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英文原文
David was certainly the penman of this psalm, and it has in it the genuine spirit of the man after God's own heart; it is a solemn vow which he made to God when he took upon him the charge of a family and of the kingdom. Whether it was penned when he entered upon the government, immediately after the death of Saul (as some think), or when he began to reign over all Israel, and brought up the ark to the city of David (as others think), is not material; it is an excellent plan or model for the good government of a court, or the keeping up of virtue and piety, and, by that means, good order, in it: but it is applicable to private families; it is the householder's psalm. It instructs all that are in any sphere of power, whether larger or narrower, to use their power so as to make it a terror to evil-doers, but a praise to those that do well. Here is, I. The general scope of David's vow, Ps 101:1,2. II. The particulars of it, that he would detest and discountenance all manner of wickedness (Ps 101:3-5,7,8) and that he would favour and encourage such as were virtuous, Ps 101:6. Some think this may fitly be accommodated to Christ, the Son of David, who governs his church, the city of the Lord, by these rules, and who loves righteousness and hates wickedness. In singing this psalm families, both governors and governed, should teach, and admonish, and engage themselves and one another to walk by the rule of it, that peace may be upon them and God's presence with them.
1-8
Mercy and Judgment; David's Pious Resolution
慈愛與公平；大衛的敬虔決心
大衛的詩。
¹ 我要歌唱慈愛和公平；耶和華啊，我要向你歌頌！ ² 我要用智慧行完全的道。你幾時到我這裏來呢？我要存完全的心行在我家中。 ³ 邪僻的事，我都不擺在我眼前；悖逆人所做的事，我甚恨惡，不容它沾在我身上。 ⁴ 彎曲的心思，我必遠離；一切的惡人，我不認識。 ⁵ 暗中讒謗他鄰舍的，我必將他滅絕；眼目高傲、心裏驕縱的，我必不容他。 ⁶ 我眼要看國中的誠實人，叫他們與我同住；行為完全的，他要伺候我。 ⁷ 行詭詐的，必不得住在我家中；說謊話的，必不得立在我眼前。 ⁸ 我每日早晨，要滅絕國中所有的惡人，好把一切作孽的，從耶和華的城裏剪除。
大衛在此為自己和別人勾畫出一個好官長與好家長的典範；若這些人都留心盡自己本位的本分，必大大促成普遍的改革。請留意，
一、這篇詩所選定的主題（詩 101:1）：「我要歌唱慈愛和公平」——就是說，
1. 是論神的慈愛與公平，那麼這話就是回顧自大衛初次受膏為王以來神護理對他的對待——那段時間裏他一麵遭遇許多責備和艱難，另一麵卻又為他行了許多奇妙的拯救、賜他許多恩惠；關於這些，他要向神歌唱。請注意：(1) 神關乎他百姓的護理通常是攙雜的——「慈愛與公平」；神把這一個與那一個相對而設，為他們安排了四月的天氣——陣雨與陽光交替。大衛和他的家就是如此；當約櫃歸回之時有慈愛，當烏撒被擊殺之時有公平。(2) 當神在護理中以慈愛與公平的攙雜試煉我們之時，我們的本分就是歌唱——向神歌唱，既歌唱這一個，也歌唱那一個；我們當對兩者都受相稱的感動，並向神為兩者都作相稱的承認。這話的迦勒底意譯本十分值得留意：*「你若賜慈愛給我，或你若降任何判斷在我身上，主啊！我都要為這一切在你麵前唱我的詩歌。」*無論我們外麵的景況如何——是喜樂還是憂傷——我們仍當將榮耀歸給神，向他唱詩；興旺景況中的歡笑和受苦景況中的眼淚，都不當使我們走調，不能唱聖潔的詩歌。或作，
2. 這話可理解為指大衛自己的慈愛與公平；他要在這篇詩中應許要存慈愛、行公平，或作智慧——因為「公平」常用以指明辨。行公義、好憐憫，乃是我們本分的總綱；這兩樣他要立約在神所召他所處的本位和關係上鄭重持守，並且這是在思想神對他所施種種不同的護理之後而立的。家庭中的憐憫和家庭中的患難，都是對家庭宗教的呼召。大衛將他的誓願寫成詩歌，好使他更容易存在心中、常常反覆，也更容易傳遞給別人、保存於他的家中，作他兒子和繼承人的典範。
二、大衛在朝中要謹慎而敬虔地行事為人的一般決心（詩 101:2）。此處有，
1. 關乎他行事為人的美好目的——關乎他一般的行事為人（他在一切事上當如何自處；他要按規矩而活，不可放任，不可任意妄為；他雖為王，卻要以莊嚴的盟約約束自己謹守品行），並關乎他在家中的行事為人——不僅他公開露麵、坐在寶座上之時當如何行，更關乎他*「在家中」當如何行——在那裏他比較不在世人眼前，卻仍看見自己是站在神眼前。僅僅在我們出門、在人前露麵之時才穿上敬虔是不夠的；我們更當在家中以敬虔治理自己。那些身居公職的人並不因此就可免去治理家庭的責任；不，他們反倒更當留意作「好好管理自己的家」的好榜樣（提前 3:4）。當大衛公務繁忙之時，他仍回到家裏為他的家祝福（撒下 6:20）。他決心：(1) 敬虔而正直地行事——「行完全的道」，就是神誡命之道；那是「完全的道」，因為「耶和華的律法全備」。他要以「完全的心」行在其中——以完全的真誠，不對神、也不對人虛假。當我們以神的話為準則、受其管理，以神的榮耀為目的、向其追求，那時我們便是以「完全的心行完全的道」。(2) 審慎而有分辨地行事：「我要用智慧行」——或作「我要在完全的道上自己受教」——有人如此解；我要周密地行事。請注意：我們都當決心在敬虔的路上以審慎的法則行事。我們絕不可在「用智慧行事」的藉口下偏離完全的道；但在我們守著善道之時，我們必須「靈巧像蛇」*。
2. 一個美好的禱告：「你幾時到我這裏來呢？」請注意：當一個人有了自己的家，得著神來與他同住、住在其中，這乃是可羡慕的事；那些以「完全的心」行「完全的道」的人，可以期待神的同在。我們若將史家對大衛的記載（撒上 18:14）與此相比，便會發現它如何精確地應驗了他的目的與禱告——兩者都不落空。大衛正如他所決心的，「凡事上行事有智慧」；又正如他所禱告的，「耶和華與他同在」。
三、他自己不實行任何惡事的特別決心（詩 101:3）：「邪僻的事，我都不擺在我眼前」——除了為神的榮耀和公眾福祉之外，我不設計、也不追求任何事。他總不把以使百姓貧窮來使自己富足、或以侵佔百姓產業來擴張自己特權的事放在眼中。在我們一切世俗的事務中，我們必須留意，我們眼所注目的是正當而良善的，不是任何禁果，並且我們絕不追求那若不犯罪便不能得著之物。一個敬虔人的特徵，乃是*「掩眼不看邪惡」（賽 33:15）。「不僅如此，我恨惡那偏離公道之路之人的作為（伯 31:7）——我不僅避開它，更厭惡它；「它不容沾在我身上」。*若有任何不公的汙點沾在我手上，必快快洗淨。」
四、他進一步決心不留下惡僕，也不在身邊任用敗壞之人。他不會縱容他們，也不向他們施恩，免得因此使他們在惡行上心硬，並鼓勵別人效法。他既不與他們交往，也不容他們進入他別的僕人的同伴之中，免得他們在他家中散播罪的傳染。他既不信任他們，也不在他們之下賜予權柄；因為那些恨惡受改正的人，必阻礙一切善事。當他提到具體的細則之時，他沒有提到酒徒、淫亂者、殺人者或褻瀆者；這樣明顯的罪人他根本不至於引入家中，也不需要特別立約防範與他們相交；他所提的，是那些罪較不臭名遠播、卻同樣危險的人——對於這些人他需要帶著謹慎嚴加防備、謹慎行事。他拒絕與以下的人打交道：1. 惡意懷恨之人——他們性情惡劣，能長久懷怨，並不惜對所記恨的人造成任何傷害（詩 101:4）：「彎曲的心思」——以乖僻頑梗為樂的人——「我必遠離」，視之為不宜於相交，因為相交的紐帶乃是愛。「我不認識」，就是說：「若能避免，我決不與這樣的惡人有任何結交或來往；因為一點惡毒與邪惡的麵酵，能使全團都發起來。」2. 讒謗者——以暗中傷害鄰舍名聲為樂的人（詩 101:5）：「暗中讒謗他鄰舍的」——無論是捏造或散佈虛假的故事，以損害人的好名聲——「我必將他滅絕」——從我的家和我的朝中剪除。許多人企圖藉著對人和事的不實陳述來討好君王，博取寵幸，他們以為這樣必能討君王的喜悅。「君王若聽謊言，他一切臣僕都是奸惡」（箴 29:12）。但大衛不僅不聽他們，更要防阻那些指望如此奉承討好的人得高升：他不但要懲罰那在公堂上誣告別人的人，也要懲罰那暗中讒謗別人的人。但願大衛在米非波設和洗巴的事上記得這誓願。3. 驕傲、自負、野心勃勃之人——這種人在家中、在朝中、在教會中所造成的禍害最大，因為*「驕傲隻啟爭競」：「所以那眼目高傲、心裏驕縱的，我必不容他」；我對那些總是貪圖一切尊位的人決不寬容，因為他們所求的顯然不是為行善，隻是為張大自己和自己家族的勢力。」神抵擋驕傲的人，大衛也要如此。4. 虛假詭詐之人——毫不顧忌地說謊、行詭詐的人（詩 101:7）：「行詭詐的」——他可能會潛入我的家中，但一被發現，「必不得住在我家中」。有些大人物懂得如何利用善於欺騙的人來為自己的目的效力，這樣的人正是他們合手的工具；但大衛絕不以這樣的人作他的代理：「說謊話的，必不得立在我眼前」，必被憤然逐出。大衛在此實在是「合神心意的人」，因為高傲的眼和撒謊的舌正是神所恨惡的；他也是基督的預表——基督在末日必將「一切喜好說謊言、編造虛謊的」*從他麵前驅逐（啟 22:15）。
五、他決心任用誠實良善的人在他以下受託（詩 101:6）：「我眼要看國中的誠實人。」在揀選他的臣僕和國家大臣之時，他限於以色列地，不肯任用外族人；除了纯正的以色列人之外，無人可得高升，並且必須是「國中的誠實人」——真正的以色列人；因為即便在那地，也有不忠信的人。這些誠實人他的眼睛要注視——為要發現他們、找出他們；因為他們謙虛，不湧入京城去求高位，卻隱居在鄉間，遠離這些。那些最不貪慕尊榮與信任之位的人，通常最為合適；所以有智慧的君王要在退隱之處和私生活中察覺這樣的人，把他們帶到身邊同住、在他以下任事。「行為完全的」——說話行事都憑良心的——「他要伺候我」。必須在全國尋找誠實人來作朝臣；若有人比別人更好，就當被高舉。這是大衛的好決心；但他或沒有持守，或是他的判斷受了蒙蔽，當他立亞希多弗為右臂之時。一切作家主的人，為自己和兒女的緣故，都當留意並竭力將這樣敬畏神的僕人引入自己的家中。大衛的子孫（基督）的眼睛注視「國中的誠實人」；他以秘密與他們相交，他們也*「與他同住」*。掃羅揀選僕人是憑他們的容貌（撒上 8:16），大衛卻憑他們的德行。
六、他決心將他的熱忱擴展到城鄉的改革，正如在朝中的改革一樣（詩 101:8）：「我每日早晨要滅絕國中所有的惡人」——一切被發現、被定罪的；律法必在他們身上得其正軌。他要盡力滅絕所有的惡人，使那些臭名昭著的惡人一個不留。他要及早而行；他一點不耽延，一點不惜力；他要積極熱切地推動風俗的改革、遏止罪惡；那些要在這事上作出實效的人，必須及早起身。他的目標不僅是鞏固自己的政權和國家的太平，更是神在他教會純潔中的榮耀——「好把一切作孽的，從耶和華的城裏剪除」。不僅耶路撒冷，全地都是「耶和華的城」；福音教會也是如此。「耶和華的城」的利益，在於被淨除作孽的人——他們既玷汙它，又削弱它；所以每一個人在自己的本位上，盡力促進這善工，並在其中熱切發奮，乃是大家的本分。那日子必到，大衛的子孫要從新耶路撒冷剪除一切作孽的人，因為凡行不義的，總不得進入其中。
英文原文
Mercy and Judgment; David's Pious Resolution
A psalm of David.
¹ I will sing of mercy and judgment: unto thee, O LORD, will I sing.
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.
³ I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me.
⁴ A froward heart shall depart from me: I will not know a wicked person.
⁵ Whoso privily slandereth his neighbour, him will I cut off: him that hath a high look and a proud heart will not I suffer.
⁶ Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.
⁷ He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight.
⁸ I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.
David here cuts out to himself and others a pattern both of a good magistrate and a good master of a family; and, if these were careful to discharge the duty of their place, it would contribute very much to a universal reformation. Observe,
I. The chosen subject of the psalm (Ps 101:1): I will sing of mercy and judgment, that is,
1. Of God's mercy and judgment, and then it looks back upon the dispensations of Providence concerning David since he was first anointed to be king, during which time he had met with many a rebuke and much hardship on the one hand, and yet, on the other hand, had had many wonderful deliverances wrought for him and favours bestowed upon him; of these he will sing unto God. Note, (1.) God's providences concerning his people are commonly mixed—mercy and judgment; God has set the one over-against the other, and appointed them April-days, showers and sunshine. It was so with David and his family; when there was mercy in the return of the ark there was judgment in the death of Uzza. (2.) When God in his providence exercises us with a mixture of mercy and judgment it is our duty to sing, and sing unto him, both of the one and of the other; we must be suitably affected with both, and make suitable acknowledgments to God for both. The Chaldee-paraphrase of this is observable: If thou bestowest mercy upon me, or If thou bring any judgment upon me, before thee, O Lord! will I sing my hymns for all. Whatever our outward condition is, whether joyful or sorrowful, still we must give glory to God, and sing praises to him; neither the laughter of a prosperous condition nor the tears of an afflicted condition must put us out of tune for sacred songs. Or,
2. It may be understood of David's mercy and judgment; he would, in this psalm, promise to be merciful, and just, or wise, for judgment is often put for discretion. To do justly and love mercy is the sum of our duty; these he would covenant to make conscience of in that place and relation to which God had called him and this in consideration of the various providences of God that had occurred to him. Family-mercies and family-afflictions are both of them calls to family-religion. David put his vow into a song or psalm, that he might the better keep it in his own mind and frequently repeat it, and that it might the better be communicated to others and preserved in his family, for a pattern to his sons and successors.
II. The general resolution David took up to conduct himself carefully and conscientiously in his court, Ps 101:2. We have here,
1. A good purpose concerning his conversation—concerning his conversation in general (how he would behave himself in every thing; he would live by rule, and not at large, not walk at all adventures; he would, though a king, by a solemn covenant bind himself to his good behaviour), and concerning his conversation in his family particularly, not only how he would walk when he appeared in public, when he sat in the throne, but how he would walk within his house, where he was more out of the eye of the world, but where he still saw himself under the eye of God. It is not enough to put on our religion when we go abroad and appear before men; but we must govern ourselves by it in our families. Those that are in public stations are not thereby excused from care in governing their families; nay, rather, they are more concerned to set a good example of ruling their own houses well, 1Ti 3:4. When David had his hands full of public affairs, yet he returned to bless his house, 2Sa 6:20. He resolves, (1.) To act conscientiously and with integrity, to walk in a perfect way, in the way of God's commandments; that is a perfect way, for the law of the Lord is perfect. This he will walk in with a perfect heart, with all sincerity, not dissembling either with God or men. When we make the word of God our rule, and are ruled by it, the glory of God our end, and aim at it, then we walk in a perfect way with a perfect heart. (2.) To act considerately and with discretion: I will behave myself wisely; I will understand or instruct myself in a perfect way, so some. I will walk circumspectly. Note, We must all resolve to walk by the rules of Christian prudence in the ways of Christian piety. We must never turn aside out of the perfect way, under pretence of behaving ourselves wisely; but, while we keep to the good way, we must be wise as serpents.
2. A good prayer: O when wilt thou come unto me? Note, It is a desirable thing, when a man has a house of his own, to have God come to him and dwell with him in it; and those may expect God's presence that walk with a perfect heart in a perfect way. If we compare the account which the historian gives of David (1Sa 18:14), we shall find how exactly it answers his purpose and prayer, and that neither was in vain. David, as he purposed, behaved himself wisely in all his ways; and, as he prayed, the Lord was with him.
III. His particular resolution to practise no evil himself (Ps 101:3): "I will set no wicked thing before my eyes; I will not design nor aim at any thing but what is for the glory of God and the public welfare." He will never have it in his eye to enrich himself by impoverishing his subjects, or enlarge his own prerogative by encroaching on their property. In all our worldly business we must see that what we set our eyes upon be right and good and not any forbidden fruit, and that we never seek that which we cannot have without sin. It is the character of a good man that he shuts his eyes from seeing evil, Isa 33:15. "Nay, I hate the work of those that turn aside from the paths of equity (Job 31:7), not only I avoid it, but I abhor it; it shall not cleave to me. If any blot of injustice should come on my hands, it shall be washed off quickly."
IV. His further resolution not to keep bad servants, nor to employ those about him that were vicious. He will not countenance them, nor show them any favour, lest thereby he should harden them in their wickedness, and encourage others to do like them. He will not converse with them himself, nor admit them into the company of his other servants, lest they should spread the infection of sin in his family. He will not confide in them, nor put them in power under him; for those who hated to be reformed would certainly hinder every thing that is good. When he comes to mention particulars he does not mention drunkards, adulterers, murderers or blasphemers; such gross sinners as these he was in no danger of admitting into his house, nor did he need to covenant particularly against having fellowship with them; but he mentions those whose sins were less scandalous, but no less dangerous, and in reference to whom he needed to stand upon his guard with caution and to behave himself wisely. He will have nothing to do, 1. With spiteful malicious people, who are ill-natured, and will bear a grudge a great while, and care not what mischief they do to those they have a pique against (Ps 101:4): "A froward heart (one that delights to be cross and perverse) shall depart from me, as not fit for society, the bond of which is love. I will not know," that is, "I will have no acquaintance or conversation, if I can help it, with such a wicked person; for a little of the leaven of malice and wickedness will leaven the whole lump." 2. With slanderers, and those who take a pleasure in wounding their neighbour's reputation secretly (Ps 101:5): "Whoso privily slanders his neighbour, either raises or spreads false stories, to the prejudice of his good name, him will I cut off from my family and court." Many endeavour to raise themselves into the favour of princes by unjust representations of persons and things, which they think will please their prince. If a ruler hearken to lies, all his servants are wicked, Pr 29:12. But David will not only not hearken to them, but will prevent the preferment of those that hope thus to curry favour with him: he will punish not only him that falsely accuses another in open court, but him that privily slanders another. I wish David had remembered this vow in the case of Mephibosheth and Ziba. 3. With haughty, conceited, ambitious people; none do more mischief in a family, in a court, in a church, for only by pride comes contention: "Therefore him that has a high look and a proud heart will I not suffer; I will have no patience with those that are still grasping at all preferments, for it is certain that they do not aim at doing good, but only at aggrandizing themselves and their families." God resists the proud, and so will David. 4. With false deceitful people, that scruple not to tell lies, or commit frauds (Ps 101:7): "He that worketh deceit, though he may insinuate himself into my family, yet, as soon as he is discovered, shall not dwell within my house." Some great men know how to serve their own purposes by such as are skilful to deceive, and they are fit tools for them to work by; but David will make use of no such persons as agents for him: He that tells lies shall not tarry in my sight, but shall be expelled the house with indignation. Herein David was a man after God's own heart, for a proud look and a lying tongue are things which God hates; and he was also a type of Christ, who will, in the great day, banish from his presence all that love and make a lie, Re 22:15.
V. His resolution to put those in trust under him that were honest and good (Ps 101:6): My eyes shall be upon the faithful in the land. In choosing his servants and ministers of state he kept to the land of Israel and would not employ foreigners; none shall be preferred but true-born Israelites, and those such as were Israelites indeed, the faithful in the land; for even in that land there were those that were unfaithful. These faithful ones his eyes shall be upon, to discover them and find them out; for they were modest, did not crowd into the city to court preferment, but lived retired in the land, in the country, out of the way of it. Those are commonly most fit for places of honour and trust that are least fond of them; and therefore wise princes will spy out such in their recesses and privacies, and take them to dwell with them and act under them. He that walks in a perfect way, that makes conscience of what he says and does, shall serve me. The kingdom must be searched for honest men to make courtiers of; and, if any man is better than another, he must be preferred. This was a good resolution of David's; but either he did not keep to it or else his judgment was imposed upon when he made Ahithophel his right hand. It should be the care and endeavour of all masters of families, for their own sakes and their children's, to take such servants into their families as they have reason to hope fear God. The Son of David has his eyes upon the faithful in the land; his secret is with them, and they shall dwell with him. Saul chose servants for their goodliness (1Sa 8:16), but David for their goodness.
VI. His resolution to extend his zeal to the reformation of the city and country, as well as of the court (Ps 101:8): "I will early destroy all the wicked of the land, all that are discovered and convicted; the law shall have its course against them." He would do his utmost to destroy all the wicked, so that there might be none left that were notoriously wicked. He would do it early; he would lose no time and spare no pains; he would be forward and zealous in promoting the reformation of manners and suppression of vice; and those must rise betimes that will do anything to purpose in the work. That which he aimed at was not only the securing of his own government and the peace of the country, but the honour of God in the purity of his church, That I may cut off all wicked doers from the city of the Lord. Not Jerusalem only, but the whole land, was the city of the Lord; so is the gospel-church. It is the interest of the city of the Lord to be purged from wicked doers, who both blemish it and weaken it; and it is therefore the duty of all to do what they can, in their places, towards so good a work, and to be zealously affected in it. The day is coming when the Son of David shall cut off all wicked doers from the new Jerusalem, for there shall not enter into it any that do iniquity.
大衛無疑是本詩的作者，其中含有那合神心意之人真正的靈。這是他承擔起家族與國度的責任之時向神所立的嚴肅誓願。這詩究竟是他開始執政之時——緊接掃羅死後（如某些人所想）——所寫，還是他開始治理全以色列、並將約櫃運到大衛城之時（如另一些人所想）所寫，並不要緊。它是宮廷良政、並藉此維持宮中德行與敬虔、從而維持良好秩序的卓越藍圖或模型；但它也可應用於私家——這是家主的詩篇。它教導一切在任何大小的權位上的人，無論權柄大小，都當運用自己的權柄，使之成為作惡者的畏懼，卻成為行善者的稱讚。
此處有：一、大衛誓願的總旨（詩一○一1,2）。二、誓願的細則：他必厭惡並抑制各樣的惡事（詩一○一3-5,7,8），又必恩待並鼓勵有德行的人（詩一○一6）。
有人認為這詩很可以歸於大衛的子孫基督——祂按這些法則治理祂的教會，就是主的城；祂喜愛公義，恨惡罪惡。唱這詩時，無論家庭中的治理者或受治者，都當彼此教導、勸戒，並約束自己彼此照這詩的法則行事，好叫平安歸於他們，神的同在也與他們同在。