TRV
Study This Verse
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.
And Jezebel was able to injure the most religious Naboth by her false accusations; but then it was the wicked and apostate Ahab who listened to her. But the most holy David, whose example you ought to follow, as all pray that you may, does not favor such people but was apt to turn away from them and avoid them, as raging dogs. He says, “Whoever secretly slanders his neighbor, him will I destroy.” For he kept the commandment that says, “You shall not receive a false report.” And false are the reports of these people in your sight. You, like Solomon, have required of the Lord (and you ought to believe yourself to have obtained your desire), that it would seem good to him to remove far from you vain and lying words.
I beseech you, let us avoid altogether passing sentence on our neighbor. You see, even though you have no share in judicial authority and yet you still pass judgment in your mind, you have rendered yourself guilty of sin for accepting no proof and acting in many cases only on suspicion and mere slander. This, in fact, was the reason blessed David also cried out in the words, “The one who slanders his neighbor in secret I drove out.” Do you see the extraordinary degree of virtue? Not only did he not entertain what was said but he also gave short shrift to the person bent on slandering his brother. So if we, too, want to reduce our own faults, we should be on our guard about this most of all, not to condemn our brothers or to encourage those anxious to slander them, but rather to rebuff them as the inspired author recommended and utterly repel them. In fact, I am inclined to think this is what the inspired author Moses also was indicating in his words, “Do not accept an idle report.”
And whence were you fed? And what pleased you, when he did not eat with you? "My eyes," he says, "were upon such as are faithful in the land, that they might sit with me" [Psalm 101:6]. That is, that with Me they might be seated. In what sense are they "to sit"? "You shall sit on twelve thrones, judging the twelve tribes of Israel." [Matthew 19:28] The faithful of the earth judge, for to them it is said, "Do you not know, that we shall judge angels?" [1 Corinthians 6:3] "Whoso walks in a spotless way, he ministered unto me." To "Me," he says, not to himself. For many minister the Gospel, but unto themselves; because they seek their own things, not the things of Jesus Christ. [Philippians 2:21] ...
He [Poemen] also said, “If a monk hates two things, he is able to free himself from the world, and these are,” he said, “the gratifications of the body and vainglory.”The same old man also said, “Wrath is a natural thing in a person, it is his nature, but it must be used to cut off evil passions. Hunger is natural in a person, but it must be employed [in satisfying] the needs of the body and not [to gratify] the feeling of eager lust [to eat], even as the blessed David said, “With him whose eye is lofty and whose heart is greedy I have not eaten.” Sleep “too is natural in humankind, but [it must not be indulged] to satiety.”
Continue studying Psalms 101:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalm 101:6 articulates King David's profound commitment to righteous governance, establishing a core principle for his administration: he will actively seek out and elevate individuals characterized by unwavering faithfulness and blameless conduct. This verse serves as a foundational declaration that only those embodying trustworthiness and moral integrity will be granted proximity to the king and entrusted with positions of service within his court, thereby ensuring a just and God-honoring reign.
CONTEXT
Literary Context: Psalm 101 is a royal psalm, often titled "A King's Vow" or "A Psalm of Resolution," which meticulously outlines the moral and administrative principles by which David intends to rule his kingdom and conduct his personal life. It commences with a declaration of his commitment to singing of God's steadfast love and justice (Psalm 101:1), followed by a personal pledge to walk in a blameless way within his own household (Psalm 101:2). The psalm then details what David will reject—wickedness, perversity, slanderers, and pride (Psalm 101:3-5)—before pivoting to whom he will embrace. Verse 6 thus stands as the positive counterpart to these preceding rejections, explicitly stating the kind of people David will seek out and empower, forming the ethical core of his righteous administration. This commitment to both personal and public integrity is central to the psalm's message, culminating in his resolute determination to eradicate evil from the city of the Lord (Psalm 101:8).
Historical & Cultural Context: Composed by King David, this psalm reflects the unique challenges and responsibilities of an ancient Near Eastern monarch, particularly one chosen by God to rule Israel. Unlike surrounding nations where kings often ruled by arbitrary power or personal whim, Israelite kings were expected to govern according to God's covenant and law, embodying justice and righteousness. The Mosaic Law provided specific directives for kings, emphasizing humility and adherence to God's statutes, as seen in Deuteronomy 17:14-20. David's vow to surround himself with the faithful was a radical departure from the common practice of appointing officials based solely on family ties, political expediency, or personal loyalty rather than genuine character. In a court setting often rife with intrigue, flattery, and self-serving ambition, David's declaration was a bold statement of his intent to establish a government founded on divine principles, mirroring the character of the God he served.
Key Themes: This verse powerfully contributes to several overarching themes within the Psalter and the broader biblical narrative. Firstly, it highlights the theme of Godly Leadership and Discernment, emphasizing that a righteous leader must possess the wisdom and moral clarity to identify and empower individuals who reflect God's own character. David's "eyes" are actively discerning, seeking out moral excellence. Secondly, it underscores the Value of Faithfulness and Integrity as indispensable qualities for those in positions of trust and service. The qualities of being "faithful" and walking in a "perfect way" are presented as non-negotiable for participation in the king's inner circle and administration. This aligns with the biblical call for God's people to live with integrity, as seen in God's command to Abraham to walk blamelessly. Lastly, the verse speaks to the theme of Divine Favor and Service, illustrating that true character is rewarded with both proximity ("dwell with me") and opportunity ("he shall serve me"). This mirrors the principle that God Himself seeks out and uses the faithful for His purposes, as His eyes range throughout the earth to strengthen those whose hearts are fully committed to Him.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 101:6 employs several literary devices to convey its profound message. The phrase "Mine eyes [shall be] upon" utilizes Metonymy, where "eyes" stands for the king's active discernment, careful selection, and watchful oversight, representing his entire faculty of judgment and intention. The verse also exhibits a clear form of Synonymous Parallelism between "the faithful of the land" and "he that walketh in a perfect way," where the second phrase restates and amplifies the meaning of the first, emphasizing the dual aspects of inner loyalty and outward, consistent conduct. The entire psalm, including this verse, functions as a Royal Decree or Vow, a formal declaration of the king's administrative and personal policy, establishing a moral standard for his reign and outlining the principles of his court. Furthermore, the concept of "dwelling with me" and "serving me" can be seen as Figurative Language for close association, trusted responsibility, and privileged access within the king's court, highlighting the honor and intimate relationship bestowed upon the chosen.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 101:6 offers profound theological insights into the nature of righteous leadership and the qualities God values in His servants. David's commitment to seeking out the faithful reflects a divine principle: God Himself is faithful and seeks faithfulness in His people. This verse teaches that true authority, whether human or divine, is exercised through integrity and relies on the character of those who serve. It underscores the biblical truth that God's kingdom operates on principles of righteousness, where trustworthiness and blameless conduct are prerequisites for meaningful service and intimate fellowship. The proximity promised ("dwell with me") is not merely physical but speaks to a shared purpose and trust, mirroring God's desire for His people to "dwell" in His presence through a life of obedience and devotion. This principle extends beyond the royal court to every sphere of life, reminding believers that their character is paramount in their walk with God and their service to others.
REFLECTION AND APPLICATION
Psalm 101:6 serves as a powerful call to personal integrity and discerning leadership for believers today. As followers of Christ, we are called to embody the "perfect way" in our own lives, striving for blameless conduct and unwavering faithfulness in all our interactions, knowing that God's "eyes" are upon us. This verse challenges us to critically evaluate our own "inner circle"—the people we choose to associate with, empower, and trust—whether in family, friendships, business, or ministry. Just as David sought out those of integrity, we are encouraged to align ourselves with those who demonstrate genuine character, for "bad company corrupts good character" (1 Corinthians 15:33). Moreover, it reminds us that God Himself is seeking faithful servants for His kingdom. Cultivating a life of integrity and trustworthiness prepares us for the opportunities He will provide, enabling us to "dwell with" Him in deeper communion and to "serve Him" effectively in whatever sphere He places us. Our faithfulness in the small things often precedes greater responsibilities, reflecting God's trust in those who prove themselves reliable.
Questions for Reflection
FAQ
Does "perfect way" in this verse imply sinless perfection, which is unattainable for humans?
Answer: No, the Hebrew phrase tâmîym derek (תָּמִים דֶּרֶךְ), translated as "perfect way," does not mean sinless perfection. Instead, tâmîym conveys the idea of wholeness, completeness, integrity, or blamelessness in character and conduct. It refers to a sincere, undivided devotion to God's standards and a life lived without hypocrisy or moral compromise. Examples like Noah and Job are described as "blameless" or "perfect" in the Old Testament, indicating their uprightness and integrity before God, not their absolute sinlessness. For David, it signifies a king who genuinely strives to live according to God's will and expects the same sincerity and moral consistency from his chosen officials. It speaks to a heart fully committed to God's path.
How does Psalm 101:6 apply to leaders today, beyond a king?
Answer: While originally a royal psalm, the principles of Psalm 101:6 are universally applicable to any form of leadership or influence. Whether in government, business, church, or family, leaders are called to exercise discernment in choosing their associates and to prioritize character alongside competence. The verse encourages leaders to actively seek out and empower individuals who demonstrate faithfulness, integrity, and a blameless walk, as these qualities are foundational for building a trustworthy and effective team or organization. It also serves as a reminder that those who aspire to lead or serve in any capacity should cultivate these virtues in their own lives, as God's "eyes" are always upon the faithful, preparing them for His service. This is beautifully illustrated in 2 Timothy 2:2, where Paul instructs Timothy to entrust the gospel to "faithful men" who will be able to teach others also.
CHRIST-CENTERED FULFILLMENT
Psalm 101:6 finds its ultimate and perfect fulfillment in Jesus Christ, the King of kings. While David, as an earthly king, imperfectly strived to surround himself with the faithful, Jesus perfectly embodies the "perfect way" and is the truly "faithful" one. His life was utterly blameless and without sin (Hebrews 4:15), and He is the one upon whom God's "eyes" eternally rest in perfect approval (Matthew 3:17). Furthermore, Jesus, the righteous King, actively seeks out and calls His own "faithful" ones not only to "dwell with Him" in intimate fellowship now (John 15:4) but also to serve Him in His eternal kingdom. He promises that those who are faithful in little will be made rulers over much (Matthew 25:23). Ultimately, Christ's kingdom is built not on human political maneuvering or flawed character, but on His perfect righteousness, and He will gather all His faithful ones to dwell with Him forever, where they will serve Him perfectly in the new heavens and new earth (Revelation 21:3 and Revelation 22:3). His selection is not based on human merit but on His grace, calling us to a life of faithfulness that reflects His own character.