In this noble Psalm a ruler addresses Jehovah. He solemnly professes his resolve to banish all baseness from his own heart, and to expel all wrong-doers from his presence, that he may be worthy to receive Jehovah as his guest, and that Jehovah’s city may be worthy of its name.

Can we accept the title which attributes the Psalm to David, and find in it the expression of lofty purpose and noble aspiration which animated him when he was contemplating the transfer of the Ark to Zion? At any rate the Psalm is worthy of the man after God’s own heart, and that episode in his life offers a natural explanation of its origin.

When the stern punishment of Uzzah’s irreverence enforced the lesson of Jehovah’s awful holiness, David exclaimed in terror, “How shall the Ark of Jehovah come unto me?” (2 Samuel 6:9), and the Ark was carried aside into the house of Obed-Edom. But terror was soon exchanged for that earnest longing for Jehovah’s Presence in the city of His choice which finds utterance in the cry, “Oh when wilt thou come unto me?”, and the Ark was brought up into the city of David. This Psalm then may be regarded as the expression of David’s solemn resolution to prepare himself and his city for Jehovah’s coming to dwell in their midst. It is a companion piece to Psalms 15, which describes the character required in those who were to dwell in the immediate Presence of Jehovah, and Psalms 24, composed in all probability for the translation of the Ark; and it should further be compared with Psalm 18:20 ff., and with “the last words of David” in 2 Samuel 23:1 ff.

No doubt it might have been expected that such a Psalm, if really written by David, would have been included in one of the earlier collections; but it would be rash to assert that this must have been the case. Davidic Psalms may have been preserved elsewhere than in these collections until after the Exile; and the compiler of this book may have placed this Psalm here after the group of “accession Psalms which celebrate the re-establishment of Jehovah’s kingdom, in order to suggest how that kingdom might be made a reality for Jerusalem under the sway of a true ruler, some second David, whose kingdom would be based upon the principles of the Divine government (Psalm 99:4).

The resemblance of some phrases to the language of the Book of Proverbs has been urged as evidence of a much later date. But the resemblances are not such as to prove that the Psalm is dependent on that Book in its present form. Much of the teaching of the Proverbs must have been current orally long before they were collected and reduced to writing.

Various conjectures have been suggested as to the authorship of the Psalm by commentators who think that it must be later than David. It has been attributed to Hezekiah, Josiah, the Maccabaean princes Jonathan (1Ma 9:28 ff.) and Simon (1Ma 14:14). It has even been regarded (in defiance of the natural meaning of Psalm 101:6) as the utterance not of an individual ruler, but of the post-exilic community in Jerusalem.

This Psalm has been called “David’s mirror for rulers,” “the prince’s Psalm,” “a mirror for magistrates,” and the like. It was “beloved by the noblest of Russian princes, Vladimir Monomachos; by the gentlest of English Reformers, Nicholas Ridley” (Stanley). The story is told of Ernest the Pious, Duke of Saxe-Gotha, that he sent an unfaithful minister a copy of this Psalm, and it became a proverbial saying in the country when a minister was guilty of misconduct, “He will soon get the princes’ Psalm to read” (Delitzsch). It is naturally appointed as one of the Proper Psalms in the Service for the Day of the Sovereign’s Accession.

It consists of two equal divisions: Psalm 101:1-4 contain the Psalmist’s resolutions for the conduct of his own life: Psalm 101:5-8 declare his intention of banishing pride and falsehood and injustice from his court, and surrounding himself with faithful ministers.

1. I will sing of mercy and judgment] Lovingkindness and judgement are characteristics of the Divine rule (Psalm 89:14), which are to be reflected in the true human ruler (Isaiah 16:5). They are the fundamental principles of right life and conduct, the bond of fellowship between man and God (Hosea 2:19), and between man and his fellowman (Hosea 12:6; Micah 6:8; Matthew 23:23). If in these opening words the Psalmist is referring to the Divine attributes which are the archetype and model for human conduct, he passes on at once to speak of their imitation and embodiment in his own life and the life of his courtiers.

unto thee &c.] Unto thee, Jehovah, will I make melody (Psalm 57:7).

1–4. By purity of purpose and integrity of heart David is resolved to prepare for Jehovah’s coming to dwell with him.

2. I will behave myself wisely &c.] This is a possible rendering: but the words may mean, I will give heed unto the way of integrity, deliberately and of set purpose make whole-hearted devotion to God and perfect uprightness towards men the rule of my conduct. Cp. Psalm 101:6; Psalm 15:2.

O when &c.] The appeal of earnest longing, eager for closer fellowship with God. It recalls David’s words in 2 Samuel 6:9, and may possibly be an allusion to the promise of Exodus 20:24. Obedience to God’s commandments is the condition of such a fellowship (John 14:23).

within my house] Even in the privacy of my own palace, I will order my conduct in the integrity of my heart. Cp. Psalm 18:23; Psalm 78:72; Proverbs 20:7. “The recesses of an Eastern palace were often foul with lust, and hid extravagances of caprice and self-indulgence; but this ruler will behave there as one who has Jehovah for a guest” (Maclaren).

3. I will set no base thing before mine eyes (R.V.), as an aim to be accomplished, or an example to be imitated. Lit. matter of belial, i.e. worthlessness. Cp. Deuteronomy 15:9.

the work of them that turn aside] Or, more probably, the practice of depravities.

it shall not cleave to me] “If it seized on him unawares, he would shake it off as an accursed thing; Deuteronomy 13:17” (Kay).

4. The Psalmist is still speaking of himself. All crookedness and perversity shall be banished from his heart, he will not consciously tolerate evil there. Render the second line, Evil I will not know. With 4 a and 2 b cp. Proverbs 11:20.

froward] Lit. crooked. Cp. Proverbs 11:20.

5. him will I cut off] Or, destroy, as in Psalm 101:8 a, as in himself evil and moreover an evil counsellor for a king.

a high look] The visible token of a haughty heart within (Psalm 18:27; Proverbs 21:4).

5–8. He will not tolerate falsehood and pride and injustice around him, but will seek to fill his court with faithful ministers.

6. He is ever on the look out for men of probity and integrity to be his companions and confidential ministers.

he shall serve me] He shall minister unto me (R.V.).

7. he that telleth lies &c.] He that speaketh falsehood shall not be established in my presence.

8. Morning by morning will I destroy all the wicked of the land;

That I may cut off all workers of iniquity from the city of Jehovah.

Day by day the king will hold his court of justice in the morning (2 Samuel 15:2; Jeremiah 21:12), that he may purge Jerusalem of evil and make it a holy city, worthy of its high title ‘the city of Jehovah.’ Cp. Psalm 46:4; Psalm 48:1; Psalm 48:8; Isaiah 1:26.