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Teks -- Psalms 101:1-8 (NET)

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Konteks
Psalm 101
101:1 A psalm of David. I will sing about loyalty and justice! To you, O Lord, I will sing praises! 101:2 I will walk in the way of integrity. When will you come to me? I will conduct my business with integrity in the midst of my palace. 101:3 I will not even consider doing what is dishonest. I hate doing evil; I will have no part of it. 101:4 I will have nothing to do with a perverse person; I will not permit evil. 101:5 I will destroy anyone who slanders his neighbor in secret. I will not tolerate anyone who has a cocky demeanor and an arrogant attitude. 101:6 I will favor the honest people of the land, and allow them to live with me. Those who walk in the way of integrity will attend me. 101:7 Deceitful people will not live in my palace. Liars will not be welcome in my presence. 101:8 Each morning I will destroy all the wicked people in the land, and remove all evildoers from the city of the Lord.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · David a son of Jesse of Judah; king of Israel,son of Jesse of Judah; king of Israel


Topik/Tema Kamus: PSALMS, BOOK OF | SALVATION | David | BIBLE, THE, IV CANONICITY | Fellowship | Heart | Sin | Family | Lies and Deceits | Righteousness | Obedience | Associations | Decision | Slander | Pride | Praise | HATE; HATRED | Psalms | Perfection | FAITHFUL; FAITHFULNESS | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
MHCC , Matthew Henry , Keil-Delitzsch , Constable

Lainnya
Evidence

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 101:1 - I will sing I will praise thee, O Lord, for thy mercy and justice, which thou hast so eminently discovered in the government of the world, and of thy people; and ...

I will praise thee, O Lord, for thy mercy and justice, which thou hast so eminently discovered in the government of the world, and of thy people; and I will make it my care to imitate thee herein.

Wesley: Psa 101:2 - I will I will manage all my affairs with wisdom and integrity.

I will manage all my affairs with wisdom and integrity.

Wesley: Psa 101:2 - When God is often said in scripture to come to men, when he fulfills a promise to them.

God is often said in scripture to come to men, when he fulfills a promise to them.

Wesley: Psa 101:2 - House In my court and family, as well as in my public administrations.

In my court and family, as well as in my public administrations.

Wesley: Psa 101:4 - Depart Shall be turned out of my court.

Shall be turned out of my court.

Wesley: Psa 101:4 - Know Not own nor countenance.

Not own nor countenance.

Wesley: Psa 101:8 - Early Speedily; as soon as I am seated in the throne.

Speedily; as soon as I am seated in the throne.

JFB: Psa 101:2 - -- In this Psalm the profession of the principles of his domestic and political government testifies, as well as actions in accordance with it, David's a...

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

He avows his sincere purpose, by God's aid, to act uprightly (Gen 17:1; Psa 18:30).

JFB: Psa 101:3 - set . . . eyes As an example to be approved and followed.

As an example to be approved and followed.

JFB: Psa 101:3 - no wicked thing Literally, "word," plan or purpose of Belial (Psa 41:8).

Literally, "word," plan or purpose of Belial (Psa 41:8).

JFB: Psa 101:3 - work of . . . aside Apostates.

Apostates.

JFB: Psa 101:3 - not cleave to me I will not be implicated in it (compare Psa 1:1-3).

I will not be implicated in it (compare Psa 1:1-3).

JFB: Psa 101:4 - A froward heart Or, "perverse heart" (Psa 18:26). Such a temper I will not indulge, nor even know evil or wickedness.

Or, "perverse heart" (Psa 18:26). Such a temper I will not indulge, nor even know evil or wickedness.

JFB: Psa 101:5-6 - The slanderers and haughty persons, so mischievous in society, I will disown; but

JFB: Psa 101:6 - Mine eyes . . . upon Or, I will select reliable and honest men for my servants.

Or, I will select reliable and honest men for my servants.

JFB: Psa 101:7 - not dwell Literally, "not sit," or tarry, or be established.

Literally, "not sit," or tarry, or be established.

JFB: Psa 101:8 - will early Or, "diligently."

Or, "diligently."

JFB: Psa 101:8 - city of the Lord Or, "holy place" (Psa 48:2), where wicked men shall not be tolerated.

Or, "holy place" (Psa 48:2), where wicked men shall not be tolerated.

Clarke: Psa 101:1 - I will sing of mercy and judgment I will sing of mercy and judgment - David might say, Adverse and prosperous providences have been of the utmost use to my soul; therefore, I will th...

I will sing of mercy and judgment - David might say, Adverse and prosperous providences have been of the utmost use to my soul; therefore, I will thank God for both. Or, as he was probably now called to the government of all the tribes, he might make a resolution that he would show חסד chesed , incessant benevolence, to the upright; and משפט mishpat , the execution of judgment, to the wicked; and would make the conduct of God the model of his own.

Clarke: Psa 101:2 - I will behave myself wisely 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 ...

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

Clarke: Psa 101:2 - When wilt thou come unto me? 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 w...

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

Clarke: Psa 101:2 - I will walk within my house 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...

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 Savior 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, etc., 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.

Clarke: Psa 101:3 - I will set no wicked thing before mine eyes I will set no wicked thing before mine eyes - I will undertake no unjust wars; will enter into no sinful alliances; will not oppress my subjects by ...

I will set no wicked thing before mine eyes - I will undertake no unjust wars; will enter into no sinful alliances; will not oppress my subjects by excessive taxation, to support extravagance in my court. I will not look favourably on things or words of Belial. What is good for nothing or evil in its operation, what is wicked in its principle, and what would lead me away from righteousness and truth, I will never set before my eyes

Clarke: Psa 101:3 - Them that turn aside Them that turn aside - I shall particularly abominate the conduct of those who apostatize from the true religion, and those who deny its Divine auth...

Them that turn aside - I shall particularly abominate the conduct of those who apostatize from the true religion, and those who deny its Divine authority, and who live without having their conduct governed by its influence, such shall never he put in a place of political trust or confidence by me.

Clarke: Psa 101:4 - A froward heart A froward heart - Rash and headstrong men shall not be employed by me

A froward heart - Rash and headstrong men shall not be employed by me

Clarke: Psa 101:4 - I will not know a wicked person I will not know a wicked person - I will give no countenance to sinners of any kind; and whatever is evil shall be an object of my abhorrence.

I will not know a wicked person - I will give no countenance to sinners of any kind; and whatever is evil shall be an object of my abhorrence.

Clarke: Psa 101:5 - Whoso privily slandereth his neighbor Whoso privily slandereth his neighbor - All flatterers and time-servers, and those who by insinuations and false accusations endeavor to supplant th...

Whoso privily slandereth his neighbor - All flatterers and time-servers, and those who by insinuations and false accusations endeavor to supplant the upright, that they may obtain their offices for themselves or their dependants, will I consider as enemies to the state, I will abominate, and expel them from my court

The Chaldee gives a remarkable meaning to the Hebrew, מלשני בסתר רעהו melasheni bassether reehu , which we translate, Whoso privily slandereth his neighbour, and which it renders thus, דמשתעי לישן תליתי על חבריה demishtaey lishan telitai al chabreyah : "He who speaks with the triple tongue against his neighbor."That is, the tongue by which he slays three persons, viz.

1.    The man whom he slanders

2.    Him to whom he communicates the slander; and

3.    Himself, the slanderer

Every slanderer has his triple tongue, and by every slander inflicts those three deadly wounds. Such a person deserves to be cut off. On this subject St. Jerome speaks nearly in the same way: Ille qui detrahit, et se, et illum qui audit, demergit ; "He who slanders ruins both himself and him who hears him;"he might have added, and him who is slandered, for this is often the case; the innocent are ruined by detraction

Clarke: Psa 101:5 - A high look and a proud heart A high look and a proud heart - One who is seeking preferment; who sticks at nothing to gain it; and one who behaves himself haughtily and insolentl...

A high look and a proud heart - One who is seeking preferment; who sticks at nothing to gain it; and one who behaves himself haughtily and insolently in his office

Clarke: Psa 101:5 - Will not I suffer Will not I suffer - לא אוכל lo uchal , I cannot away with. These persons especially will I drive from my presence, and from all state employm...

Will not I suffer - לא אוכל lo uchal , I cannot away with. These persons especially will I drive from my presence, and from all state employments.

Clarke: Psa 101:6 - Mine eyes Mine eyes - My approbation

Mine eyes - My approbation

Clarke: Psa 101:6 - Upon the faithful Upon the faithful - The humble, upright followers of God

Upon the faithful - The humble, upright followers of God

Clarke: Psa 101:6 - That they may dwell with me That they may dwell with me - Be my confidants and privy counsellors. No irreligious or wicked man, whatever his abilities may be, shall be countena...

That they may dwell with me - Be my confidants and privy counsellors. No irreligious or wicked man, whatever his abilities may be, shall be countenanced or supported by me. I will purify my court from the base, the irreligious, the avaricious, the venal, the profligate, and the wicked

Clarke: Psa 101:6 - He that walketh in a perfect way He that walketh in a perfect way - He that is truly religious

He that walketh in a perfect way - He that is truly religious

Clarke: Psa 101:6 - He shalt serve me He shalt serve me - Shall be my prime minister, and the chief officer in my army, and over my finances.

He shalt serve me - Shall be my prime minister, and the chief officer in my army, and over my finances.

Clarke: Psa 101:7 - He that worketh deceit - that tenets lies He that worketh deceit - that tenets lies - I will expel from my court all sycophants and flatterers. Tiberius encouraged flatterers; Titus burned s...

He that worketh deceit - that tenets lies - I will expel from my court all sycophants and flatterers. Tiberius encouraged flatterers; Titus burned some, banished several others, and sold many for slaves.

Clarke: Psa 101:8 - I will early destroy I will early destroy - I will take the first opportunity of destroying all the wicked of the land. I will purify my court, purge Jerusalem, and clea...

I will early destroy - I will take the first opportunity of destroying all the wicked of the land. I will purify my court, purge Jerusalem, and cleanse the whole land of every abomination and abominable person; so that the city of my God, where holiness alone should dwell, shall indeed become the Holy City; that the state may be made prosperous, and the people happy. Such an administration must have been a good one, where such pious caution was used in choosing all the officers of the state

Calvin: Psa 101:1 - I will sing of mercy and of judgment 1.I will sing of mercy and of judgment What David here says concerning singing must be understood by the reader as intimating that this psalm contain...

1.I will sing of mercy and of judgment What David here says concerning singing must be understood by the reader as intimating that this psalm contains the substance of his meditations with himself, as to what kind of king he would be whenever he should be put in possession of the sovereign power which had been promised him. To sing therefore of mercy and of judgment, is equivalent to declaring in solemn terms, that he would be a just and an upright king. Augustine understands this as meaning that God is to be praised, whether he punish men with severity, or whether he show himself merciful to them; but this interpretation is too refined. David does not speak of God’s secret judgments, but of the due administration of the kingdom, that he might both by words and deeds fulfill his vocation. When he asserts, Unto thee, O Jehovah! will I sing psalms, he acknowledges that it was by the favor of God that he was appointed to so distinguished and honorable an office; for it would have been an act of presumptuous rashness for him to have thrust himself into it, at the mere impulse of his own mind. He very properly comprehends all princely virtues under these two particulars, mercy and judgment; for as it is the principal duty of a king to yield to every man his own right, so he is also required to possess a considerate love and compassion towards his subjects. Solomon therefore justly says, (Pro 16:12) “The throne is established by righteousness.”

Calvin: Psa 101:2 - I will behave myself prudently in a perfect way 2.I 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 ma...

2.I 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.

Calvin: Psa 101:3 - I will not set a wicked thing before my eyes 3.I will not set a wicked thing before my eyes After having protested, that in leading a private life, he would practice virtue and righteousness, ev...

3.I will not set a wicked thing before my eyes After having protested, that in leading a private life, he would practice virtue and righteousness, even as it becomes good princes to begin with this, he now adds, that in executing the office of prince, he will be the enemy of all injustice and wickedness. To set a wicked thing before one’s eyes, is equivalent to purposing to do something that is wicked. He therefore declares, that he will turn away from all wickedness; and it is certain, that no man can be a just and an impartial punisher of wrongdoing, but he who abhors it with all his heart. Whence it follows that kings, in order to the performance of their duty, must keep themselves entirely free from all consent to wickedness. Some join to the first sentence the word עשוה , asoh, which we translate work, and supply the letter ל , lamed; as if it had been said, I will not set before my eyes any wickedness to do it, or, nothing wicked will be acceptable to me to execute it. But the other sense is more probable, which is, that David, after having declared that he will not suffer any iniquity before his eyes, immediately adds for the sake of confirmation, that he will be an enemy to all injustice. If the last clause is referred to the persons who turn aside, there is a change of the number. It may, however, be explained of the work itself, implying that he would never have any share in wicked defections from the path of rectitude.

Calvin: Psa 101:4 - The perverse heart shall depart from me 4.The perverse heart shall depart from me Some by perverse heart understand perfidious men; but this I reject as a sense too forced, and it is more...

4.The perverse heart shall depart from me Some by perverse heart understand perfidious men; but this I reject as a sense too forced, and it is moreover inconsistent with the context. As David has added in the second clause by way of exposition, I will not know evil, he doubtless in the first protests that he will be free from all perfidiousness and wickedness. The amount is, that he will do his endeavor to keep himself from all wrong-doing, and that he will not even know what it is to do wrong to his neighbors.

Calvin: Psa 101:5 - Whoso slandereth his neighbor 5.Whoso slandereth his neighbor 130 in secret, him will I destroy. In this verse he speaks more distinctly of the duty of a king who is armed with ...

5.Whoso slandereth his neighbor 130 in secret, him will I destroy. In this verse he speaks more distinctly of the duty of a king who is armed with the sword, for the purpose of restraining evil-doers. Detraction, pride, and vices of every description, are justly offensive to all good men; but all men have not the power or right to cut off the proud or detractors, because they are not invested with public authority, and consequently have their hands bound. It is of importance to attend to this distinction, that the children of God may keep themselves within the bounds of moderation, and that none may pass beyond the province of his own calling. It is certain, that so long as David lived merely in the rank of a private member of society, he never dared to attempt any such thing. But after being placed on the royal throne, he received a sword from the hand of God, which he employed in punishing evil deeds. He particularises certain kinds of wickedness, that under one species, by the figure synecdoche, he might intimate his determination to punish all sorts of wickedness. To detract from the reputation of another privily, and by stealth, is a plague exceedingly destructive. It is as if a man killed a fellow-creature from a place of ambush; or rather a calumniator, like one who administers poison to his unsuspecting victim, destroys men unawares. It is a sign of a perverse and treacherous disposition to wound the good name of another, when he has no opportunity of defending himself. This vice, which is too prevalent every where, while yet it ought not to be tolerated among men, David undertakes to punish.

He next characterises the proud by two forms of expression. He describes them as those whose eyes are lofty, not that all who are proud look with a lofty countenance, but because they commonly betray the superciliousness of their proud hearts by the loftiness of their countenance. He farther describes them as wide 131 of heart, because those who aspire after great things must necessarily be puffed up and swollen. They are never satisfied unless they swallow up the whole world. From this we learn that good order cannot exist, unless princes are sedulously on the watch to repress pride, which necessarily draws after it and engenders outrage and cruelty, contemptuous language, rapine, and all kinds of ill treatment. Thus it would come to pass, that the simple and the peaceable would be at the mercy of the more powerful, did not the authority of princes interfere to curb the audacity of the latter. As it is the will of God that good and faithful kings should hold pride in detestation, this vice is unquestionably the object of his own hatred. What he therefore requires from his children is gentleness and meekness, for he is the declared enemy of all who strive to elevate themselves above their condition.

Calvin: Psa 101:6 - My eyes are towards the faithful of the land 6.My eyes are towards the faithful of the land David here lays down another virtue of a wise prince, when he affirms that it will be his care to make...

6.My eyes are towards the faithful of the land David here lays down another virtue of a wise prince, when he affirms that it will be his care to make all the faithful of the land his intimate friends, — that he will avail himself of their good offices, and have as domestic servants such only as are distinguished for personal worth. Some understand the words, that they may dwell with me, in a general sense thus: I will not neglect the good and inoffensive, nor will I suffer them to be unjustly molested; but I will secure, that under my administration, they shall live in a state of peace and tranquillity. But his meaning rather is, that he will exercise discretion and care, that, instead of taking persons into his service indiscriminately, he may wisely determine each man’s character, so as to have those who live a life of strict integrity as his most intimate friends, and that he may intrust them with the offices of state. He speaks of the faithful in the first place, because, although a man may possess talents of a high order, yet if he is not devoted to fidelity and integrity, he will never rightly execute the office of a judge. This is worthy of special notice; for although a prince may be the best of men, yet if his servants and officers are not of a corresponding character his subjects will experience hardly any advantage from his uncorrupted integrity. Servants are the hands of a prince, and whatever he determines for the good of his subjects they will wickedly overthrow it, provided they are avaricious, fraudulent, or rapacious. This has been more than sufficiently demonstrated by experience. The greater part of kings, indeed, passing over the good and the upright, or, which is worse, driving them away from them, purposely seek to have as servants those who are like themselves, and who may prove fit tools for their tyranny; yea, even good and well disposed princes often manifest so much indolence and irresolution as to suffer themselves to be governed by the worst counsels, and inconsiderately prostitute the offices of state by conferring them on the unworthy.

Calvin: Psa 101:7 - He who worketh deceit shall not dwell in the midst of my house 7.He who worketh deceit shall not dwell in the midst of my house This verse may be explained of all magistrates to whose charge the exercise of publi...

7.He who worketh deceit shall not dwell in the midst of my house This verse may be explained of all magistrates to whose charge the exercise of public judgments is committed, as well as of household servants. But as David has just now spoken in general of all officers, he seems now to speak properly of those who are near the person of the king. When the chief counsellors of kings and other intimate acquaintances who have gained possession of their ears, are deceitful and crafty, this becomes the source of all corruptions; for by their example they encourage others in evil, lifting up as it were the banner of licentiousness. And it is impossible that he who does not maintain good order in his own house, can be a fit person for holding the government of a whole realm. The authority which cannot preserve its influence under the domestic roof is of little worth in state affairs.

Calvin: Psa 101:8 - Early will I destroy all the wicked of the land 8.Early will I destroy all the wicked of the land The Psalmist at length concludes by asserting, that he will endeavor to the utmost of his power to ...

8.Early will I destroy all the wicked of the land The Psalmist at length concludes by asserting, that he will endeavor to the utmost of his power to purge the land from infamous and wicked persons. He affirms that he will do this early; for if princes are supine and slothful, they will never seasonably remedy the evils which exist. They must therefore oppose the beginnings of evil. The judge, however, must take care not to yield to the influence of anger, nor must he act precipitately and without consideration. The original word for early is in the plural number, (it being properly at the mornings,) which denotes unremitted exertion. It were not enough that a judge should punish the wicked sharply and severely in one or two instances: he must continue perseveringly in that duty. By this word is condemned the slothfulness of princes, when, upon seeing wicked men daringly break forth into the commission of crime, they connive at them from day to day, either through fear or an ill-regulated lenity. Let kings and magistrates then remember, that they are armed with the sword, that they may promptly and unflinchingly execute the judgments of God. David, it is true, could not purge the land from all defilements, however courageously he might have applied himself to the task. This he did not expect to be able to do. He only promises, that without respect of persons he will show himself an impartial judge, in cutting off all the wicked. Timidity often hinders judges from repressing with sufficient rigor the wicked when they exalt themselves. It is consequently necessary for them to be endued with a spirit of invincible fortitude, that relying upon Divine aid, they may perform the duties of the office with which they are invested. Moreover, ambition and favor sometimes render them pliant, so that they do not always punish offenses alike, where this ought to be done. Hence we learn that the strictness, which is not carried to excess, is highly pleasing to God; and, on the other hand, that he does not approve of the cruel kindness which gives loose reins to the wicked; as, indeed, there cannot be a greater encouragement to sin than for offenses to be allowed to pass unpunished. What Solomon says should therefore be remembered, (Pro 17:15) “He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord.” What David adds, That I may cut off all the workers of iniquity from the city of God, is also emphatic. If even heathen kings are commanded in common to punish crimes, David well knew that he was under obligations of a more sacred kind to do so, since the charge of the Church of God had been committed to him. And certainly if those who hold a situation so honorable do not exert themselves to the utmost of their power to remove all defilements, they are chargeable with polluting as much as in them lies the sanctuary of God; and they not only act unfaithfully towards men by betraying their welfare, but also commit high treason against God himself. Now as the kingdom of David was only a faint image of the kingdom of Christ, we, ought to set Christ before our view; who, although he may bear with many hypocrites, yet as he will be the judge of the world, will at length call them all to an account, and separate the sheep from the goats. And if it seems to us that he tarries too long, we should think of that morning which will suddenly dawn, that all filthiness being purged away, true purity may shine forth.

TSK: Psa 101:1 - I will sing // unto thee I will sing : Psa 89:1, Psa 97:8, Psa 103:6-8, Psa 136:10-22; Rom 9:15-18, Rom 9:22, Rom 9:23, Rom 11:22; Rev 15:3, Rev 15:4; Rev 19:1-3 unto thee : P...

TSK: Psa 101:2 - behave // O when // walk // a perfect behave : Psa 101:6, Psa 75:1, Psa 75:2, Psa 119:106, Psa 119:115; 1Sa 18:14, 1Sa 18:15, 1Sa 22:14; 2Sa 8:15; 2Ch 30:12; 2Ch 31:20, 2Ch 31:21; Jer 23:5...

TSK: Psa 101:3 - set // wicked thing // I hate // them // it shall not set : Psa 18:20-23, Psa 26:4, Psa 26:5, Psa 39:1, Psa 119:37, Psa 119:113; Exo 20:17; 2Sa 11:2, 2Sa 11:3; 1Kings 21:2-29; Job 31:1; Pro 6:25, Pro 23:3...

TSK: Psa 101:4 - A froward // know A froward : Pro 2:12-15, Pro 3:32, Pro 8:13, Pro 11:20 know : Psa 6:8, Psa 119:115; Pro 9:6, Pro 22:24; Mat 7:23; 2Co 6:14-16, 2Co 11:33; 2Ti 2:19

TSK: Psa 101:5 - Whoso // an high Whoso : Psa 15:3, Psa 50:20; Exo 20:16, Exo 23:1; Lev 19:16; Pro 10:18, Pro 20:19, Pro 25:23; Eze 22:9; 1Co 5:11; 1Ti 3:11; Tit 2:3 an high : Psa 10:2...

TSK: Psa 101:6 - Mine // that they // in a perfect way Mine : Psa 15:4, Psa 34:15, Psa 119:63; Pro 28:28, Pro 29:2; Mat 24:45; Luk 12:43, Luk 12:44; Rom 13:1-4 that they : Joh 12:26, Joh 14:3, Joh 17:24; R...

TSK: Psa 101:7 - He that worketh // tarry in my sight He that worketh : 2Sa 4:10-12; 2Ki 5:26, 2Ki 5:27; Pro 29:12; Act 1:16-20, Act 1:25, Act 5:1-10 tarry in my sight : Heb. be established

He that worketh : 2Sa 4:10-12; 2Ki 5:26, 2Ki 5:27; Pro 29:12; Act 1:16-20, Act 1:25, Act 5:1-10

tarry in my sight : Heb. be established

TSK: Psa 101:8 - early // cut off early : Psa 75:10; Pro 16:12, Pro 20:8, Pro 20:26; Jer 21:12; Mic 3:1-4, Mic 3:9 cut off : Psa 48:2, Psa 48:8; Hos 9:3; Mic 2:8-10; Rev 21:27, Rev 22:...

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Poole: Psa 101:2 - I will behave myself wisely in a perfect way // O when wilt thou come unto me? // Within my house // With a perfect heart I will behave myself wisely in a perfect way I will manage all my affairs with wisdom and integrity; which are two chief qualifications requisite for...

I will behave myself wisely in a perfect way I will manage all my affairs with wisdom and integrity; which are two chief qualifications requisite for all men, Mat 10:16 and most necessary in princes.

O when wilt thou come unto me? O when wilt thou give me the kingdom which hast promised me, that so I may be capable of executing these good purposes, both for my own comfort, and for the benefit of thy people? Or without an interrogative, as this particle is used, Exo 20:24 , when thou shalt come to me , to wit, in the performance of that promise to me. He speaks not exclusively, as if he would not walk wisely and righteously in the mean time, but emphatically, that he would continue to do so when he was advanced to the kingdom, and that he would not suffer himself to be corrupted by his royal power and dignity, as the princes of the world commonly were. Withal, he may intimate now he could not do as he desired, and that by the necessity of his affairs he was forced to make use of such men as he did not like, and to wink at those miscarriages which it was not now in his power to reform. God is oft said in Scripture to come to men when he fulfils a promise to them or confers a favour or blessing upon them, as Gen 10:3:10 Exo 20:24 Psa 80:2 Isa 35:4 , &c.

Within my house in my own court and family, as well as in my public administrations; knowing how great an influence the example of my private conversation will have upon my people, either to reform or corrupt them.

With a perfect heart: this clause adds weight to the former; I will not only walk in a perfect or right way, (which a man may do for politic reasons, or with evil design,) but I will do so with an upright and honest heart, which is most acceptable to God.

Poole: Psa 101:3 - Before mine eyes // That turn aside // It shall cleave to me Before mine eyes to wit, to look upon it with deliberation and design, or with desire and delight, as this phrase here and elsewhere implies. If any ...

Before mine eyes to wit, to look upon it with deliberation and design, or with desire and delight, as this phrase here and elsewhere implies. If any ungodly or unjust thing shall be suggested to me, whatsoever specious pretences it may be covered with, as reason of state or worldly advantage, I will cast it out of my mind and thoughts, it, horrency; so far will I be from putting it in execution.

That turn aside from God, and from his laws.

It shall cleave to me to wit, such work, or the contagion of such examples. I will neither imitate nor endure such works, nor such workers.

Poole: Psa 101:4 - A froward heart // Shall depart from me A froward heart a man of a corrupt mind and wicked life, such as other princes choose and prefer, as being suitable to themselves, and to their wicke...

A froward heart a man of a corrupt mind and wicked life, such as other princes choose and prefer, as being suitable to themselves, and to their wicked designs.

Shall depart from me shall be turned out of my court, lest they should tempt me, or infect the rest of my family, or be injurious or scandalous to my people. I will not know, i.e. not own nor countenance.

Poole: Psa 101:5 - Whoso privily slandereth his neighbour // An high look and a proud heart Whoso privily slandereth his neighbour such as by secret and false informations and accusations of others seek to gain my favour, and to advance them...

Whoso privily slandereth his neighbour such as by secret and false informations and accusations of others seek to gain my favour, and to advance themselves by the ruin of others; which are the common pests of courts and kingdoms.

An high look and a proud heart: these he mentions, because pride is the common plague of courts, and the fountain of many enormities in courtiers; it makes them imperious and insolent towards the poor oppressed subjects that resort to them for relief; it inclines them to those counsels and courses, not which are best for the public good, but which are most for their own honour and advantage; it makes them oppressive and injurious to others, that they may have wherewith to satisfy their own lusts.

Poole: Psa 101:6 - Mine eyes shall be upon the faithful // Dwell with me // In a perfect way // He shall serve me Mine eyes shall be upon the faithful either, 1. To find them out. Or, 2. To favour or encourage them, as this phrase is oft used, as Psa 34:15 Jer ...

Mine eyes shall be upon the faithful either,

1. To find them out. Or,

2. To favour or encourage them, as this phrase is oft used, as Psa 34:15 Jer 39:12 40:4 . The faithful ; men of truth, justice, and integrity, who will be faithful, first to God, and then to me and to my people.

Dwell with me or, to sit , or abide , or converse with me, in my house, and counsels, and public administrations.

In a perfect way in the way of God’ s precepts, which are pure and perfect.

He shall serve me in domestic and public employments.

Poole: Psa 101:7 - He that worketh deceit // He that telleth lies // Shall not tarry in my sight He that worketh deceit he who shall use any frauds, or cheats, or subtle artifices to abuse or wrong any of my people; which David’ s courtiers ...

He that worketh deceit he who shall use any frauds, or cheats, or subtle artifices to abuse or wrong any of my people; which David’ s courtiers were more likely to endeavour, because he would not permit any open violence.

He that telleth lies he that shall abuse me with lies, as courtiers usually do their princes, either to defend and excuse the guilty, or to betray the innocent.

Shall not tarry in my sight I will certainly and immediately banish him from my presence.

Poole: Psa 101:8 - Early // From the city of the Lord Early speedily, and without delay, as soon as I arise in the morning, or as soon as I am seated in the throne, that so I may both prevent all that mi...

Early speedily, and without delay, as soon as I arise in the morning, or as soon as I am seated in the throne, that so I may both prevent all that mischief which otherwise they might do, and hinder the infection of others by their evil example, and discourage and deter all my subjects from the like practices. Heb. in the mornings , i.e. every morning, as the same phrase is used also, Job 7:18 Psa 73:14 Isa 33:2 . The morning was the time allotted for the exercise of judgment. See Jer 21:12 .

From the city of the Lord either,

1. From Jerusalem, which, though now in the hands of the Jebusites, he looks upon by an eye of faith as if he had it in possession; which he designed for the chief and royal city of his kingdom, and for the seat of the ark and worship of God. And therefore this place above all others was to be purged and preserved from wickedness and wicked men. Or,

2. From the whole nation or commonwealth of Israel; for David did intend and was obliged to reform, not only that one city, but his whole kingdom, which also may come under the name of a city , as being combined and united under one government; for which reason the name of city is given both to the whole church of Christ, Isa 26:1 Heb 12:22 Rev 20:9 and to the great anti-church, the kingdom of mystical Babylon, Rev 11:8,17:18 .

Haydock: Psa 101:1 - Sparrow A prayer for one in affliction: the fifth penitential psalm. Sparrow. Hebrew Tsippor means any "quick moving" bird, &c., (Idem.[Parkhurst in cos...

A prayer for one in affliction: the fifth penitential psalm.

Sparrow. Hebrew Tsippor means any "quick moving" bird, &c., (Idem.[Parkhurst in cose. ?]) and as the sparrow is not a solitary bird, it may here signify the owl. (Bochart) (Calmet) ---

But these etymological reasons are not very certain, nor important. (Haydock) ---

We may adhere to the Septuagint, as many interpreters do. (Berthier) ---

The sparrow having lost its mate, mourns in or near its nest. (Worthington)

Haydock: Psa 101:1 - Poor Poor. Hebrew, "afflicted." This may refer to some of the captives, who were returning, (ver. 14.; Calmet) or to Jesus Christ, (St. Augustine) to wh...

Poor. Hebrew, "afflicted." This may refer to some of the captives, who were returning, (ver. 14.; Calmet) or to Jesus Christ, (St. Augustine) to whom St. Paul applies ver. 26, 28., and whose redemption was prefigured by the former event. (Calmet) ---

David might have both in view. (Haydock) ---

Yet most believe that the psalm was written by Daniel, or Jeremias, &c. (Calmet) -- It may have two literal senses, like many others. (Berthier)

Haydock: Psa 101:2 - Cry Cry. Fervent petition, though only in the heart, Exodus xiv. 15.

Cry. Fervent petition, though only in the heart, Exodus xiv. 15.

Haydock: Psa 101:3 - Turn not Turn not. We first abandon God, but must humbly beg for grace. (Worthington)

Turn not. We first abandon God, but must humbly beg for grace. (Worthington)

Haydock: Psa 101:4 - Fire. Cremium Fire. Cremium denotes any combustible matter. (Columella xii. 19.) (St. Jerome) (Calmet) --- While in mortal sin, our best actions, alms, &c., a...

Fire. Cremium denotes any combustible matter. (Columella xii. 19.) (St. Jerome) (Calmet) ---

While in mortal sin, our best actions, alms, &c., avail nothing, 1 Corinthians xiii. (Worthington)

Haydock: Psa 101:5 - Bread Bread. Through excessive sorrow, (Haydock) I am fainting in captivity. (Calmet) --- The human race is relieved by the bread of life, the holy Euch...

Bread. Through excessive sorrow, (Haydock) I am fainting in captivity. (Calmet) ---

The human race is relieved by the bread of life, the holy Eucharist. (St. Augustine) (Berthier) ---

Sinners have no relish for spiritual food. (Worthington)

Haydock: Psa 101:6 - Flesh Flesh, or "skin." (St. Jerome) --- The necessary moisture is consumed. (Eusebius) (Worthington)

Flesh, or "skin." (St. Jerome) ---

The necessary moisture is consumed. (Eusebius) (Worthington)

Haydock: Psa 101:7 - A pelican // Kaath // Raven A pelican, &c. I am become, through grief, like birds that affect solitude and darkness. (Challoner) --- Kaath comes from a root that signifies t...

A pelican, &c. I am become, through grief, like birds that affect solitude and darkness. (Challoner) ---

Kaath comes from a root that signifies to vomit (Haydock) as this bird lives chiefly on shell-fish, which it swallows, and when the heat of its stomach has caused the shells to open, it throws them up again, and eats the fish. (Bochart) (Parkhurst in ka. ) (Haydock) ---

It seems to be the onocratalus, which resembles the heron. What many of the ancients have related concerning its giving life again to its young, by its blood, &c., must be accounted fabulous. The Fathers have not expressed these facts as certain, (Calmet) though they have beautifully accommodated them to the tenderness and grace, which Christ has shewn to lost man. See Eusebius and St. Augustine. (Haydock) ---

Raven. Owl, or rather another species of pelican, so called from having a bag under its chap, "to inclose" fish, &c. (Parkhurst in cose. ) ---

With its prey it retires to solitary places. So the distressed love solitude and silence. (Haydock)

Gill: Psa 101:1 - I will sing of mercy and judgment // unto thee, O Lord, will I sing I will sing of mercy and judgment,.... Either of mercy and justice, exercised by him towards his people, which he resolved to do, and did, 2Sa 8:15 wh...

I will sing of mercy and judgment,.... Either of mercy and justice, exercised by him towards his people, which he resolved to do, and did, 2Sa 8:15 which are two very principal points in government, are the glory of a reign, the support of the throne, and the happiness of a people, Pro 20:28, or rather of the mercy of God to himself, in delivering him from his enemies, and raising him to the throne; and of the judgment of God in maintaining his cause, and avenging him on those that hated him: every good man has reason to sing of the "mercy" of God; not only of his providential mercy, but of his special mercy, prepared in council and covenant for him, displayed in regeneration, in the pardon of sin, and in his everlasting salvation: or of "grace" and goodness, as the word f signifies; of the grace and goodness of God laid up in Christ, shown forth through him, and to which the whole of salvation is owing; singing of this shows a sense of it, thankfulness for it, and a cheerful disposition of soul, in a view of interest in it: and he may also sing of "judgment": of righteous punishment inflicted upon his enemies, and the enemies of God, and Christ, and true religion; not as taking delight in the misery of fellow creatures, but as rejoicing in the glory of divine justice displayed therein, and in a deliverance from them; as Israel did at the Red sea; and as the church will, when Babylon is destroyed: moreover, a good man may sing of mercy and judgment together, with respect to himself; there being, in the course of his life, a mixture of prosperity and adversity, of merciful and afflictive dispensations, which work together for his good; and he has reason to be thankful for the one as for the other, as Job was, Job 1:21, so the Targum,

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

judgment sometimes signifies chastisement, Jer 10:24, it may be understood of Christ, who sung of the mercy of God, as shown in the mission of him into the world to save men, and which was glorified in their redemption by him; and of the justice of God exercised on him, as their surety, on whom judgment came unto condemnation for their sins; and when the sword of justice was awaked against him, the hand of mercy was turned on the little ones, Zec 13:7,

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

Gill: Psa 101:2 - 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 I will behave myself wisely in a perfect way, So David did before he came to the throne, which made Saul fear him, and the people love him, 1Sa 18:14...

I will behave myself wisely in a perfect way, So David did before he came to the throne, which made Saul fear him, and the people love him, 1Sa 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, Isa 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, Isa 2:3.

Gill: Psa 101:3 - I will set no wicked thing before mine eyes // I hate the work of them that turn aside // it shall not cleave to me I will set no wicked thing before mine eyes, Either the eyes of the body, which are the inlets of lust and are easily caught with objects that inflame...

I will set no wicked thing before mine eyes, Either the eyes of the body, which are the inlets of lust and are easily caught with objects that inflame the heart, and should be turned aside from beholding vanity; or the eyes of the mind; so the Targum,

"I will not propose to my heart;''

or, as Kimchi,

"in my thought'',

that is, I will not set up an evil thing in my imagination, to dwell upon in my thoughts, and take delight and pleasure in meditating upon it; or set it before me, to imitate as a pattern, to work by, and copy after: Christ did not so; he set the Lord always before him, Psa 16:8, not anything of Belial k or Satan, as the phrase here may be rendered; no, he always bid Satan, or anything of his, be gone, and get behind him, Mat 4:10.

I hate the work of them that turn aside; from God, and from his law; from the paths of religion, truth, and virtue; and from the Gospel, and a profession of it; such are not fit for the kingdom of God, and in these God and Christ have no pleasure, Heb 10:38,

it shall not cleave to me; neither the wicked thing, or thing of Belial, nor the work of apostasy; that is, he would have no familiarity nor fellowship with it; not come near it, nor connive at it, but hate and abhor it: the Jews said, an evil disease, or a thing of Belial, "cleaveth fast unto him", Psa 41:8, but they were mistaken.

Gill: Psa 101:4 - A froward heart shall depart from me // I will not know a wicked person // that I may cut off all wicked doers from the city of the Lord A froward heart shall depart from me,.... A man of a froward heart, that devises frowardness in his heart, and speaks it out with his mouth; that whic...

A froward heart shall depart from me,.... A man of a froward heart, that devises frowardness in his heart, and speaks it out with his mouth; that which is perverse, and contrary to the law of God and Gospel of Christ, to the light of nature and the word of God; contrary to the sentiments of all good men, and repugnant to truth and good manners: such sort of persons are disagreeable companions, and good men would not choose to have anything to do with them; they are hateful to Christ, and shall be bid to depart from him; see Pro 8:13.

I will not know a wicked person: so as to be familiar with him, or show him any respect; have any affection for him, or take any notice of him; such Christ will not know at the great day, Mat 7:23, or "I will not know wickedness" l, or any wicked work and action, approve of it, love it, delight in it, and do it: the Targum interprets it of the evil concupiscence, corruption of nature, or indwelling sin, which is hated by the believer, Rom 7:15 and is utterly unknown to Christ; he was not conscious of it; he knew no sin, 2Co 5:21 original or actual; he had no sin in him, nor was any done by him, or, it may be, mention is made of the morning, because that was the usual time of hearing and judging causes, Jer 21:12, or this may have respect to the spiritual reign of Christ, whose coming will be as the morning; when the Heathens shall perish out of his land, when sinners shall be consumed out of the earth, and the wicked shall be no more, and he will destroy them that destroy the earth, Psa 10:16. The Targum agrees with this,

"in the world to come, which is like to the light of the morning, I will destroy all the wicked of the earth:''

that I may cut off all wicked doers from the city of the Lord; from the city of Jerusalem, as the Targum and Kimchi interpret it; and it may be understood of the church of God, in the spiritual reign of Christ, into which shall enter no more the uncircumcised and the unclean; and all that offend and do iniquity shall be gathered out of it, Isa 52:1 or of the New Jerusalem church state, in the personal reign of Christ, into which no wicked doers will be admitted, but will remain for ever without, Rev 21:27.

Gill: Psa 101:5 - Whoso privily slandereth his neighbour, him will I cut off // him that hath an high look and a proud heart will not I suffer Whoso privily slandereth his neighbour, him will I cut off,.... That raises and spreads a false report of him; that insinuates evil things of him; tha...

Whoso privily slandereth his neighbour, him will I cut off,.... That raises and spreads a false report of him; that insinuates evil things of him; that brings false charges and accusations against him, in a private manner, when he has no opportunity to defend himself: such an one David threatens to cut off from his presence, as Kimchi interprets it; from all communion and conversation with him; and yet he listened to the slanders of Ziba against Mephibosheth: but Christ, who knows the hearts and the secret actions of men, will reject and cut off all persons of such a character: the Targum is,

"he that speaketh with a triple tongue against his neighbour, him will I destroy, and he shall be smitten with the leprosy:''

a slandering tongue is called a triple tongue with the Jews m, because, as they say, it kills three persons; him that carries the slander, him that receives it, and him of whom it is related; see the Apocrypha:

"Whoso hearkeneth unto it shall never find rest, and never dwell quietly.'' (Sirach 28:16)

him that hath an high look and a proud heart will not I suffer; or, "I cannot" n; that is, cannot bear him in my presence and company; cannot look upon him with any pleasure and delight: the Septuagint, Vulgate Latin, and the Oriental versions, render it, "with him I will not eat": have no familiarity or acquaintance with him; see 1Co 5:11, such who looked above others, and with contempt upon them, whose hearts were large, as the word o signifies, were ambitious and insatiable, and never had enough of riches and honour; such were very contrary to David's character, and could never be agreeable to him, Psa 121:1, as the proud and haughty Pharisees were not to Christ, Luk 18:9, and the man of sin that exalts himself above all that is called God, that little horn, whose look is more stout than his fellows, 2Th 2:4.

Gill: Psa 101:6 - Mine eyes shall be upon the faithful of the land // that they may dwell with me // he that walketh in a perfect way // and in the way of perfect men // he shall serve me Mine eyes shall be upon the faithful of the land,.... To look them out, bring them to court, and promote them to places of honour and trust; such an o...

Mine eyes shall be upon the faithful of the land,.... To look them out, bring them to court, and promote them to places of honour and trust; such an one was David himself, and such there were in the land of Israel, though but few, and of which he complains, Psa 12:1. Christ's eyes are upon faithful persons, on faithful ministers of the word, who preach the Gospel faithfully, administer the ordinances truly, are faithful to the souls of men in watching over them, reproving and exhorting them; his eyes are upon them to keep and preserve them, and to honour and reward them with a crown of life that fadeth not away; and his eyes are also on faithful members of churches, such who truly believe in him, who hold fast the faithful word, and keep close to his worship and ordinances; his eyes are upon them, to show favour to them, to bestow blessings upon them, and to protect and defend them, and preserve them from perishing:

that they may dwell with me; or, "sit with me" p; at his table, or at the council board, or in judgment, and assist him in the affairs of government: so such as are faithful shall dwell with Christ both here and hereafter; they dwell in him and with him by faith, and have communion with him; they dwell in his house below, and shall dwell with him above for evermore:

he that walketh in a perfect way; in God's way, in the way he has prescribed and directed, to what is perfect; in a way agreeable to his word, in all his commandments and ordinances, in Christ, the way, the truth, and the life:

and in the way of perfect men q, as it may be rendered; in the way that such walk; and though he does not walk perfectly, or without sin, yet sincerely and uprightly:

he shall serve me; be taken into my service, be employed by me, as a prime minister, a counsellor, a secretary of state, or in other lesser places under David. But, as it refers to Christ, it signifies that such an one shall be a servant of his, which is no small honour; for, where he is, there shall his servant be, Joh 12:26. The Targum is,

"he shall stand with my servants;''

in his house here, and at his right hand hereafter.

Gill: Psa 101:7 - He that worketh deceit shall not dwell within my house // he that telleth lies shall not tarry in my sight He that worketh deceit shall not dwell within my house,.... Flatterers, sycophants, tricking and fraudulent persons, who seek to supplant others, and ...

He that worketh deceit shall not dwell within my house,.... Flatterers, sycophants, tricking and fraudulent persons, who seek to supplant others, and get into their places; these should lose the favour they had, when detected. So hypocritical persons, that have only a form of godliness, a mask of religion, and false teachers that lie in wait to deceive; and antichrist, whose coming was with all deceivableness of unrighteousness; who has seduced men by his miracles, doctrines, and sorceries; these shall have no place, neither in Christ's house below nor above. The Targum is,

"he that works deceit shall not dwell in the midst of the house of my sanctuary:''

he that telleth lies shall not tarry in my sight; or, "he shall not be established" before mine eyes r; he shall not continue in his post and place, in his office and station; he shall soon be dismissed from it; lying is very abominable to God, very prejudicial to men, and hated by Christ, who is truth itself. All sorts of lies, and liars are so, religious and doctrinal ones; such who speak lies in hypocrisy, as the emissaries of Rome; all that make an abomination, or a lie, will have no place with Christ in the New Jerusalem, Rev 21:27.

Gill: Psa 101:8 - I will early destroy all the wicked of the land I will early destroy all the wicked of the land, Of the land of Israel, signifying that he would make a general reformation throughout the kingdom; t...

I will early destroy all the wicked of the land, Of the land of Israel, signifying that he would make a general reformation throughout the kingdom; that as soon as wicked men were discovered in any part of the land, he would cut them off, would take the first opportunity of punishing them as the law directs: or he would do it "in morning" s, as in the Hebrew text; that is, every morning, constantly and continually;

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NET Notes: Psa 101:1 Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers.

NET Notes: Psa 101:2 Heb “I will walk about in the integrity of my heart in the midst of my house.”

NET Notes: Psa 101:3 Heb “it [i.e., the doing of evil deeds] does not cling to me.”

NET Notes: Psa 101:4 Heb “know.” The king will not willingly allow perverse individuals to remain in his royal court.

NET Notes: Psa 101:5 Heb “[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.”

NET Notes: Psa 101:6 Heb “one who walks in the way of integrity, he will minister to me.”

NET Notes: Psa 101:7 Heb “one who speaks lies will not be established before my eyes.”

Geneva Bible: Psa 101:1 "A Psalm of David." I will ( a ) sing of mercy and judgment: unto thee, O LORD, will I sing. ( a ) David considers what manner of King he would be, w...

Geneva Bible: Psa 101:2 I will behave myself wisely in a perfect way. ( b ) O when wilt thou come unto me? I will walk within my house with a perfect heart. ( b ) Though as ...

Geneva Bible: Psa 101:3 I will set no wicked thing before mine eyes: I hate ( c ) the work of them that turn aside; [it] shall not cleave to me. ( c ) He shows that magistra...

Geneva Bible: Psa 101:5 Whoso privily ( d ) slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer. ( d ) In promising ...

Geneva Bible: Psa 101:6 Mine eyes [shall be] upon the ( e ) faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me. ( e ) He ...

Geneva Bible: Psa 101:8 ( f ) I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD. ( f ) Magistrates must immediat...

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Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Psa 101:1-8 - --In this psalm we have David declaring how he intended to regulate his household, and to govern his kingdom, that he might stop wickedness, and encoura...

Matthew Henry: Psa 101:1-8 - -- 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...

Keil-Delitzsch: Psa 101:1-8 - -- This is the "prince's Psalm," (Note: Eyring, in his Vita of Ernest the Pious Duke of Saxe-Gotha, v. 1601, d. 1675, relates that he sent an unfaith...

Constable: Psa 90:1--106:48 - --IV. Book 4: chs. 90--106 Moses composed one of the psalms in this section of the Psalter (Ps. 90). David wrote t...

Constable: Psa 101:1-8 - --Psalm 101 David voiced his desire to maintain holiness in his personal life and in his court in this psa...

Constable: Psa 101:1 - --1. David's appreciation for God 101:1 The psalmist focused his praise on God's loyal love and ju...

Constable: Psa 101:2 - --2. David's commitment to personal integrity 101:2 The writer next promised to live blamelessly b...

Constable: Psa 101:3-8 - --3. David's desire for purity in his court 101:3-8 101:3-4 More specifically David promised God that he would guard his life and his court from sin. Wo...

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Tafsiran/Catatan -- Lainnya

Evidence: Psa 101:1 Mercy and judgment met at the cross of Calvary. (See Gal 6:14 ).

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Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Garis Besar) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Pendahuluan Kitab) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 101 (Pendahuluan Pasal) Overview Psa 101:1, David makes a vow and profession of godliness.

Poole: Psalms (Pendahuluan Kitab) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 101 (Pendahuluan Pasal) THE ARGUMENT This Psalm was composed by David between times of God’ s promising the kingdom to him and his actual and plenary possession of it...

MHCC: Psalms (Pendahuluan Kitab) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 101 (Pendahuluan Pasal) David's vow and profession of godliness.

Matthew Henry: Psalms (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 101 (Pendahuluan Pasal) David was certainly the penman of this psalm, and it has in it the genuine spirit of the man after God's own heart; it is a solemn vow which he mad...

Constable: Psalms (Pendahuluan Kitab) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Garis Besar) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Pendahuluan Kitab) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Pendahuluan Kitab) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 101 (Pendahuluan Pasal) INTRODUCTION TO PSALM 101 A Psalm of David. The title of this psalm, in the Syriac version, is, "for Asaph, an exhortation of David, concerning ...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


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