Exegetical and Hermeneutical Commentary of Psalms 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.
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. Psa 101:6; Psa 15:2.
O when &c.] The appeal of earnest longing, eager for closer fellowship with God. It recalls David’s words in 2Sa 6:9, and may possibly be an allusion to the promise of Exo 20:24. Obedience to God’s commandments is the condition of such a fellowship (Joh 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. Psa 18:23; Psa 78:72; Pro 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).
Fuente: The Cambridge Bible for Schools and Colleges
I will behave myself wisely – In the choice of principles to guide me; in my conduct in my family; in my official relations. This expresses a desire to act wisely, and a purpose to do it.
In a perfect way – In accordance with the perfect rules of right. I will make these my guide. I will aim to be perfect; I will have before me a perfect standard.
O when wilt thou come unto me? – Perhaps this would be better rendered, When thou dost come unto me; that is, When then dost visit me and my dwelling, thou shalt find that these are the principles which regulate and govern me in my house. The idea is that God would come to visit his habitation, and inspect his conduct; and that whenever this should occur, however often it might be, or however unexpectedly he might come, he should always find these principles governing him in his family. A man should so live that whenever God comes into his dwelling, or when anyone comes, or however narrow and searching may be the inspection, these principles shal be found to regulate his conduct.
I will walk within my house – Before my family; in the principles which shall govern me there.
With a perfect heart – Always aiming to do exactly that which is right: in my general conduct; in the rules by which I live; in my treatment of all under my charge and in my employ. The great principles of right, in everything – in the smallest matters – shall guide and govern me.
Fuente: Albert Barnes’ Notes on the Bible
Psa 101:2
I will behave myself wisely in a perfect way.
A holy and homely resolve
I. What a comprehensive resolution this is! I will behave myself wisely in a perfect way.
1. With a full knowledge of all the care and circumspection it entailed on himself, add with as clear an apprehension of all the risks of popularity it involved among his subjects, this was Davids deliberate choice. Influenced by the grace of God he, like his son Solomon after him, chose wisdom as the principal thing, and accounted the fear of the Lord as the choicest safeguard.
2. This deliberate choice of David was no doubt suggested by a sense of necessity. He felt that he needed to behave himself wisely. He was to be a king, and a foolish king is no ordinary fool. Oh, parents and heads of households, masters of factories, managers of business houses, and you, too, ye working men and servants, ye all need wisdom, and you must have it, or you will make shipwreck. If the fishermans little boat be wrecked through mismanagement, it is as bad for him, especially if he be drowned in it, as if he had lost the greatest steamship that ever ploughed the waters, and perished with the vessel. It is his all; and your all is embarked in the momentous voyage of life. You need to behave yourselves wisely whatever your vocation in the world may be.
3. Moreover, David recognized that to behave oneself wisely one must be holy; for he says, I will behave myself wisely in a perfect way. He felt he could not be wise if he were unacquainted with the true ideal of absolute unblemished perfection; wisdom lay there. The wise man will keep along the kings highway, cost what it may. But you do not need to be a philosopher, and consult huge books, to discover how you ought to act under any circumstances. The way to act in every case is to fear God and keep His commandments.
II. But now the text is interrupted. There is a break; there is a piece inlaid, as it were, of a different metal. It is an ejaculation. Oh, when wilt Thou come unto me? Many inspired writers, without diverging from their train of thought, interline their purpose with a prayer. There is an old proverb that kneeling never spoils silk stockings. Prayer to the preacher is like provender to the horse. It strengthens and cheers him to go forward. As the scribe halts to mend his pen, or the mower to whet his scythe, without loss of time, but rather with more facility to do his work; so you expedite instead of hindering your business by stopping in the middle of it to offer a word of prayer. So here it is written, Oh, when wilt Thou come unto me? It is a crying of his soul after Divine teaching, Divine direction, Divine assistance; nor less, I believe, is it a yearning after Divine fellowship. You know we never walk aright unless we walk with God. As I have said that holiness is wisdom, so let me say that communion is the mother of holiness. We must see God if we are to be like God. Oh, when wilt Thou come unto me? seems to me a question full of solicitude. Lord, it may be Thou wilt come on a sudden with a surprise, for Thou hast told me that in such an hour as I think not Thou wilt appear. Am I ready? Am I able to give in a satisfactory account as to what I have done as Thy servant, in my general walk and conversation? Come, let me press these thoughts upon myself, and then upon you. I will behave myself wisely in a perfect way; and well I may, since Thine eye is on me, O my God, and Thy day is coming when I must be put into the balances, and if I am found wanting, terrible must be my doom, for other eyes than mine shall search my heart, and other scales than I am able to use shall give the final test, and settle once for all my endless state. God grant you to order your lives by His grace. You cannot do so without the power of the Holy Spirit. Oh that whenever the Lord shall come you may meet Him with joy.
III. After a parenthesis of devotion, he returns with more intense earnestness to his resolution. In a most practical manner he concentrates his aim–I will walk within my house with a perfect heart. With his house or household in view, for which he felt a deep responsibility and a yearning anxiety, he applies himself with a delicate consideration to the state of his own heart. Keep thy heart with all diligence, for out of it are the issues of life. A very wise thing. If any man were to say to you, I mean to be a good husband, a good father,–if any woman shall say, I mean to be a good mistress, or a good servant, that will not do, unless you understand that the heart must first of all be altered. If the heart be right, other things will surely follow in their place. Now, the heart, if we are to walk rightly, must show itself in the house. I will walk within my house with a perfect heart. The heart must be perfect, and then we must show our heart in our actions. Oh, a house is all the better for having a heart inside it, and a man is a man, and he is more like God when there is a heart inside his ribs. When he gets home the children feel that father has got a heart, and as they climb his knees and smother him with kisses, and when he greets his dear relatives, especially those that are part and parcel of himself, he has got s soul that goes beyond his own little self, and is enlarged and inspires the whole of the family. Oh, give me heart, and that is what David meant when he said he would behave himself wisely. But when he was in his own house he would walk with a perfect heart. He would be hearty in everything he did and said. Well, now, the next thing is that the conduct at home must be well regulated. I will walk within my house with a perfect heart. The Christian man at home should be scrupulous in all departments within his house. We may have different rooms there, but in whatever room we are we should seek to walk before God with a perfect heart. (C. H. Spurgeon.)
On wisdom in religious conduct
Of the wisdom or prudence which is necessary to guide and support virtue, I purpose to treat in this discourse. I shall adventure to propose some practical rules for that purpose; which may be of service to persons who, with good dispositions and intentions, are beginning the career of life; and which may, perhaps, deserve attention from persons in every period of age.
I begin by observing–
I. That it is most necessary to lay down principles on which we are to form our general conduct. If we set out without principles of any kind, there can be no regular plan of life, nor any firmness in conduct. No person can know where they are to find us; nor on what behaviour of ours they are to depend. If the principles which we pitch upon for determining our course be of a variable nature; such, for instance, as popular opinion, reputation, or worldly interest; as these are often shifting and changing, they can impart no steadiness or consistency to conduct. The only sure principles we can lay down for regulating our conduct, must be founded on the Christian religion, taken in its whole compass; not confined to the exercises of devotion, nor to the mere morality of social behaviour; bus extending to the whole direction of our conduct towards God and towards man. I proceed to advise–
II. That we begin with reforming whatever has been wrong in our former behaviour. This counsel is the more important, because too many, in their endeavours towards reformation, begin with attempting some of the highest virtues, or aspiring to the most sublime performances of devotion, while they suffer their former accustomed evil habits to remain just as they were. This, I apprehend, is beginning at the wrong end. We must first, as the prophet has exhorted, put away the evil of our doings from before Gods eyes; we must cease to do evil, before we learn to do well.
III. We must shut up, as much as possible, the avenues which lead to the return of former evil habits. Here is required that exercise of vigilance, self-distrust and self-denial which is so often recommended to us in Scripture. This wisdom requires farther–
IV. That consistency and uniformity be preserved in character; that not by pieces and corners only we study goodness, but that we carry one line of regular virtue through our whole conduct. Without this extensive regulation of behaviour, we can never hold on successfully in a perfect way. True virtue must form one complete and entire system. All its parts are connected; piety with morality, charity with justice, benevolence with temperance and fortitude. If any of these parts be wanting, the fabric becomes disjointed; the adverse parts of character correspond not to each other, nor form into one whole. It is only when we have respect unto all Gods commandments, as the psalmist speaks, that we have reason not to be ashamed. At the same time, when I thus advise you to study entire and consistent virtue, and to guard strictly against small transgressions, let me warn you–
V. Against unnecessary austerity, as forming any part of religious wisdom. Too strict and scrupulous, indeed, we cannot be in our adherence to what is matter of clear duty. Every dictate of conscience is to be held sacred, and to be obeyed without reserve. But wisdom requires that we study to have conscience properly enlightened. We must distinguish with care the everlasting commandments of God, from the superstitious fancies and dictates of men. A manly steadiness of conduct is the object which we are always to keep in view; studying to unite gentleness of manners with firmness of principle, affable behaviour with untainted integrity.
VI. In order to walk wisely in a perfect way, it is of importance that we study propriety in our actions and general behaviour. In a great number of the duties of life, the manner of discharging them must vary, according to the different ages, characters, and fortunes of men. To suit our behaviour to each of these; to judge of the conduct which is most decent and becoming in our situation, is a material part of wisdom. In the scales by which we measure the propriety of our conduct, the opinion of the world must never be the preponderating weight. Let me recommend–
VII. The observance of order and regularity in the whole of conduct. Hurry and tumult, disorder and confusion, are both the characteristics of vice and the parents of it. Let your time be regularly distributed, and all your affairs be arranged with propriety, in method and train.
VIII. We should give attention to all the auxiliary means which religion offers for assisting and guiding us to walk wisely in a perfect way. These open a large field to the care of every good man. We must always remember, that virtue is not a plant which will spontaneously grow up and flourish in the human heart. The soil is far from being so favourable to it; many shoots of an adverse nature are ever springing up, and much preparation and culture are required for cherishing the good seed, and raising it to full maturity. (Hugh Blair, D.D.)
The art of good behaviour
The Bible is the one great authority on good manners. There are others, of course; but they are absolutely unnecessary, for all we need is here. In fact, this book is mostly about behaviour–how men have behaved and how they ought to behave under the varying conditions of human life. It is such a mistake to think that these things are externals, additions to a man–they are fundamentals. Good behaviour is a vital thing, it is from the heart. I will behave myself. We have often been told to do it–perhaps that is one of the first things most of us remember being told. But necessary as the parent, the guardian, and the schoolmaster are to enforce obedience, to moral, and national, and religious law, it is best to take the matter into our own hands, assert our own responsibility, and say, I will behave myself. Oneself is the person we ought to be most concerned with. And yet there are very many people who are so anxious about the behaviour of others–such careful guardians of other peoples morals. How many wise and gratuitous critics there are! How many to point out the mote in their brothers eye l Reformation begins at home–I will behave myself–and to do that properly will take me all my time. The psalmist now tells us in what good behaviour consists. I will walk within my house with a perfect heart. The first thing, then, to be seen to is home-conduct. Is he a Christian? said one to a friend the other day; and the answer was, I dont know, I havent seen him at home. It was a wise reply; home is the best place to judge–there we have the evidence unmistakable. Home graces are best; and if a woman would have her name kept in sweet and everlasting remembrance, let her always be at her best at home; and if a man will win fame that will outlast the renown of all the worlds battlefields, let him be a hero at home, a knight of the little round table in his own parlour, where those who love the best will clown him with a wreath that is incorruptible, undefiled, and that fadeth not away. The psalm continues, I will set no wicked thing before mine eyes. That undoubtedly is an essential part of fine conduct. Even to look on sin is harmful; it blurs, while it dazzles the vision; it casts a film over the eyes. I will not know a wicked person. Literally that seems a resolve too difficult to carry out. In business, shop, and office we often have to meet wicked persons, to do business with them, to work at their side. We have to know them–we cannot help ourselves. But we must not know more of them than we can help–we must not be friends with them. Acquaintances they may be, but never friends. Mine eyes shall be upon the faithful of the land that they may dwell with me. Whoever we cast our eyes upon does well with us in a very real sense. I am a part of all that I have met. We cannot help being imitative, we reproduce what we see over and over again. So must we fix our eyes upon those who do good and are good, upon those whose atmosphere is purest and most reverent. But mark now that the psalmist has no sooner made this great resolve, than he realizes that the task is beyond him. It requires more wisdom and strength than he possesses. So in the midst of his resolution the prayer breaks from his heart, O when wilt Thou come unto me? For such behaviour as this the etiquette of high society is useless–it is the grace of God that we want; not more education, but more love–that love which doth not behave itself unseemly. O when wilt Thou come unto me? That question is soon answered. When will a father run to his child in need? When wilt Thou come? Why, He is not far from any one of us–closer than breathing and nearer than hands or feet. Our very feebleness and frailty make irresistible appeal to Him. (W. A. L. Taylor, B.A.)
I will walk within my house with a perfect heart.—
The sanctity of the family
That which strikes us first in this psalm is that the qualifications for continuing in the household of David are to he moral qualifications. He does not say that he will make choice of the clever, or of the strong, or of the brave to he companions of his life. He, for his part, will live with the good, the faithful in the land, the perfect in the way. That which shall disqualify men from living with him is not want of ability or want of distinction, but want of loyalty to goodness and to God: A froward heart shall depart from me; I will not know a wicked person. David needed all the help he could get from courage and from talent in his difficult position; but he made up his mind to reserve his highest favours for goodness. And next we observe that the qualifications for membership in Davids household are chiefly negative. He is more careful to say who shall not than who shall enjoy the privilege. The sins of unfaithfulness, the froward heart, the privy slanderer of his neighbour, the man of proud look and high stomach, the worker of deceit, the teller of lies–these were to have no access in the house of David in Jerusalem. It seems to be a low because it is a negative standard; but people would not say so who have at all tried to act upon a like principle. Let us be sure that we could do as much before we criticize him. What, then, is Davids hope? He hopes that with the coming of the sacred ark of Jerusalem–in other words, that with a nearer contact with the presence of God–he will be able to effect a great change. The restored sense of a sacred presence among them, the active works of the ministers and the sanctuary, the pervading atmosphere of worship and of praise, where everything suggested what God expected of His people and what was due to God from each and from all–these things would, in time, make the reformation which David had at heart easy and natural. In Christendom the family is a different and it is a more beautiful thing than it was in Davids time. It is a return to nature, to the order of life clearly traced in nature, and at the bidding of the Restorer of our race. He reminds us that at the beginning God made man, male and female, and that for this cause shall a man leave his father and mother, and cleave to his wife; and they twain shall be one flesh. More than one French writer has expressed the admiration felt by his countrymen–felt, at least, in their more judicial moments–for the family life of the middle classes in England, and of the English poor throughout the country districts. It is, indeed, one of the choicest blessings which God has bestowed upon our country. But we must admit that family life in England is threatened not only by the standing enemies of its happiness and well-being, such as a preference of club society to that of wife and children on the part of men, of a husbands personal extravagance or inconsiderateness, or cruelty, or worse. In conclusion, two lessons would seem to be suggested by this psalm of King David. Observe the order and methods of Davids proceeding. He began by improving himself. Oh, let me have understanding in the way of godliness. I will walk within my house with the perfect heart. No man can hope to influence others for good who is not taking pains with himself. No man to whom eternity, sin, prayer, are not real, can hope to get others to think seriously about them. No man who is not endeavouring to rule his own temper, his own tongue, his own life by the law of Jesus Christ can hope to make that law a rule of the life of others, however much younger, however much less instructed they may be than himself. And next the improvement of the family can only be procured by religious as distinct from moral–merely moral influences. David does not expect to do much with the sinister elements of his motley household until the return of the sacred Ark to Jerusalem. There is one mark of the household in which God is known and loved, which is too often wanting in our day, I mean the practice of family prayer. Depend upon it, the worth of every practice of the kind can only be measured by its effect during a long period of time. Family prayers, though occupying only a few minutes, do make a great difference to any household at the end of a year. (Canon Liddon.)
Family religion
A house without a roof would be scarcely less a home, according to Bushnell, than a family unsheltered by Gods friendship. A pious wife with a prayerless husband is compared by Payson to a dove with a broken wing, trying to beat her upward way through storm and wind. (E. P. Thwing.)
Piety at home
Some people in public act the philanthropist, but at home act the Nero with respect to their slippers and their gown. Audubon, the great ornithologist, with gun and pencil went through the forests of America to bring down and to sketch the beautiful birds, and after years of toil and exposure completed his manuscript and put it in a trunk in Philadelphia, and went off for a few days of recreation and rest, and came back and found that the rats had utterly destroyed the manuscript; but without any discomposure, and without any fret or bad temper, he again picked up his gun and pencil, and visited again all the great forests of America and reproduced his immortal work. And yet there are people with the ten thousandth part of that loss who are utterly irreconcilable; who, at the loss of a pencil or an article of raiment, will blow as long and loud and sharp as a north-east storm. Let us learn to show piety at home. If we have it not there, we have it not anywhere. If we have not genuine grace in the family circle, all our outward and public plausibility merely springs from the fear of the world, or from the slimy, putrid pool of our own selfishness. Home is a mighty test of character. (T. De Witt Talmage.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. 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.
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.
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 Saviour in all things.
The original is very emphatic; 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, c., 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. He avows his sincere purpose,by God’s aid, to act uprightly (Gen 17:1;Psa 18:30).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I will behave myself wisely in a perfect way, e.] 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.
g So V. L. Musculus, Cocceius, Gejerus, Junius Tremellius, Piscator, Tigurine version. h “in via integri” so some in Michaelis. i “in integritate cordis mei”, Tigurine version, Piscator, Cocceius, Gejerus.
Fuente: John Gill’s Exposition of the Entire Bible
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.
Fuente: Calvin’s Complete Commentary
(2) Behave myself wisely.Literally, I will look to a guileless way. The root to look is that from which maskl (Psalms 32, title) comes; hence some here see a reference to music, or song. But the Authorised Version is probably right, since the analogy of such words as provident, circumspect, shows how the idea of caution and then wisdom arises from that of looking. The English idiom, look to your ways, illustrates the Hebrew here.
O when wilt thou come unto me?This clause is so awkward, however translated, that some critics go the length of pronouncing it spurious. In the Old Testament, with the exception of Exo. 20:24, the coming of God to a person is associated with the idea of punishment or inquisition (Psa. 17:3); and to see a reminiscence of 2Sa. 6:9 ( How shall the ark of the Lord come to me?) seems far-fetched. It is better, therefore, to take the verb as the third person feminine instead of second masculine, with perfect way as its subject. The only difficulty in the way of this rendering is the interrogative; but, as in Pro. 23:22, it becomes a simple adverb of time, we may treat it so here: I will give heed to a guileless way when it comes to me, i.e., whenever a course of action arises, presenting an alternative of a right and wrong, or a better and worse, I will choose the better.
I will walk within my house.This vow of an Eastern monarch should be read with the thought of the palace of a caliph at Bagdad, or a sultan at Constantinople, before the mind. But it is a reflection of universal application, that piety should begin at home, and religion show itself in the household as much as at church.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. I will behave myself wisely That is, prudently, with thoughtfulness and circumspection.
In a perfect way According to God’s rule, a “way” of uprightness. Choosing the “perfect way” of God’s law, he would walk in it thoughtfully and with understanding.
Oh when wilt thou come unto me This must be understood as a longing for some more special spiritual manifestation of Jehovah’s presence; or, for the more complete fulfilment of the promise relating to the full extent of his dominion; or, particularly, for the removal of the ark from Kirjath to Zion. The last would seem the more probable sense. The removal of the ark and tabernacle to Jerusalem would fix the national worship there, and be of the greatest spiritual and political importance to his government. See on Psalms 78, , 132, and compare David’s words, (2Sa 6:9,) “How shall the ark of Jehovah come to me? ” and Exo 20:24: “In all places where I record my name, I will come to thee and bless thee.” Jerusalem might already, by anticipation, be called “the city of Jehovah,” and because, with his approbation and as his servant, David had there fixed his capital.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 101:2. I will behave, &c. I will give instruction on the way of integrity: When will it come unto me? i.e. “I will compose a maschil to teach the true conduct of life: (O how long will it be ere I have the pleasure of enjoying it!)” Thus, says Mudge, will the sense be naturally continued on from singing and playing on instruments; after which begins the plan itself. I will walk, &c. But Dr. Chandler thinks that our version expresses the real sense, as the psalm does not contain instructive precepts to others, but the wise and salutary resolutions which David had made in reference to himself. Bishop Patrick is of opinion, that the expression refers to his own private behaviour, and contains his fixed purpose of studying with all diligence, integrity of life, and purity of manners. But, though this should not be wholly excluded, the passage seems rather to relate to his public conduct in the administration of government. He would sing of mercy and of judgment, as he was resolved to act with wisdom and circumspection, and with the most impartial justice toward all his subjects without exception. This interpretation seems to be countenanced by the words, O when wilt thou come unto me! There are some who think it probable, from this expression, that this psalm was penned during the contest between Ishbosheth and David, before he was established king over all Israel. I rather apprehend, says Dr. Chandler, that it was composed soon after that event; but whilst he was not yet firmly settled on the throne, and had not power enough to exert himself in the punishment of great offenders; as he himself complains: “I am this day weak, though anointed king; and these men, the sons of Zeruiah, are too hard for me, (2Sa 3:39.) that I cannot act as I would, and punish them according to their demerits.” What therefore the Psalmist earnestly wished and desired was, that God would so favour him as to strengthen his hands, that he might be able to exercise justice impartially, and act agreeably to those wise and good maxims which he had laid down for the future good government of his people. An absent friend is little capable of assisting us. To do us real service, in many cases he must come to and favour us with his presence; and therefore the expression, O when wilt thou come unto me! is figurative, and must be explained of God’s protecting and assisting him, as though he came to and was personally present with him, as he certainly is with all that trust him. With a perfect heart, in the next clause, is literally, in the integrity of my heart. The meaning is, “I will manage all my affairs as impartial truth and judgment shall direct me; and by my example encourage piety, holiness, and virtue, among all my domestics, dependants, and courtiers.”
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 668
A WISE DEPORTMENT DELINEATED
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.
EXTENSIVE influence is a most invaluable talent, which entails upon us an awful responsibility, and should therefore be improved with all possible care and diligence. The higher we are in the scale of society, the more our obligations to exert ourselves for God are increased. But, if wisdom direct not our measures, our most strenuous efforts will be in vain. David was well convinced of this truth: and, having seen in his own experience a wise admixture of mercy and of judgment in the dealings of God towards him, he determined, in his limited sphere of action, to imitate the conduct of the Governor of the Universe, and so to temper mercy with justice in the whole of his administration, that iniquity might be suppressed, and virtue cultivated, not in his own palace only, but throughout all his dominions. We might not unprofitably enter into an investigation of the principles which he laid down for the regulation of his conduct, and mark the specific course of action which he determined to pursue towards his courtiers; but we shall wave the consideration of those particulars, and notice rather the general principle which he adopted, and which is equally applicable to persons in every station of life; I will behave myself wisely in a perfect way; I will walk within my house with a perfect heart.
A noble resolution this! We will endeavour to point out,
I.
The great importance of it
The value of religion, generally, is acknowledged by all; but few are aware of the vast importance of a wise, discreet, and prudent deportment: yet on that essentially depend,
1.
The peace and comfort of our own souls
[An indiscreet conduct, even where the persons intentions on the whole are good, will involve him in many difficulties, and rob him of those supports and consolations which under other circumstances he might enjoy. True it is, that the wisest demeanour will not avail to root out prejudice, or to make religion lovely in the eyes of carnal men: for the children of darkness cannot but hate the light: and our blessed Lord himself, in whose conduct not the slightest fault or error could be found, was an object of universal hatred to the whole Jewish nation. But it is no less true, that imprudence in religious characters calls forth against them, and, in appearance, justifies, the malignity of many, who, if their zeal had been better regulated, would never have raised their arm against it. Many parents, masters, magistrates, who would never have interposed their authority to obstruct a prudent exercise of religion, have been induced to exert their power in consequence of the indiscretion of those whom they were constrained to oppose. In such cases their opposition can scarcely be called persecution; nor can the cross which the sufferers are called to bear, be called the cross of Christ: it is their own cross, that they have to bear, and their own folly, that they have to blame. Enthusiasts do indeed persuade themselves that they are suffering for righteousness sake: but having no satisfactory evidence that such is indeed the true ground of their trials, they cannot feel that humble acquiescence in the divine appointments, which, if they had acted a wiser part, would have calmed their spirits, and sweetened their afflictions [Note: 1Pe 2:19-20; 1Pe 4:15-16.].]
2.
The benefit of all around us
[Nothing can be more unreasonable than that men should condemn religion for the faults of those who profess it: but they will do so, and will take occasion from the misconduct of religious people to defame and decry all vital godliness [Note: 2Pe 2:2.].
It is of no consequence in their eyes, that the wise and prudent condemn the things that are complained of: no; their adversaries are not disposed to discriminate between the guilty and the innocent: they involve all in the same obloquy: and will bring the faults of former ages as grounds of accusation against those who live in the present day [Note: The errors of the Puritans are imputed to those who profess religion in the present day.]. Even the errors that were acknowledged and lamented by the persons who in early life committed them, are still adduced as characterizing not only the persons who openly renounced them, but those also who have never in any degree approximated towards them [Note: This is particularly to be noticed in reference to the early journals of Messrs. Whitfield and Wesley; which, though afterwards condemned by the authors themselves, are to this hour made the sole grounds of estimating their character; and not their character only, but the characters of thousands who were never guilty of any of their extravagances.]: and all this is done for the purpose of discrediting religion, and of justifying their own aversion to it. On the other hand, great good is done by those who walk circumspectly, and shine forth as lights in the world [Note: Php 2:15-16.]. They put to silence the ignorance of foolish men [Note: 1Pe 2:15.], and shame those who falsely accuse their good conversation in Christ [Note: 1Pe 3:16.]. What St. Peter says of wives winning by their good conversation their unbelieving husbands [Note: 1Pe 3:1.], we doubt not is often verified in all other relations of life; those who behold the light that is set before them being constrained to acknowledge, that the righteous is more excellent than his neighbour [Note: Pro 12:26.]. A certain awe is impressed on the minds of the ungodly by the sight of a man of God. Herod feared John, when he saw what a just and holy man he was [Note: Mar 6:20.]: and it is particularly said of Saul, that, when he saw that David behaved himself very wisely, he feared him [Note: 1Sa 18:15.]. And if we will walk holily, justly, and unblameably before men, we shall have a testimony in their consciences, that God is with us of a truth [Note: 1Co 14:25.], and that the principles we profess are worthy of all acceptation [Note: 1Ti 1:15.].]
3.
The honour of God and his Gospel
[The argument which St. Paul uses to enforce on servants the maintenance of a dutiful behaviour towards their unbelieving masters, is, that the name of God and his doctrine be not blasphemed [Note: 1Ti 6:1.]. How terrible is the thought that our indiscretions should ever produce such an effect as this! On the other hand, our blessed Lord bids us to make our light shine before men, that they who behold our good works may be stirred up to glorify our heavenly Father [Note: Mat 5:16.]. What a stimulus is here! what a motive to circumspection! what an incentive to every thing that is great and holy! Believer, can you reflect one moment on the thought, that God can be glorified in you, and not determine, like David, to walk wisely before him in a perfect way? If nothing but your own welfare and the welfare of your fellow-creatures were at stake, you would watch over your every action, your every disposition; but when you consider, that the honour of God himself is in a measure dependent upon you, methinks, you should be utterly purposed, that, if it be possible, God himself shall not find any thing amiss with you [Note: Psa 17:3.]; and that, at all events, your conduct shall be so blameless, that they who are of the contrary part may be ashamed, having no evil thing to say of you [Note: Tit 2:8.].]
Having shewn the importance of this resolution, we will distinctly mark,
II.
The way in which it must be carried into effect
It is scarcely needful to say, that we must have respect to every commandment of God, without partiality or reserve; for where there is partiality there is hypocrisy [Note: Jam 3:17.]; and where there is hypocrisy, there is neither a perfect heart, nor a perfect way, nor indeed one spark of true wisdom. This then must be ever borne in mind, that without an unreserved endeavour to fulfil the whole will of God, the forming of such a resolution must be altogether nugatory and delusive. But supposing the resolution to be sincerely formed, then the question will arise, How must a person demean himself so as really to effect his wish? We answer, he must conduct himself,
1.
With meekness and modesty
[Nothing is more disgusting than forwardness in a religious character. It is offensive in any; but most of all in one who professes to feel himself a poor, blind, ignorant, guilty creature, less than the least of all saints, yea, rather, the very chief of sinners. How unseemly is it to see such an one full of conceit, obtrusive, talkative, loving pre-eminence, and thinking himself to be something, when he is nothing [Note: Gal 6:3.]! Yet how many such professors are there, wherever the Gospel is preached! On the other hand, how lovely is the character of one that is gentle, modest, unassuming, arrogating nothing to himself, and willing on all occasions to take the lowest place! Such a person, whilst he himself is beautified with salvation [Note: Psa 149:4.], reflects an honour on the Gospel, and adorns the doctrine of God our Saviour [Note: Tit 2:10.]. Such a disposition is lovely even in the sight of God himself, and is esteemed by him as an ornament of great price [Note: 1Pe 3:4.]. It should seem that this was a distinguishing feature in our Lords character, since the Apostle particularly beseeches us by the meekness and gentleness of Christ [Note: 2Co 10:1.]: and the more we have of the mind of Christ in this respect, the more wisely shall we walk both towards them that are without [Note: Col 4:5.] the pale of the Church, and those that are within. The want of this disposition renders our way far more difficult whilst it incapacitates us for encountering the difficulties which it puts in our way. This then we conceive to be our first object, to obtain a humble and subdued spirit, which, whilst it offends none who differ from us, qualifies us to bear with patience, and to turn to good account, whatever evils the unreasonableness of wicked men may inflict upon us. By means of it we shall out of the eater bring forth meat, and out of the strong bring forth sweet; or, in other words, we shall make all things work together for our good.]
2.
With kindness and charity
[There is really in many religious professors almost the same acrimony against the ungodly world, as there is in the ungodly world against them. But how unbecoming is this! for, if there be a difference between us and others, who is it that has made us to differ [Note: 1Co 4:7.]? And, if we see others yet lying in their natural enmity against God, what does their state call for, but pity and compassion? Besides, love is the very end, yea the sum and substance, of all religion [Note: 1Ti 1:5.]. If we have not love, we may give all our goods to feed the poor, and our body to be burned, and yet be no better than sounding brass, and tinkling cymbals [Note: 1Co 13:1.]. If this principle preside not in our hearts, we shall do nothing well [Note: 1Co 16:14.]. This will lead us to consult the best interests of all around us: to study how we may most influence them for their good; and to bend to circumstances, in order to abate their prejudice, and gain the easier access to their minds. It was from this principle that St. Paul became all things to all men [Note: 1Co 9:19-22.]. If he might but gain the more, he was ready to deny himself the most innocent enjoyments, and to comply with any requisitions, which would consist with fidelity to his God. How conciliatory will be the conduct of one who acts under this principle! With what meekness will he give to an inquirer a reason of the hope that is in him [Note: 1Pe 3:15.]; and convey instruction to a blind and obstinate opposer [Note: 2Ti 2:25.]! How cautiously will he cut off occasion from those who seek occasion against him [Note: 2Co 11:12.]! How watchfully will he abstain even from the appearance of evil [Note: 1Th 5:22.], and prevent, if possible, his good from being evil spoken of [Note: Rom 14:16.]. In a word, where love is in the heart, and the law of kindness is in the lips, the enemies of religion will be put to silence, and the mouths of gainsayers be stopped.]
3.
With prudence and foresight
[Solomon observes, I Wisdom dwell with Prudence [Note: Pro 8:12.]. But many seem to think that they have nothing to do with prudence: they have only to follow their own notions of duty, and to leave all consequences to God. Hence they go forward in their own way, and in their own spirit; never once considering, what may be the effect of their conduct on the minds of others: and, though they may do some good, they do more injury than they can well conceive. But if we would behave ourselves wisely in a perfect way, we must consider the probable consequences of our actions [Note: Ecc 8:5.], and endeavour to accomplish our ends by the most inoffensive means. When Paul went to Jerusalem, where Gods design of calling the Gentiles into his Church, and of abrogating the Mosaic ritual, was but imperfectly understood, he took the precaution of conferring privately with the leading members of that Church in the first instance [Note: Gal 2:2.], in order to explain his views to them, and through them to remove the prejudices of the people at large. This was wise; and the wisdom of it appeared in the effects which followed. Similar precautions should be used by us in all our commerce with the world at large, or with the Church in particular: we should give no unnecessary offence either to the Jew, or to the Greek, or to the Church of God. We should consider what every one can bear; and should suit ourselves to his capacity or condition. Our blessed Lord himself set us this example, speaking every thing in a way of parables, according as his auditors were able to receive it [Note: Mar 4:33.]. St. Paul also administered milk or strong meat to his converts, according as the measure of their proficiency required [Note: 1Co 3:2.]. And we also are taught to act under the influence of the same principle, towards all whom we may have occasion to address; not casting our pearls before swine, nor pouring new wine into old bottles, but accommodating our instructions to the necessities and dispositions of all who hear us. In a word, I would, as St. Paul says, have you wise concerning that which is good, and simple concerning evil [Note: Rom 16:19.].]
4.
With disinterestedness and simplicity
[There is a carnal wisdom, which operates in a way of craft and cunning: but this is directly opposed to the wisdom that is from above, which consists in simplicity and godly sincerity. It is this, and this alone, that proceeds from the grace of God, and under the influence of which we are to have our conversation in the world [Note: 2Co 1:12.]. If there be any selfish objects proposed, any sinister motives indulged, any artifices practised by us, we are far from true wisdom: true wisdom disclaims every thing that is disingenuous. Its eye is single, its object pure, its operation lucid, uniform, irreprehensible. It will bear the light: it will shine the brightest, where it is brought most to view. If it make us wise as serpents, it will keep us harmless as doves [Note: Mat 10:16.]. Every measure of deceit must be banished; all falsehood, either in word or deed, abhorred; and truth and equity must stand confessed in the whole of our dealings. This is true wisdom; and, whosoever walks according to this rule, peace shall be upon him, and mercy, even upon all the Israel of God [Note: Gal 6:16.].]
We conclude with one or two directions for the attainment and increase of this wisdom:
1.
Let a conformity to its dictates be your constant aim
[The wisdom of the prudent is, to understand his way [Note: Pro 14:8.]. If we walk at random, and without a due consideration of our ways, we never shall attain any true wisdom. We must be aware that folly is bound up in our hearts, and that we are constantly liable to err. We must take our rule of action from the unerring words of truth. We must measure our sentiments and actions by that rule. We must in particular set the Lord Jesus Christ before us, and endeavour to drink into his spirit, and to walk in his steps. This must be our constant habit. Whether our actions be more or less important, they must all be referred to this standard, and be regulated by this principle. Then we shall gradually have our minds enlightened: we shall see with increasing evidence our former deviations from the right path. We shall see, how erroneously we judged on many occasions; and how unwisely we acted, whilst yet we thought that we were acting right. Thus our judgment will be matured; our consciences be preserved tender; and our ways be conformed to the perfect will of God. Who then is wise and endued with knowledge amongst you? let him shew out of a good conversation his works with meekness of wisdom [Note: Jam 3:13.].]
2.
Pray earnestly to God to inspire you with it
[It is the Lord alone that giveth wisdom [Note: Pro 2:6.]: and to him David directed his supplications, in the words of our text, O when wilt thou come unto me? David felt his insufficiency for that great work which lay before him, and he panted after an increase of grace to fit him for it. Thus should we pant after the influences of the Holy Spirit, to open the eyes of our understanding, and to guide us into all truth. Without the aid of the Holy Spirit we cannot hope to fill up our several stations in life with true wisdom. David, as a monarch, felt his need of divine aid to execute the resolution he had formed. Solomon desired this aid beyond either riches or honour: and God, in answer to his prayer, gave him a wise and understanding heart, above all the children of men. As ministers of Gods word, we need the same: for St. Paul says, in reference to the ministry, who is sufficient for these things? The same must be said by us in every station and relation of life. We all have our own peculiar duties to perform; and wisdom consists in executing them aright. Let this never be forgotten, that our chief wisdom consists in ascertaining with precision, and performing with punctuality, the duties of our own particular situation. It is not by going out of our own proper line, but by filling our own particular station well, that we shall approve ourselves truly wise. Let parents and children, masters and servants, magistrates and subjects, bear this in mind: let none lean to their own understanding [Note: Pro 3:5.], but all with one heart address to God this necessary petition, O give me understanding in the way of godliness [Note: See the text in the Prayer-book Translation.]!]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Who but Jesus could behave himself wisely? Who but the Lamb of God could be said to have a perfect heart? Jesus indeed desired, and had, the constant presence of the Father. But, alas! how little is our communion with God in Christ kept up in the soul?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Ver. 2. I will behave myself wisely ] I will begin the intended reformation at myself, and then set things to rights in my family, which while Augustus did not he was worthily blamed by his subjects, and told, that public persons must carefully observe,
Aedibus in propriis quae recta aut prava gerantur (Plut.).
Cato said, that he could pardon all men’s faults but his own. But Cato the wise wanted the wisdom from above, and was therefore short of David, who promiseth here to be merry, “I will sing,” and yet wise, “I will behave myself wisely in a perfect way”; that is, in an upright conversation, and in a faithful discharge of the great trust committed unto me.
Oh when wilt thou come unto me?
I will walk within my house with a perfect heart
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
perfect = blameless.
when, &c.: i.e. as king shalt Thou come.
Fuente: Companion Bible Notes, Appendices and Graphics
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, Jer 23:6
O when: Psa 40:17, Psa 143:7, Psa 143:8
walk: Gen 18:19, Deu 6:7, Jos 24:15, 1Ti 3:4, 1Ti 3:5
a perfect: 1Ki 9:4, 1Ki 11:4, 2Ch 15:17, Isa 38:3
Reciprocal: Gen 35:2 – unto his Lev 27:14 – sanctify Jdg 6:25 – Take thy father’s 1Sa 1:21 – General 2Sa 6:20 – bless 2Sa 22:33 – perfect 1Ch 12:38 – with a perfect heart 1Ch 16:43 – to bless 1Ch 28:9 – serve him 2Ch 14:4 – commanded Job 11:14 – let not Psa 26:3 – and Ecc 6:8 – the poor Luk 19:5 – for Joh 14:18 – will come Rom 16:19 – yet 1Jo 3:21 – General
Fuente: The Treasury of Scripture Knowledge
THE HALLOWING OF FAMILY LIFE
When wilt Thou come unto me? I will walk within my house with a perfect heart.
Psa 101:2
Davids subject in this psalm is the ordering and hallowing of family life by bringing it under the influences and sanctions of religion.
I. That which strikes us first of all in this psalm is that the qualifications for continuing in the household of David are to be moral qualifications.That which shall disqualify men from living with him is not want of ability or want of distinction, but want of loyalty to goodness and to God.
II. The qualifications for membership in Davids house are chiefly negative.He is more careful to say who shall not than who shall enjoy the privilege. David hopes that with the coming of the sacred ark to Jerusalemin other words, that with a nearer contact with the presence of Godhe will be able to effect a great change. If people are not to be expelled, they must be improved; they must be converted. The restored sense of a sacred presence among them, the active works of the ministers and the sanctuary, the pervading atmosphere of worship and praisethese things would in time make the reformation which David had at heart easy and natural.
III. In Christendom the family is a different and a more beautiful thing than it was in Davids time.Each father of a family can, by Gods help, say, with David, that he will walk in his house with a perfect heart. To every head of a household has been committed a great power of influencing those about him for good. Influence them in some way he certainly will: if not for good, then for evil.
Two lessons would seem to be suggested by this psalm of King David. (1) Observe the order and method of Davids proceeding. He began by improving himself. (2) The improvement of the family can only be procured by religious, as distinct from merely moral, influences.
Canon Liddon.
Illustration
Probably David wrote this psalm when he had but recently ascended the throne of Israel. When wilt thou come unto me? is the utterance of his longing to see the Ark brought up to Jerusalem. It is clear, therefore, that he was standing on the threshold of his reign. The land was full of the disasters produced by Sauls misrule, but before the king put his hand to reform them he felt that his own house must be adjusted according to the highest ideals. The psalm divides itself into two parts (24; 58). In the first he sets before himself the narrow thorny way of perfectness. For an Oriental monarch there are many temptations to do base things, and to favour evil persons, especially when they lend themselves to work out schemes of private aggrandisement; hut David resolved to walk in his house with absolute integrity. Note the stress laid upon the perfect way and the perfect heart. These make a froward heart impossible.
Fuente: Church Pulpit Commentary
Psa 101:2. I will behave myself wisely in a perfect way I will manage my affairs with wisdom and integrity; which are the two chief qualifications requisite for all men, and peculiarly necessary in princes, whose example is wont to have great influence on the morals of their people, and who can with no dignity nor consistency punish the crimes of others, if they be guilty of the same crimes themselves. O, when wilt thou come to me?
And be with me to assist me to execute this my purpose. God is often said, in Scripture, to come to men when he fulfils a promise to them, confers a favour upon them, peculiarly assists them, or is, in an especial manner, present with them. David, having declared it to be his resolution to set his court and kingdom an example of true wisdom and unshaken integrity, shows, in these words, the sense he had of his need of a peculiar visitation of divine grace, to enable him to put his resolution in practice, and accordingly expresses the passionate desire which he had for it in these words. I will walk within my house I will conduct myself in my family and court, as well as in my public administration of the affairs of my kingdom, with a perfect heart Sincerely intending and desiring to please and glorify God, and to set before the members of my family, and all my subjects, an example worthy of their imitation. This clause adds weight to the former. He determines not only to walk in a perfect or right way, which a man might do for politic reasons, or with an evil design; but to do so with an upright, honest heart, which is most acceptable to God.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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 yet you deferred to place me in the kingly dignity, yet I will give myself to wisdom and uprightness being a private man.
Fuente: Geneva Bible Notes
2. David’s commitment to personal integrity 101:2
The writer next promised to live blamelessly before God. He was saying he would live in a way that would make it possible for God to bless him and his kingdom. His godliness would begin at home (cf. 1Ti 3:1-7). Most ancient Near Eastern monarchs indulged their sinful human natures by the way they lived.