서론
Psalm 101 Introduction
繁體中文
英文原文
This psalm purports to be a Psalm of David, and there is no reason to doubt that it was composed by him, though it is not possible to ascertain why it did not have a place in the collection of his psalms in the early part of the book Psalm 1-72. There are several such, however, scattered through the latter part of the Book of Psalms, leading us to suppose that this which may have been an early collection or "edition" of his psalms, became known as the Psalms of David, and that miscellaneous psalms - and among them not a few of his composition - perhaps later psalms - were subsequently "added" to the volume.
The time when it was composed cannot be ascertained with any certainty or probability. It would "seem" to have been written when he was entering on domestic life, as the psalm consists of "rules" which he appears to have laid down for himself as the head of a family, or as indicating the course which he purposed to pursue in the management of his household. As such, the psalm has a universal application, and may be useful in all times and in all places. Few questions are more important than those which occur to one entering on married life, in regard to his own conduct as the head of a family, to the principles which he shall maintain in his own dwelling, and to the rules by which he shall govern his own conduct. For one in such circumstances it is an inestimable advantage to have an inspired composition like this, indicating what is proper, and suggesting the rules which should guide one in such circumstances.
The psalm consists of the following parts:
I. The introduction - the purpose to praise God with respect to "mercy and judgment;" that is, to make these the theme of his song, Psalm 101:1.
II. His purpose to lead an upright life - a life characterized by wisdom - especially in his own family, Psalm 101:2-3. It is a purpose to "begin" life in this relation aright; "to be" an upright man in his family.
III. The principles on which he purposed to do this, especially in reference to those who should be in his employ as domestics, servants, or laborers, Psalm 101:4-7 :
(1) He would employ no "froward" person, Psalm 101:4.
(2) He would employ no one who was a "slanderer," Psalm 101:5.
(3) He would employ no one who had "a high look or a proud heart," Psalm 101:5.
(4) He would seek out the faithful and the pious in the land to be in his service, Psalm 101:6.
(5) He would employ no one who was deceitful; no one who could not be trusted; no one who was a liar, Psalm 101:7.
IV. These same principles, he says, should govern him in a higher relation - as a sovereign and monarch, for they were principles which were as needful in administering the government of a nation, as in a family; they were principles which a good man should take with him to all the public duties of life, whatever might be his rank, Psalm 101:8. Thus understood, the psalm contains important principles applicable
(a) to man or woman entering on the married life;
(b) to those who are at the head of manufacturing establishments;
(c) to farmers and mechanics;
(d) to those who occupy official positions, and who administer the government of a land - judges, rulers, princes, monarchs.
No better rules could be given to guide those who have others under them or in their employ, in respect to their own conduct, or in respect to those who shall be employed, than such as the psalmist here says should guide him.
1
Psalm 101:1
繁體中文
「我要歌唱慈愛和公平」——就是說，在他將要寫的這篇詩裏，他要以這兩樣作為他詩歌的主題；事實上，他要藉着陳明自己行事為人準則的見解，把這些美德——慈愛與公平——推薦給世人，並頌揚它們的價值。人若自己「採納」憐憫、仁慈、誠實與公義這些原則作為自己的引導，便是以最好的方式把這些美德推薦給世人。除非人自己施行這些美德，否則任何言語都無法有效地做到這一點。
「耶和華啊，我要向你歌頌」——因為你稱許並喜悅這些事；因為你把施行這些事的心意放在我心裏；因為你在你自己更高的治理中顯明這些事：因為一家之父，或一位官長，都不過是神的代表。
英文原文
I will sing of mercy and judgment - That is, In the psalm which he was about to compose, he would make these the burden of his song; he would, in fact, by stating his views as to the regulation of his own conduct, commend these virtues - mercy and justice - to mankind, and celebrate their value. He who himself "adopts" the principles of mercy, kindness, truth, and justice, as his own guide, commends these virtues to mankind in the best way possible. No language can do it effectually, unless a man practices these virtues himself.
Unto thee, O Lord, will I sing - As commending and approving these things; as having put it into my heart to practice them; as displaying them in thine own higher administration: for a father of a family, or a magistrate, is but the representative of God.
2
Psalm 101:2
繁體中文
「我要用智慧行事」——在選擇引導我的原則上；在家庭中的行事上；在職分關係上。這表達了以智慧行事的「渴望」，以及如此行的「決心」。
「行完全的道」——按照完全的公正準則。我要以這些為我的引導。我要「立志」完全；我要以完全的標準為我的目標。
「你幾時到我這裏來呢？」——也許譯作「當你來到我這裏的時候」更好；即當你察訪我和我的居所時，你必發現這些正是治理我家的原則。其觀念是：神必來察訪他的居所，鑒察他的行為；而無論這事何時發生，無論多麼頻繁，或他來得多麼突然，他總要「始終」發現這些原則在治理著他的家。人應當如此生活，以致「無論何時」神進入他的居所，或任何人來到，或無論那鑒察多麼嚴格、多麼徹底，這些原則都被發現在規範著他的行為。
「我要行在我家中」——在我的家人面前；以在那裏治理我的原則。
「存完全的心」——總是以行完全正確的事為目標：在總體的行為上；在生活所依據的準則上；在對待一切受我管理和受僱於我的人上。「正直」的大原則，在凡事上——在最微小的事上——都要引導並治理我。
英文原文
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.
3
Psalm 101:3
繁體中文
「邪僻的事，我都不擺在我眼前」——即我不會提議行任何邪惡的事；我不會以此為目標；我不會雇用任何人去行錯謬的事。頁邊註依希伯來文作「彼列之物」。見 Psalm 41:8 的註釋。此處它指無用的、壞的、邪惡的東西。他不會有任何邪惡的圖謀；他不會對邪惡之物看上一眼，也不會以絲毫的青眼視之。
「悖逆人所作的事，我甚恨惡」——即他們一切的作為、動機、計謀。譯作「悖逆」的詞意為偏出路途、偏離正道：流離者——干犯者——那些離開真理與誠實之道的人。
「不容沾在我身上」——我不與它相干。決不容它黏附於我。邪惡的計謀或企圖由此被描繪為有一種纏附於人的傾向，會『黏住』人——如瀝青、如蠟，如火燙之傷一般。
英文原文
I will set no wicked thing before mine eyes - That is, I will propose no wicked thing to be done; I will have no such object in view; I will employ no one to do that which is wrong. The margin, as the Hebrew, is, "thing of Belial." See the notes at Psalm 41:8. It here means that which is worthless, bad, wicked. He would have no wicked aim; he would not look upon a wicked thing for a moment, or with the least favor.
I hate the work of them that turn aside - All their doings, motives, plans. The word rendered "turn aside" means to turn out of the way; out of the right path: Wanderers - transgressors - those who leave the path of truth and honesty.
It shall not cleave to me - I will have nothing to do with it. It shall not he allowed to attach itself to me. A wicked plan or purpose is thus represented as having a tendency to fasten itself on a man, or to "stick to him" - as pitch, or wax, as a "burn" does.
4
Psalm 101:4
繁體中文
「乖僻的心事，我必憎惡」——這裡譯作「乖僻」的字，意思是扭曲、虛假、欺詐、敗壞。見詩篇 18:26 的註釋。這裡的「觀念」是指這樣一種人：傾向於惡；懷有某種要放縱的邪情或癖性；意志頑固乖張；不聽理性或智慧勸誡之聲；無論用盡什麼方法勸他行正路，他仍要行錯謬。這話或指詩人自己，論到約束自己的行為；或指他手下所用的人。取前一義，意思是他自己必不乖僻悖逆；取後一義，意思是他必不用這樣的人。按上下文，似應取後一義，指詩人要留在他身邊的那類人。
「邪惡的事，我必不與相干」——我必不縱容這樣的人；我必不承認他是得以進入我家的人，不以他為我的朋友；或者說，我必不用這樣的人。這話大概兼含這兩個意思——凡作家主的人都當如此：
(a) 無論人的地位、財富、才藝、風度的魅力或言談的功夫如何，凡放蕩、邪惡、無原則的人，我必不縱容、不承認他為我的朋友——不讓他進入我的爐邊與家庭，不容他與我和我的兒女親近；
(b) 凡不誠實、不節制、無德行、不純潔的人，我一個也不用。家庭的福祉，與後者相比，更繫於前者；但若兩者不俱全，家就斷不能治理得好。
英文原文
A froward heart shall depart from me - The word here rendered froward means perverse, false, deceitful, depraved. See the notes at Psalm 18:26. The "idea" here is that of one who is inclined to evil; who has some wrong passion or inclination to indulge; who has an obstinate and perverse will; who does not listen to reason or the voice of wise persuasion; who will do wrong, despite all the means which may be employed to induce him to do right. The language may either refer to the author of the psalm himself, as regulating his own conduct; or it may refer to those in his employ. In the former sense, it would mean that he would not himself be perverse and froward; in the latter sense, that he would not have such persons in his employ. The connection seems to require that we should understand it in the latter sense, as referring to the class of persons that the psalmist would have about him.
I will not know a wicked person - I will not countenance such a one; I will not recognize such a one among those who are admitted into my house, or own him as my friend; or, I will not have such in my employ. Probably the language embraces both these ideas - as it should in the case of all who are at the head of a family:
(a) I will not countenance or recognize as among my friends, who are to be admitted to my fireside and family, and who are to be familiar with me and my children, those who are profligate, wicked, and unprincipled, whatever may be their rank, their wealth, their accomplishments, their fascination of manner, or their power of conversation;
(b) I will have in my employ no one who is not honest, temperate, virtuous, pure. The welfare of a family depends more on the former of these things than the latter; no family can be well ordered where both are not found.
5
Psalm 101:5
繁體中文
「在暗中讒謗他鄰居的」——按字面是「在暗中論他鄰居的人」。人若對別人有好話要說，多半會公開地說；若有壞話要說，多半會暗中去說。因此，暗中論到任何人，就變成與讒謗他同義。
「我必將他滅絕」——意即我必將他從我這裏剪除；我必不任用他。他不願在自己家中、在自己手下，留一個損害他人名譽、在暗中刺傷人聲譽的人。這既顯明本詩作者個人的品格，也顯明他作為一家之主的志向。慣於讒謗鄰舍的人，誰都不當任用——這實在無需多說。
「眼目高傲」——即驕傲的人——正如驕傲的人通常昂着頭。
「心裏驕縱」——這裏譯作「驕縱」的希伯來文字，通常意為寬、廣、大，如指海洋或遼闊之地（Job 11:9；Exodus 3:8）。它也用以指神的律法廣大無邊（Psalm 119:96）。繼而指脹起——變大——膨脹（Proverbs 28:25）；因而意為驕傲狂妄。
「我必不容他」——我必不容忍這樣的人親近我。家中有這樣一類僕人或傭工的人，決不能有平安；任何人都不當袒護這樣的人。謙卑正是一切美德的根基。
英文原文
Whoso privily slandereth his neighbour - literally, "One who speaks concerning his neighbor in secret." If a man has any good to say of another, he will be likely to say it openly; if he has any evil to say, it will be likely to be said in secret. Hence, to speak in secret of anyone comes to mean the same thing as to slander him.
Him will I cut off - That is, I will cut him off from me; I will not employ him. He would not have one in his house, or in his service, who did injustice to the character of others; who stabbed their reputation in the dark. This was alike indicative of the personal character of the author of the psalm, and of his purpose as the head of a family. It is hardly necessary to say that no one should employ another who is in the habit of slandering his neighbor.
Him that hath an high look - That is proud - as a proud man commonly carries his head high.
And a proud heart - The Hebrew word here rendered "proud" commonly means wide, broad, large, as of the sea, or of an extended country, Job 11:9; Exodus 3:8. It is applied also to the law of God as comprehensive, and without limit, Psalm 119:96. Then it comes to mean swelled up - made large - inflated Proverbs 28:25; and hence, proud and arrogant.
Will not I suffer - I will not tolerate such a person near me. No one can have peace in his house who has such a class of servants or domestics; no one should countenance such persons. Humility is the very foundation of all virtue.
6
Psalm 101:6
繁體中文
「我眼要看國中的誠實人」——我要留意他們，使他們在我的家中、在我的服事中受任用。譯作「誠實人」的字，指配得相信或信賴的人。它「不一定」指敬虔或虔誠的人——雖然它常用以指這樣的人，取敬虔者品格的首要特質，即對神的信靠。這裏的核心意思是：他要尋求可靠的人、可以倚靠的人，其誠實、忠信、正直可以信託的人。這樣的品格，最確實可見於那些對神「忠信」、因而對較低層義務也「忠信」的人身上。無可否認，若能找到這樣的人，就某些方面而言，單單任用他們也是可羨慕的。但我們不可把這段經文視為教導——即使藉詩篇作者的榜樣——除了真正有信仰的人之外，不可任用任何人。此外也有別的人，會顯為忠誠、正直、可靠；他們對我們的信任有正當的權利，使我們負有道德義務向他們表明這份信任——至少不致因他們沒有信仰，就藉任何舉動宣稱他們配不得信任。再者，讓沒有信仰的人置身於敬虔家庭的宗教影響之下、享受信仰家庭可能連帶的益處，從多方面看也是可羨慕的。我們尋求自己的利益、尋求自己的福祉與幸福時，不應忘記甚麼是於他人有益的。宗教可以藉此大大擴展於世——把這樣的人帶進信仰之家的服事裏，使他們可以因榜樣、教導與禱告，被引領得著並實踐真信仰。
「行為完全的」——邊註作「在道上完全」。這裏正文的譯法較為確切。這片語指正直的人、有操守的人。它不一定暗示他絕對聖潔、全然無罪，而是說他正直、一貫、誠實：一個道德品格勻稱發展、因而可靠的人。見 Job 1:1 的註釋。
英文原文
Mine eyes shall be upon the faithful of the land ... - I will look to them to be employed in my house, and in my service. The word rendered "faithful" means those who are worthy of belief or confidence. It does not "necessarily" mean those who are pious or religious - though it is often used to denote such persons, in reference to the principal trait in the character of the pious, that is, confidence or faith in God. The essential meaning here is, that he would seek those who were trustworthy; on whom he could place reliance; whose truth, fidelity, and honesty he could confide in. This would be most certainly found in those who are "faithful" to God, and who would then be "faithful" to lower obligations. Undoubtedly, also, it is desirable, on some accounts, to have only such in our employ, if such can be found. But we are not to regard this passage as teaching the doctrine, even by the example of the psalmist, that we are to employ no persons but such as are truly religious. There are others who will be found faithful, honest, and reliable; and they have such a claim to our confidence as to impose on us a moral obligation to show them that confidence - so far, at least, that we shall not, by any act of ours, declare them not worthy of trust because they are not religious. Besides, it may be desirable, on many accounts, that persons who are not religious should be brought under the influence of religion in pious families, and enjoy the advantages which may be connected with a religious household. In seeking our own interest, and what will be for our own welfare and happiness, we should not be unmindful of what may be for the good of others. Religion may extend itself much in the world by thus bringing into the service of religious households those who may, by example, instruction, and prayer, be led to the possession and practice of true religion.
He that walketh in a perfect way ... - Margin, "perfect in the way." The translation in the text is the more correct. The phrase means an upright man; a man of integrity. It does not necessarily imply that he is absolutely holy, or free from all sin, but that he is upright, consistent, honest: a man whose moral character is developed in proper proportions, or is such that it may be relied on. See the notes at Job 1:1.
7
Psalm 101:7
繁體中文
「行詭詐的」——即不誠實的人——滿腹詭計、虛假託詞與計謀的人——不能被信賴為正直真誠的人——他的話不可倚靠——他的行徑或在暗中、或如蛇行曲折的人。
「必不得住在我家裏」——既不受僱於我，也不得被接納為賓客與同伴。我決不以任何方式資助或偏袒這樣的人。
「說謊話的」——無論以何種方式：陳述虛假的事；應許不履行的事；以他的表白欺哄我。我只尋求愛慕真理、講說真理的人。
「必不得立在我眼前」——頁邊註作「必不得站立」。這是得堅立、得穩固之意。這裏的意思似乎是：這樣的人即使藉任何託詞或表白得以進入他的家，也決不能在那裏永久居留。他的真實品格一經知曉，就必被逐出或辭退。詩篇作者說，他絕不做任何事來表示對這人的支持；他決不給人留下把柄，說他偏袒說謊的人或不誠實的人，或說這樣的人可以在他那裏找到差事。作為一條普遍的準則，人決不應在自己的家務或商務交易中，懷着非用完全誠實之人便無法成就的計劃；換言之，人決不應從事任何需要原則鬆懈之人——狡猾的、詭詐的、欺騙的、不誠實的人——來執行的事業或行業。然而世上這類行業很多；也有人適合這類行業，並樂於從事這類工作。人要省察自己所經營的行業，一個好的檢驗方法，就是問自己：要成就這事，必須僱用甚麼樣的代理人、職員或僕人。倘若這行業使得僱用無原則的人——良心麻木的人——干犯安息日的人——技巧多於誠實、詭詐多於原則的人——成為必要，這一事實本身就當使他就這行業的正當與否，立刻作出定奪。
英文原文
He that worketh deceit - The man who is dishonest - who is full of tricks, false pretences, and devices - who cannot be confided in as straight-forward and sincere - one whose word cannot be relied on - one whose course is subterranean or serpentine.
Shall not dwell within my house - Shall neither be employed in my service, nor be admitted as a guest and companion. I will not, in any way, patronise or countenance such a person.
He that telleth lies - In any way: by stating what is false; by promising what is not performed; by deceiving me in his professions. I will seek only those who love and speak the truth.
Shall not tarry in my sight - Margin, "shall not be established." The idea is that of being confirmed or established. The sense here seems to be, that though such a person should gain admittance to his house on any pretence or profession, he should not obtain a permanent residence there. As soon as his real character was known, he would be dismissed or discharged. The psalmist says that he would do nothing to show him countenance; he would not give occasion to have it represented that he favored liars or dishonest persons, or that such persons might find employment with him. As a universal rule, no man should have such plans to accomplish in his family, or in his business-transactions, that he cannot employ, in accomplishing those things, persons who are perfectly honest; or, in other words, no man should engage in any undertaking, or pursue any kind of business, that would require people of loose principles - the cunning, the crafty, the deceitful, the dishonest - to carry it out. Yet there are many such employments in the world; and there are men suited for such employments, and who are willing to engage in such work. It may be a good test for a man in regard to the business in which he is engaged, to ask himself what kind of agents, clerks, or servants, it will be necessary for him to employ in carrying it out. If the business is such as to make it necessary to employ unprincipled people - people who have easy consciences - people who will violate the sabbath - men who have more skill than honesty - more cunning than principle - that very fact should determine him at once in regard to the propriety of the business.
8
Psalm 101:8
繁體中文
我每日早晨要滅絕——希伯來原文作「每早晨（複數）我必滅絕」。意即：這要成為我每天開始時最先要作的事。這裏使用複數——「每早晨」——或許還含有這樣的思想：這要成為他一貫不變的行事法則；他要天天如此，每晨如此。無論哪一天，無論何時，他都不容惡人為他所用。這法則絕不改變，並要貫徹他的一生。這裏的「滅絕」一詞，不僅可指他作為個人、作為一家之主的行動，也可指掌權者的作為；其含意或許是：他為自己家中所立定的法則，也要帶進公眾的領域。也就是說，由於這詩篇出自大衛之手，作為君王與主權者，他的目標就是把這些原則帶到寶座之上；就國家而言，他也要行他在家庭關係中所定意要行的事。他在前一種場合所表現的對真理、真誠、誠實、忠信嚴格而堅決的尊重，也要在後一種場合表現出來；他要把它帶到公眾生活的高位上——在那裏有許多引人走相反道路的試探——就是把家庭生活中平安、幸福與成功所必需的那不屈不撓的美德帶進去。
好把……剪除——藉著不加重用他們；若他們有罪，就懲罰他們。
一切作孽的——指一切違犯律法的人。
從耶和華的城裏——即從耶路撒冷剪除；那是神居住之地，也是分別為聖歸他事奉的地方。見 Psalm 46:4 註釋；Psalm 48:2 註釋；Psalm 48:8 註釋。凡以本篇作者——受神默感而為自己採納這些法則，並向歷世歷代之人提出這些法則的作者——所立定的原則為自己的原則、並切實遵行的家主，是有福的；這樣的掌權者，也是有福的。
英文原文
I will early destroy ... - Hebrew, "In the mornings I will destroy." That is, It shall be my first business as I enter upon the day. Possibly, also, by the use of the plural here - "in the mornings" - there may be the idea that this would be his constant rule of conduct: he would do it every day; he would do it morning by morning. He would on no day - at no time - allow the wicked to be in his service. This rule would be unvarying. It would extend through his life. The word "destroy" here may refer not only to his conduct as a man, and as the head of a family, but to the act of a magistrate; and the idea may be, that the rule which he prescribed for himself in his own house was a rule which he would carry with him into public: that is, as the psalm was composed by David, that, as a king and sovereign, it should be his aim to carry those principles to the throne; that, in respect to the state, he would do what he purposed to do in his home-relations. The strict and stern regard for truth, sincerity, honesty, fidelity, which he would evince in the one case he would evince in the other; carrying to the high employments of public life, where there were so many temptations to a contrary course, the inflexible virtues which were needful for peace, for happiness, and for success in domestic life.
That I may cut off - By discountenancing them; by punishing them if they are guilty.
All wicked doers - All violators of law.
From the city of the Lord - From Jerusalem, the place where God dwelt, and which was sacred to his service. See Psalm 46:4, note; Psalm 48:2, note; Psalm 48:8, note. Happy is the man at the head of a family - happy is the magistrate - who adopts for himself, and who faithfully carries out the principles laid down by the author of this psalm - divinely inspired to adopt such rules for himself, and to suggest them for others in all ages.
本詩標明為大衛的詩，沒有理由懷疑它是他所寫，只是無法查明它為何沒有被收入書卷前部（Psalm 1-72）他那批詩篇的輯錄之中。然而，有幾篇這樣的詩散見於詩篇的後半部，使我們設想：那可能是他詩篇的一個早期輯本或「版本」，後來被稱為大衛的詩篇；而各類雜輯的詩——其中包括不少他的作品，或許是較晚期的詩——其後被「增補」到這書卷之中。
它寫作的時間無法以任何確定性或或然性查明。它「看來」是寫於他剛進入家庭生活之時，因為本詩由一些「守則」構成，是他作為一家之主為自己立定的，或是指明他在管理家務上決意遵循的路線。正因如此，本詩有普世的應用，在任何時代、任何地方都有用處。對一個即將進入婚姻生活的人而言，很少有比這更重要的問題：他作為一家之主自己的行事為人；他在自己家中當持守的原則；以及他當用以約束自己行為的規條。對處於這樣境況的人，能有這樣一篇受默示的作品，指明何為恰當、提示在這種境況中當遵循的規則，是無比的益處。
本詩由以下幾部分構成：
一、引言——決意以「慈愛和公平」為題讚美神；即以這二者為他詩歌的主題，Psalm 101:1。
二、他決意過正直的生活——以智慧為特徵的生活——特別是在自己的家中，Psalm 101:2-3。這是一個決心：要在這層關係上「開始」得正確；在他的家中「作」一個正直的人。
三、他決意如此行的原則，特別是關於那些將受他僱用作家僕、僕人或工人的人，Psalm 101:4-7：
(1) 他決不僱用「乖僻」的人，Psalm 101:4。
(2) 他決不僱用「讒謗」他人的人，Psalm 101:5。
(3) 他決不僱用「眼目高傲、心裏驕縱」的人，Psalm 101:5。
(4) 他要尋得國中的忠信人與敬虔人來服事他，Psalm 101:6。
(5) 他決不僱用詭詐的人；不用不能信託的人；不用說謊的人，Psalm 101:7。
四、他說，同樣的原則也當在更高的關係中——作為君王與君主——約束他；因為這些原則在治理一國之事上，與在家庭中同樣必需；無論人的地位如何，這都是好人帶到人生一切公職之中的原則，Psalm 101:8。這樣理解，本詩便包含重要的原則，適用於：
(a) 即將進入婚姻生活的男人或女人；
(b) 掌管製造業的人；
(c) 農夫與工匠；
(d) 居於官職、治理一國的人——法官、官長、君王。
對於那些管有他人或僱用他人的人，關於他們自己的行事為人、關於所當僱用的人，再沒有比詩人在此所說當指引他的這些規則更好的了。