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Commentary on Psalms 101 verses 1–8
David here cuts out to himself and others a pattern both of a good magistrate and a good master of a family; and, if these were careful to discharge the duty of their place, it would contribute very much to a universal reformation. Observe,
I. The chosen subject of the psalm (Psa 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, Psa 101:2. We have here,
1.A good purpose concerning his conversation - concerning his conversation in general (how he would behave himself in every thing; he would live by rule, and not at large, not walk at all adventures; he would, though a king, by a solemn covenant bind himself to his good behaviour), and concerning his conversation in his family particularly, not only how he would walk when he appeared in public, when he sat in the throne, but how he would walk within his house, where he was more out of the eye of the world, but where he still saw himself under the eye of God. It is not enough to put on our religion when we go abroad and appear before men; but we must govern ourselves by it in our families. Those that are in public stations are not thereby excused from care in governing their families; nay, rather, they are more concerned to set a good example of ruling their own houses well, Ti1 3:4. When David had his hands full of public affairs, yet he returned to bless his house, Sa2 6:20. He resolves, (1.) To act conscientiously and with integrity, to walk in a perfect way, in the way of God's commandments; that is a perfect way, for the law of the Lord is perfect. This he will walk in with a perfect heart, with all sincerity, not dissembling either with God or men. When we make the word of God our rule, and are ruled by it, the glory of God our end, and aim at it, then we walk in a perfect way with a perfect heart. (2.) To act considerately and with discretion: I will behave myself wisely; I will understand or instruct myself in a perfect way, so some. I will walk circumspectly. Note, We must all resolve to walk by the rules of Christian prudence in the ways of Christian piety. We must never turn aside out of the perfect way, under pretence of behaving ourselves wisely; but, while we keep to the good way, we must be wise as serpents.
2.A good prayer: O when wilt thou come unto me? Note, It is a desirable thing, when a man has a house of his own, to have God come to him and dwell with him in it; and those may expect God's presence that walk with a perfect heart in a perfect way. If we compare the account which the historian gives of David (Sa1 18:14), we shall find how exactly it answers his purpose and prayer, and that neither was in vain. David, as he purposed, behaved himself wisely in all his ways; and, as he prayed, the Lord was with him.
III. His particular resolution to practise no evil himself (Psa 101:3): "I will set no wicked thing before my eyes; I will not design nor aim at any thing but what is for the glory of God and the public welfare." He will never have it in his eye to enrich himself by impoverishing his subjects, or enlarge his own prerogative by encroaching on their property. In all our worldly business we must see that what we set our eyes upon be right and good and not any forbidden fruit, and that we never seek that which we cannot have without sin. It is the character of a good man that he shuts his eyes from seeing evil, Isa 33:15. "Nay, I hate the work of those that turn aside from the paths of equity (Job 31:7), not only I avoid it, but I abhor it; it shall not cleave to me. If any blot of injustice should come on my hands, it shall be washed off quickly."
IV. His further resolution not to keep bad servants, nor to employ those about him that were vicious. He will not countenance them, nor show them any favour, lest thereby he should harden them in their wickedness, and encourage others to do like them. He will not converse with them himself, nor admit them into the company of his other servants, lest they should spread the infection of sin in his family. He will not confide in them, nor put them in power under him; for those who hated to be reformed would certainly hinder every thing that is good. When he comes to mention particulars he does not mention drunkards, adulterers, murderers or blasphemers; such gross sinners as these he was in no danger of admitting into his house, nor did he need to covenant particularly against having fellowship with them; but he mentions those whose sins were less scandalous, but no less dangerous, and in reference to whom he needed to stand upon his guard with caution and to behave himself wisely. He will have nothing to do, 1. With spiteful malicious people, who are ill-natured, and will bear a grudge a great while, and care not what mischief they do to those they have a pique against (Psa 101:4): "A froward heart (one that delights to be cross and perverse) shall depart from me, as not fit for society, the bond of which is love. I will not know," that is, "I will have no acquaintance or conversation, if I can help it, with such a wicked person; for a little of the leaven of malice and wickedness will leaven the whole lump." 2. With slanderers, and those who take a pleasure in wounding their neighbour's reputation secretly (Psa 101:5): "Whoso privily slanders his neighbour, either raises or spreads false stories, to the prejudice of his good name, him will I cut off from my family and court." Many endeavour to raise themselves into the favour of princes by unjust representations of persons and things, which they think will please their prince. If a ruler hearken to lies, all his servants are wicked, Pro 29:12. But David will not only not hearken to them, but will prevent the preferment of those that hope thus to curry favour with him: he will punish not only him that falsely accuses another in open court, but him that privily slanders another. I wish David had remembered this vow in the case of Mephibosheth and Ziba. 3. With haughty, conceited, ambitious people; none do more mischief in a family, in a court, in a church, for only by pride comes contention: "Therefore him that has a high look and a proud heart will I not suffer; I will have no patience with those that are still grasping at all preferments, for it is certain that they do not aim at doing good, but only at aggrandizing themselves and their families." God resists the proud, and so will David. 4. With false deceitful people, that scruple not to tell lies, or commit frauds (Psa 101:7): "He that worketh deceit, though he may insinuate himself into my family, yet, as soon as he is discovered, shall not dwell within my house." Some great men know how to serve their own purposes by such as are skilful to deceive, and they are fit tools for them to work by; but David will make use of no such persons as agents for him: He that tells lies shall not tarry in my sight, but shall be expelled the house with indignation. Herein David was a man after God's own heart, for a proud look and a lying tongue are things which God hates; and he was also a type of Christ, who will, in the great day, banish from his presence all that love and make a lie, Rev 22:15.
V. His resolution to put those in trust under him that were honest and good (Psa 101:6): My eyes shall be upon the faithful in the land. In choosing his servants and ministers of state he kept to the land of Israel and would not employ foreigners; none shall be preferred but true-born Israelites, and those such as were Israelites indeed, the faithful in the land; for even in that land there were those that were unfaithful. These faithful ones his eyes shall be upon, to discover them and find them out; for they were modest, did not crowd into the city to court preferment, but lived retired in the land, in the country, out of the way of it. Those are commonly most fit for places of honour and trust that are least fond of them; and therefore wise princes will spy out such in their recesses and privacies, and take them to dwell with them and act under them. He that walks in a perfect way, that makes conscience of what he says and does, shall serve me. The kingdom must be searched for honest men to make courtiers of; and, if any man is better than another, he must be preferred. This was a good resolution of David's; but either he did not keep to it or else his judgment was imposed upon when he made Ahithophel his right hand. It should be the care and endeavour of all masters of families, for their own sakes and their children's, to take such servants into their families as they have reason to hope fear God. The Son of David has his eyes upon the faithful in the land; his secret is with them, and they shall dwell with him. Saul chose servants for their goodliness (Sa1 8:16), but David for their goodness.
VI. His resolution to extend his zeal to the reformation of the city and country, as well as of the court (Psa 101:8): "I will early destroy all the wicked of the land, all that are discovered and convicted; the law shall have its course against them." He would do his utmost to destroy all the wicked, so that there might be none left that were notoriously wicked. He would do it early; he would lose no time and spare no pains; he would be forward and zealous in promoting the reformation of manners and suppression of vice; and those must rise betimes that will do anything to purpose in the work. That which he aimed at was not only the securing of his own government and the peace of the country, but the honour of God in the purity of his church, That I may cut off all wicked doers from the city of the Lord. Not Jerusalem only, but the whole land, was the city of the Lord; so is the gospel-church. It is the interest of the city of the Lord to be purged from wicked doers, who both blemish it and weaken it; and it is therefore the duty of all to do what they can, in their places, towards so good a work, and to be zealously affected in it. The day is coming when the Son of David shall cut off all wicked doers from the new Jerusalem, for there shall not enter into it any that do iniquity.
"I set no wicked thing before my eyes" [Psalm 101:3]....I did love no wicked thing. And he explains this same wicked thing: "I hated them that do unfaithfulness." Attend, my brethren. If you walk with Christ in the midst of His house, that is, if either in your heart you have a good repose, or in the Church herself proceed on a good journey in the way of godliness; ye ought not to hate those unfaithful only who are without, but whomsoever also ye may have found within. Who are the unfaithful? They who hate the law of God; who hear, and do it not, are called unfaithful. Hate the doers of unfaithfulness, repel them from you. But you should hate the unfaithful, not men: one man who is unfaithful, has, you see, two names, man, and unfaithful: God made him man, he made himself unfaithful; love in him what God made, persecute in him what he made himself. For when you shall have persecuted his unfaithfulness, you kill the work of man, and freest the work of God. "I hated the doers of unfaithfulness."
“I walked in the innocence of my heart in my house.” I continued to live a life of simplicity, I did not practice duplicity, feigning a different appearance to outsiders while bringing myself to do the opposite at home; instead, my private face corresponded to my public one.
“I will sing your mercy and judgment; to you, O Lord, will I play music.” A heavenly multitude of the blessed on earth brought forth the prelude, that it might in short order include all things. For the power of the Lord always either shows mercy or judgment. But neither mercy is found without his judgment nor his judgment found without his mercy, for both of them join themselves in mutual alliance. Nor does any deed of his appear that does not seem to be filled with all virtues. For just as he said “mercy and judment” here, in another place he says “justice and peace” instead of these two names, and again, “mercy and truth,” or “justice and judgment are the preparation of your seat,” so that everywhere he might show that God is affectionate and just. There is no doubt that this type of speaking can be added among those that are peculiar to the divine Scripture. For also at that glorious time of his coming he shows mercy in the first place when he says, “Come, blessed of my Father,” etc., but not without fairness because he has delivered the promises to the faithful. But afterwards judgment follows when he said to the ungodly, “Depart from me, you cursed, into eternal fire,” but he will nonetheless not say it without affection since he shows that he exacts vengeance after much patience. You see then that these two are both linked together to each other and shine once they have been set in their places. Therefore, let sinners, who wickedly despair of their salvation, listen to the merciful Lord; let the haughty, who do not think that their evil will be punished, understand the judge. Thus here all has been sung most comprehensively and fully, because in these two words all the works of the Lord and the edification of the entire church have manifestly been told.
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SUMMARY
Psalms 101:3 presents a profound declaration by King David, articulating his unwavering commitment to personal integrity, moral discernment, and righteous governance. It serves as a foundational vow from a monarch dedicated to embodying divine principles, pledging to actively reject all forms of evil, both internally by guarding his perceptions and externally by disassociating from wicked practices. This verse underscores the vital importance of cultivating a life of purity, ensuring that corruption finds no foothold in one's character or conduct, thereby setting a transformative standard for both individual believers and those in positions of leadership.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 101:3 employs several powerful literary devices to convey David's unwavering commitment to righteousness and integrity. The phrase "I will set no wicked thing before mine eyes" primarily uses Metonymy, where "eyes" stand for the entire faculty of perception, attention, and mental intake, emphasizing the critical role of what one allows into their mind. It also functions as a Metaphor, portraying the eyes as crucial gatekeepers of the soul, highlighting how visual and mental consumption profoundly shapes one's character. The declaration "I hate the work of them that turn aside" utilizes Strong Language and borders on Hyperbole to express a profound and active moral repugnance, far exceeding mere disapproval, thereby underscoring the intensity and depth of David's conviction. Finally, the statement "[it] shall not cleave to me" employs a vivid Metaphor of physical attachment, suggesting that evil will not adhere to David's being, become part of his essence, or influence his conduct, powerfully reinforcing the theme of complete moral separation and unwavering integrity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 101:3 resonates deeply with the broader biblical emphasis on personal holiness, spiritual discernment, and the active, conscious rejection of evil. It reflects the profound truth that true righteousness is not merely about avoiding outward transgressions, but fundamentally about cultivating an inner purity that vigilantly guards the heart and mind from corrupting influences. This commitment to "hate the work of them that turn aside" aligns perfectly with God's own holy character, who is utterly separate from sin and consistently calls His people to be holy, just as He is holy. The verse serves as a timeless and vital reminder that spiritual vigilance is a lifelong endeavor, requiring intentional choices to align one's perceptions, affections, and actions with divine standards, thereby ensuring that one's life remains a pure vessel for God's redemptive purposes rather than a conduit for wickedness.
REFLECTION AND APPLICATION
Psalms 101:3 offers profound and enduring principles for every believer, extending far beyond those in positions of leadership. In an age saturated with information, diverse ideologies, and pervasive influences, David's solemn vow to "set no wicked thing before mine eyes" challenges us to exercise rigorous discernment regarding the media we consume—what we watch, read, and listen to. It calls us to actively filter out content that promotes violence, immorality, ungodly values, or spiritual emptiness, recognizing that what we allow into our minds profoundly shapes our hearts, desires, and ultimately, our actions. Furthermore, "hating the work of them that turn aside" encourages us to cultivate a holy aversion to sin and its manifold manifestations, not just passively avoiding it but actively detesting its nature and effects. This extends critically to our associations, prompting us to choose companions wisely, understanding that intimate relationships can either build up our faith and character or subtly compromise our moral and spiritual integrity. Ultimately, this verse serves as a powerful call to active spiritual discipline, unwavering personal accountability, and a steadfast commitment to integrity in all areas of life, reminding us that maintaining purity is an ongoing, conscious choice requiring constant vigilance against both overt and subtle influences of evil.
Questions for Reflection
FAQ
Is this verse only applicable to kings or leaders?
Answer: While Psalms 101 is often understood as a "royal psalm" outlining principles for a righteous king, the core commitments expressed in verse 3—guarding one's perceptions, hating evil, and maintaining integrity—are universal biblical principles applicable to all believers. David's vow serves as a profound model for personal holiness and ethical conduct for anyone seeking to live a life pleasing to God, whether in a position of public leadership or in daily private life. The call to purity of heart and mind is foundational for all who follow Christ, as seen in the Sermon on the Mount where Jesus speaks of the blessedness of the pure in heart.
What does "wicked thing" mean in a modern context?
Answer: In a modern context, "wicked thing" (Hebrew, bᵉlîyaʻal, meaning "worthlessness" or "ungodliness") extends beyond overt acts of evil to encompass anything that is morally corrupting, spiritually empty, or contrary to God's truth and character. This includes, but is not limited to, harmful media content (pornography, excessive violence, ungodly entertainment), deceptive ideologies, corrupting influences in relationships, and even unrighteous thoughts or desires that one allows to dwell in the mind. It challenges believers to exercise rigorous discernment in all areas of life, recognizing that even subtle forms of ungodliness can lead to moral decay if not actively resisted. The Apostle Paul exhorts believers to focus their minds on "whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy" in Philippians 4:8, providing a positive framework for what should be set before our eyes.
CHRIST-CENTERED FULFILLMENT
Psalms 101:3 finds its ultimate, perfect, and complete fulfillment in the person and work of Jesus Christ. As the true and righteous King, Jesus perfectly embodied the profound vow David made, but without any blemish or failure. He flawlessly "set no wicked thing before His eyes," consistently and perfectly resisting every temptation of the devil in the wilderness (Matthew 4:1-11) and throughout the entirety of His earthly ministry, never allowing sin to gain even the slightest foothold in His thoughts, desires, or actions. Unlike David, who stumbled and fell into grievous sin, Jesus remained utterly pure, "without sin" (Hebrews 4:15). Furthermore, Jesus perfectly "hated the work of them that turn aside," actively confronting hypocrisy, injustice, and spiritual rebellion, powerfully driving out those who defiled the temple (John 2:13-16) and boldly denouncing the works of darkness. Yet, His righteous hatred for sin was always inextricably coupled with boundless love and compassion for sinners, offering them repentance and glorious redemption. Crucially, absolutely no "wicked thing" ever "cleaved" to Him; He remained perfectly separate, undefiled, and holy, even as He bore the full weight of the sins of the world on the cross, becoming sin for us so that we might become the righteousness of God in Him (2 Corinthians 5:21). Thus, Christ is not only the ultimate example of this psalm's principles but also the divine enabler, empowering believers through His indwelling Spirit to pursue holiness and actively reject evil in their own lives.