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 Ps. 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, Psalms 101:1.
II. His purpose to lead an upright life - a life characterized by wisdom - especially in his own family, Psalms 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, Psalms 101:4-7 :
(1) He would employ no “froward” person,Psalms 101:4 Psalms 101:4.
(2) He would employ no one who was a “slanderer,” Psalms 101:5.
(3) He would employ no one who had “a high look or a proud heart,” Psalms 101:5.
(4) He would seek out the faithful and the pious in the land to be in his service,Psalms 101:6 Psalms 101:6.
(5) He would employ no one who was deceitful; no one who could not be trusted; no one who was a liar, Psalms 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, Psalms 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.