesus must conform to his high standards (Psalms 101:6; cf. 1 Timothy 3:1-16; 2 Timothy 2:14-26; Titus 1:6-9)." [Note: VanGemeren, p. 640.]

Dr. Constable's Expository Notes

2. David’s commitment to personal integrity 101:2

The writer next promised to live blamelessly before God. He was saying he would live in a way that would make it possible for God to bless him and his kingdom. His godliness would begin at home (cf. 1 Timothy 3:1-7). Most ancient Near Eastern monarchs indulged their sinful human natures by the way they lived.

Gill's Exposition of the Whole Bible

I will behave myself wisely in a perfect way, e.] So David did before he came to the throne, which made Saul fear him, and the people love him, 1 Samuel 18:14 and so he resolved to do, and did afterwards and thus it becomes all good men, in every station of life, to do: and then do they behave wisely, when they walk circumspectly, not as fools, but as wise, redeeming the time; when they make the perfect law of liberty, the word of God, the rule of their faith; take Christ for their pattern and example, and the Spirit for their guide; when they walk as becomes the Gospel of Christ; seek the glory of God, and the good of others; behave inoffensively to all, and live as pilgrims and strangers here; attending closely to their duty, walking in all the commandments of the Lord blameless: and yet it is certain that no man lives without sin, or does or can behave himself wisely in so "perfect a way" and manner as to have no fault in him; wherefore this seems most applicable to Christ, who, as it was prophesied he should, so he did "deal prudently", or behave wisely, Isaiah 52:13, where the same word is used as here; and this is true of Christ throughout the whole of his life; in his infancy, when but twelve years of age; in his public ministry, in his conduct towards all men; in his answers to the ensnaring questions of his enemies; in his behaviour at his apprehension, arraignment, condemnation and crucifixion; and this to perfection, so as that the least fault could not be found in him:

O when wilt thou come unto me? and perform thy promise in bringing me to rule over all the tribes of Israel: or it may be read without an interrogation, "when thou wilt come unto me" g; that is, when thou wilt grant me thy gracious presence, and divine assistance, then I will behave myself wisely, in a perfect way; or "in the way of perfect" h and upright men, and will walk with them, and do as they do; without the grace of God, and strength of Christ, and the assistance of the Spirit, nothing is to be done that is wise and good: if it is applied to Christ, it respects the time of his sufferings and death, when he was without the divine Presence and help:

I will walk within my house with a perfect heart; or "in the integrity of my heart" i; in a sincere and upright manner, ruling my own house well, and setting a good example to all in the family; and so should all good men do, performing all duties of religion in the family; be a pattern of good works, bring up their children in the nurture and admonition of the Lord, and neglect nothing that may contribute to their real good and the glory of God: the house of Christ is his church and people: here he walks and manifests himself, giving proofs of his sincere love and affection to them: the Targum paraphrases it,

"the house of my doctrine;''

such is the church of Christ, Isaiah 2:3.

g So V. L. Musculus, Cocceius, Gejerus, Junius Tremellius, Piscator, Tigurine version. h בדרך תמים "in via integri" so some in Michaelis. i בתם לבבי "in integritate cordis mei", Tigurine version, Piscator, Cocceius, Gejerus.

Henry's Complete Commentary on the Bible

A psalm of David.

      1 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.

      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 (Psalms 101:1; Psalms 101:1): I will sing of mercy and judgment, that is,

      1. Of God's mercy and judgment, and then it looks back upon the dispensations of Providence concerning David since he was first anointed to be king, during which time he had met with many a rebuke and much hardship on the one hand, and yet, on the other hand, had had many wonderful deliverances wrought for him and favours bestowed upon him; of these he will sing unto God. Note, (1.) God's providences concerning his people are commonly mixed--mercy and judgment; God has set the one over-against the other, and appointed them April-days, showers and sunshine. It was so with David and his family; when there was mercy in the return of the ark there was judgment in the death of Uzza. (2.) When God in his providence exercises us with a mixture of mercy and judgment it is our duty to sing, and sing unto him, both of the one and of the other; we must be suitably affected with both, and make suitable acknowledgments to God for both. The Chaldee-paraphrase of this is observable: If thou bestowest mercy upon me, or If thou bring any judgment upon me, before thee, O Lord! will I sing my hymns for all. Whatever our outward condition is, whether joyful or sorrowful, still we must give glory to God, and sing praises to him; neither the laughter of a prosperous condition nor the tears of an afflicted condition must put us out of tune for sacred songs. Or,

      2. It may be understood of David's mercy and judgment; he would, in this psalm, promise to be merciful, and just, or wise, for judgment is often put for discretion. To do justly and love mercy is the sum of our duty; these he would covenant to make conscience of in that place and relation to which God had called him and this in consideration of the various providences of God that had occurred to him. Family-mercies and family-afflictions are both of them calls to family-religion. David put his vow into a song or psalm, that he might the better keep it in his own mind and frequently repeat it, and that it might the better be communicated to others and preserved in his family, for a pattern to his sons and successors.

      II. The general resolution David took up to conduct himself carefully and conscientiously in his court, Psalms 101:2; Psalms 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,1 Timothy 3:4. When David had his hands full of public affairs, yet he returned to bless his house, 2 Samuel 6:20. He resolves, (1.) To act conscientiously and with integrity, to walk in a perfect way, in the way of God's commandments; that is a perfect way, for the law of the Lord is perfect. This he will walk in with a perfect heart, with all sincerity, not dissembling either with God or men. When we make the word of God our rule, and are ruled by it, the glory of God our end, and aim at it, then we walk in a perfect way with a perfect heart. (2.) To act considerately and with discretion: I will behave myself wisely; I will understand or instruct myself in a perfect way, so some. I will walk circumspectly. Note, We must all resolve to walk by the rules of Christian prudence in the ways of Christian piety. We must never turn aside out of the perfect way, under pretence of behaving ourselves wisely; but, while we keep to the good way, we must be wise as serpents.

      2. A good prayer: O when wilt thou come unto me? Note, It is a desirable thing, when a man has a house of his own, to have God come to him and dwell with him in it; and those may expect God's presence that walk with a perfect heart in a perfect way. If we compare the account which the historian gives of David (1 Samuel 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 (Psalms 101:3; Psalms 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, Isaiah 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 (Psalms 101:4; Psalms 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 (Psalms 101:5; Psalms 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,Proverbs 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 (Psalms 101:7; Psalms 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,Revelation 22:15.

      V. His resolution to put those in trust under him that were honest and good (Psalms 101:6; Psalms 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 (1 Samuel 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 (Psalms 101:8; Psalms 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.