Charles H. Spurgeon on Psalms 101:1

Whole Psalm. The contents of this psalm show that it was written at some remarkable period of David's life. Three different times have been fixed upon as respectively giving occasion for the solemn resolutions which are announced in it. The first is supposed to be when David, immediately after the death of Saul, succeeded to the government of a part of the kingdom; the second, when the whole kingdom was united under the dominion of David; and the third, when he removed the ark from the house of Obededom to Zion, and placed it in the vicinity of his own abode. It is certainly of little importance which of these periods we select, but the second verse of the psalm has some appearance of relating to the last mentioned. The psalmist here says, When wilt thou come to me? which seems to intimate that when he was to have the symbols of God's presence so near to him, he experienced a solemn sentiment respecting the holiness that was now more than ever incumbent upon him —a sentiment which induced him to form the sacred purposes and resolutions which he has specified. These purposes relate to the character of the persons whom he would select for his household, and those whom he would employ in carrying on his government, which appeared to be more firmly established by the divine condescension that was manifested to him, in having the earthly residence of God placed so near to himself. It was quite in agreement with David's character to form purposes of more fervent and steadfast obedience, in proportion to the advantages and favours which the divine goodness bestowed upon him. —William Walford.

Whole Psalm. This psalm has been appropriately called "The House-holder's Psalm"; and assuredly if every master of a family would regulate his household by these rules of the conscientious psalmist, there would be a far greater amount, not merely of domestic happiness and comfort, but of fulfilment of the serious and responsible duties which devolve on the respective members of a household. David in some measure may be supposed to speak of the regulation of a royal court and household; and of course with such we in our humbler sphere can have but little in common; yet though there may not be the same duties and the same requirements, yet the same principles should actuate all alike, and the same virtues that adorn the lowlier station may shed a radiance even on the highest. —Barton Bouchier.

Whole Psalm. This is the psalm which the old expositors used to designate "The Mirror for Magistrates"; and an excellent mirror it is. It would mightily accelerate the coming of the time when every nation shall be Christ's possession, and every capital a "City of the Lord", if all magistrates could be persuaded to dress themselves by it every time they go forth to perform the functions of their godlike office. When Sir George Villiers became the favourite and prime minister of King James, Lord Bacon, in a beautiful Letter of Advice, counselled him to take this psalm for his rule in the promotion of courtiers. "In those the choice had need be of holiest and faithful servants, as well as of comely outsides who can bow the knee and kiss the hand. King David (Ps 101:6-7) propounded a rule to himself for the choice of his courtiers. He was a wise and a good king; and a wise and a good king shall do well to follow such a good example; and if he find any to be faulty, which perhaps cannot suddenly be discovered, let him take on him this resolution as King David did, `There shall no deceitful person dwell in my house.'"It would have been well both for the Philosopher and the Favourite if they had been careful to walk by this rule. —William Binnie.

Whole Psalm. Eyring, in his "Life of Ernest the Pious" (Duke of Saxe Gotha), relates that he sent an unfaithful minister a copy of Ps 101:1-8, and that it became a proverb in the country when an official had done anything wrong: He will certainly soon receive the prince's psalm to read. —F. Delitzseh.

Whole Psalm. Ps 101:1-8 was one beloved by the noblest of Russian princes, Vladimir Monomachos; and by the gentlest of English reformers, Nicholas Ridley. But it was its first leap into life that has carried it so far into the future. It is full of a stern exclusiveness, of a noble intolerance, not against theological error, not against uncourtly manners, not against political insubordination, but against the proud heart, the high look, the secret slanderer, the deceitful worker, the teller of lies. These are the outlaws from king David's court; these are the rebels and heretics whom he would not suffer to dwell in his house or tarry in his sight. —Arthur Penrhyn Stanley, in "Lectures on the History the Jewish Church", 1870.

Whole Psalm. Such a hymn of praise as the grand doxology of Ps 99:1-9 could not die away without an echo. Accordingly Ps 100:1-5 may be regarded as forming the chorus of the church, and this as taking up and applying that part of the doxology which celebrated the present manifestation of the "King in his beauty." —Alfred Edersheim.

Whole Psalm. Mr. Fox reports that Bishop Ridley often read and expounded this psalm to his household, hiring them with money to get it by heart. —Thomas Lye, in "The Morning Exercises."

I will sing. If thou bestowest mercies upon me; or if thou bringest any judgment upon me; before thee, O Lord, will I sing my hymn for all. —Chaldee Paraphrase.