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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 101:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"When the wicked man departed from me, I knew him not" [Psalm 101:4]. I approved him not, I praised him not, he pleased me not. For we find the word "to know" occasionally used in Scripture, in the sense of "to be pleased." For what is hidden from God, brethren? Does He know the just, and does He not know the unjust? What do you think of, that He does not know? I say not, what do you think; but what will you ever think, that He will not have seen beforehand? God knows all things, then; and yet in the end, that is in judgment after mercy, He says of some persons: "I will profess unto them, I never knew you; depart from Me, you workers of iniquity." [Matthew 7:23] Was there any one He did not know? But what means, "I never knew you"? I acknowledge you not in My rule. For I know the rule of My righteousness: ye agree not with it, you have turned aside from it, you are crooked. Therefore He said here also: "When the wicked man departed from Me, I knew him not."...Therefore, "when the wicked man departed from me," that is, when the wicked man was unlike me, and was unwilling to imitate my paths, was unwilling in his wickedness to live as I had proposed myself for his imitation; "I knew him not." What means, "I knew him not"? Not that I was ignorant of him, but that I did not approve him.
“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 101:4 encapsulates King David's profound commitment to personal and governmental integrity, declaring his resolute rejection of moral perversity and wicked associations. This verse, a foundational element within a "royal psalm," illuminates the king's unwavering dedication to cultivating a righteous court and maintaining a pure heart. It underscores the vital principle that authentic leadership, and indeed a life of spiritual uprightness, originates from an internal resolve for rectitude and extends to the deliberate choice of one's closest companions and influences, recognizing their direct impact on justice and societal stability.
Context
Literary Context
Psalms 101 is a programmatic "royal psalm" authored by King David, serving as a solemn declaration of the principles by which he intends to govern his kingdom and conduct his personal life. It functions as a king's vow, outlining an ideal standard for righteous rule and personal integrity. Situated within Book IV of the Psalter, it follows psalms that often reflect on national struggles and the need for God's righteous judgment, rendering David's commitment to justice and purity particularly poignant and timely. The psalm's structure progresses from a general declaration of intent in Psalms 101:1 to specific vows concerning his personal conduct in Psalms 101:2 and the composition of his court from Psalms 101:3 through Psalms 101:8. Verse 4 specifically sharpens the focus on the king's resolve regarding his inner circle and personal associations, emphasizing the internal disposition of those he will keep far from his presence.
Historical & Cultural Context
In ancient Israel, the king held a dual role as both a political sovereign and a spiritual representative, expected to uphold God's law and embody righteousness before the nation. His court was not merely an administrative body but a direct reflection of his character and a crucial instrument of governance. The presence of "froward" or wicked individuals in the king's inner circle could inevitably lead to corruption, injustice, and ultimately, divine disfavor upon the entire nation. David, as the newly established king, understood the immense weight of his office and the imperative need to establish a kingdom founded on divine justice and integrity, distinct from the corrupt practices prevalent in surrounding nations. His vow in Psalms 101 thus reflects a conscious and deliberate effort to establish a righteous administration, recognizing that the king's personal ethics and the moral quality of his advisors were paramount for the well-being and covenant faithfulness of the entire society. This commitment was essential for fulfilling the covenant promises made to him and his descendants, as detailed in passages such as 2 Samuel 7.
Key Themes
This verse significantly contributes to several overarching themes within the Psalter and the broader biblical narrative. Firstly, it highlights Righteous Governance, emphasizing that ethical leadership is intrinsically rooted in personal integrity and the meticulous selection of associates. A king's commitment to justice and purity, as expressed here, is presented as a non-negotiable prerequisite for a stable, blessed, and God-honoring kingdom. Secondly, it powerfully underscores the theme of Personal Integrity and Purity, demonstrating that true righteousness commences in the heart. David's resolute declaration to keep a "froward heart" far from him speaks to an internal, deep-seated commitment to moral uprightness that precedes outward actions. Thirdly, it emphasizes Separation from Evil, not in a monastic or isolationist sense, but as a deliberate and active refusal to condone, participate in, or closely associate with wickedness. This theme resonates deeply with the call for God's people to be distinct and holy, as articulated in the Mosaic Law (e.g., Leviticus 11:44) and later echoed throughout the wisdom literature of Proverbs. The king's vow to "not know a wicked person" is a practical and profound outworking of this principle applied to the highest office in the land.
Exposition and Analysis
Key Word Analysis
This Hebrew term (H6141, עִקֵּשׁ) means "distorted," "perverse," "crooked," or "false." It describes a disposition that is morally twisted, inherently contrary to what is right and true. When applied to a "heart," it signifies a deep-seated moral corruption, a will that is bent away from righteousness and inclined towards deceit and deviance from God's standards. David's declaration indicates his commitment to honesty, straightforwardness, and moral rectitude, utterly rejecting such a disposition from his presence and influence.
The Hebrew word (H3045, יָדַע) for "know" is exceptionally rich in meaning, extending far beyond mere intellectual awareness. In this context, it signifies intimate acquaintance, approval, close association, or even fellowship. It implies a deep, experiential knowledge that shapes one's character and conduct. David is not suggesting he will be ignorant of the existence of wicked people, but rather that he will not approve of them, welcome them into his confidence, or maintain close fellowship with them. This is a commitment to a discerning and morally pure inner circle.
This term (H7451, רָע) refers to those who are bad, evil, unrighteous, or hostile to God's ways. It describes individuals who act contrary to divine law and justice, often characterized by active wrongdoing, oppression, or moral depravity. David's refusal to "know" such individuals underscores his unwavering resolve to distance himself from those whose lives are defined by ungodliness and injustice, ensuring his court and personal life reflect righteousness.
Verse Breakdown
"A froward heart shall depart from me"
This clause reveals the king's profound commitment to internal purity and the moral character of his immediate environment. A "froward heart" represents a disposition of perversity, deceit, and moral distortion. David declares that such a disposition, whether found within himself or in those closest to him, will not be tolerated. This is a forceful rejection of internal corruption and external influence that would compromise his integrity or the righteousness of his rule. It signifies a proactive purification of his inner self and his court, ensuring that the very core of his being and his administration is aligned with God's standards.
"I will not know a wicked [person]"
Building upon the previous clause, this statement extends the king's commitment to his associations and the composition of his court. The verb "know" (yada') here implies more than a superficial acquaintance; it signifies intimate fellowship, approval, or deep personal connection. David is vowing not to welcome, affirm, or maintain close relationships with individuals characterized by wickedness. This is a crucial aspect of righteous leadership, as the king's companions directly influence his decisions, the moral tone of his court, and the public perception of his reign. The bracketed "[person]" in the KJV clarifies that "wicked" refers to individuals, emphasizing the discernment required in choosing one's companions.
Literary Devices
Psalms 101:4 employs several potent literary devices to convey its profound message. The primary device is Vow/Oath, as the entire psalm functions as a programmatic declaration of the king's steadfast commitment to righteous governance. This performative speech act underscores the solemnity and binding nature of David's resolve. There is also clear Antithesis, implicitly contrasting the king's desired state of purity and righteousness with the "froward heart" and "wicked person" he explicitly rejects. This creates a sharp moral distinction, highlighting the stark choice between good and evil. The phrase "froward heart" utilizes Metonymy, where "heart" stands for the entire inner being—the seat of intellect, will, and emotion—emphasizing that the moral distortion originates from within the core of a person. Furthermore, the two clauses exhibit a powerful form of Parallelism, where the second clause ("I will not know a wicked [person]") reinforces and expands upon the first ("A froward heart shall depart from me"), moving seamlessly from an internal disposition to external associations, both being objects of the king's determined rejection.
Theological and Thematic Connections
Psalms 101:4 articulates a profound theological principle: that righteousness is not merely an outward act but begins with an internal disposition and extends to the company one keeps. This verse profoundly reflects God's own character, as He is utterly separate from evil and cannot "know" or approve of wickedness in the sense of intimate fellowship or endorsement. For David, a king ruling in God's stead, this commitment was essential for reflecting divine justice and holiness in his earthly reign. It highlights the biblical emphasis on discernment and the understanding that our associations profoundly shape our character and spiritual trajectory. The call to separate from evil is a consistent thread throughout Scripture, urging believers to align themselves with God's purity and truth, rather than being conformed to the world's corruption.
Reflection and Application
While Psalms 101:4 is a king's vow, its principles are profoundly applicable and challenging for every believer today. It calls us to a radical and uncompromising commitment to personal integrity, reminding us that our spiritual walk begins with the purification of our hearts. Just as David sought to remove "frowardness" from his court, we are called to meticulously examine our own inner lives, identifying and repenting of any twisted desires, deceitful motives, or perverse inclinations that stand contrary to God's truth. This requires honest self-assessment, humility, and a willingness to allow the Holy Spirit to expose and transform areas of moral compromise within us. Furthermore, the verse serves as a powerful reminder of the critical importance of choosing our closest companions wisely. Our associations significantly influence our character, values, and spiritual trajectory, either drawing us closer to God or pulling us away. We are called to be discerning, recognizing that intimate fellowship with those who actively embrace wickedness can corrupt our own walk and compromise our witness. This does not mean isolating ourselves from the world or refusing to engage with non-believers for evangelism and ministry, but rather exercising profound wisdom in who we allow into our inner circle—those who most deeply shape our thoughts, attitudes, and actions. It is a compelling call to maintain a steadfast moral stand, refusing to participate in or condone evil, and striving for purity in all spheres of life, reflecting the holiness of God.
Questions for Reflection
FAQ
What does 'froward heart' mean in a practical sense for believers today?
A "froward heart" (Hebrew: ʻiqqêsh) refers to a disposition that is twisted, perverse, or morally crooked. Practically, for believers today, it signifies a heart that is stubbornly resistant to God's truth, prone to deceit, or inclined towards moral compromise. It's a heart that prioritizes self-will over divine will, or seeks to justify unrighteousness rather than embracing God's righteousness. It can manifest as a lack of integrity, a tendency to manipulate others, a stubborn refusal to acknowledge personal sin, or a general bent toward deviance from biblical standards. Recognizing a "froward heart" within oneself involves honest self-examination, acknowledging areas where one's desires or intentions are not aligned with God's righteous standards, and actively seeking repentance and transformation through the sanctifying power of the Holy Spirit.
Does 'I will not know a wicked person' mean I should avoid all contact with non-believers?
No, this verse does not advocate for complete isolation from non-believers or those who do not share our moral convictions. The Hebrew word "know" (yâdaʻ) in this context implies intimate fellowship, approval, or a close association that profoundly influences one's character and conduct. It's about refusing to enter into deep, approving relationships or partnerships that would compromise one's faith or integrity. The Bible clearly calls believers to be "salt and light" in the world (Matthew 5:13-16), which necessitates engaging with people from all walks of life, including those who are not followers of Christ, for the purpose of evangelism and demonstrating God's love. However, it also warns against being "unequally yoked" with unbelievers in ways that would lead to spiritual compromise or a blurring of moral lines (2 Corinthians 6:14). The key is discernment: we are called to be in the world, but not of the world, maintaining our distinctiveness and moral purity while still extending grace and truth to all.
Christ-Centered Fulfillment
Psalms 101:4 finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. David's vow to keep a "froward heart" far from him and to "not know a wicked person" speaks to the ideal of a perfectly righteous king, an ideal that only Christ fully embodies. Jesus' heart was never "froward"; it was perfectly aligned with the will of His Father, pure, upright, and utterly without deceit or perversity (Hebrews 4:15). While He "knew" no sin in terms of personal experience or complicity (2 Corinthians 5:21), He intimately "knew" sinners in order to save them, demonstrating a divine balance between absolute purity and compassionate outreach. He associated with tax collectors and prostitutes, not to condone their sin, but to call them to repentance and offer them new life and transformation (Matthew 9:10-13). As the true King, Jesus establishes a kingdom founded on perfect righteousness and justice, where no "froward heart" can ultimately reside (Revelation 21:27). Through His atoning sacrifice, He purifies the hearts of His followers, enabling them by His Spirit to increasingly put away "frowardness" and to live lives separated from the dominion of wickedness, reflecting the very purity and character of their King (1 Peter 1:15-16).