Verse-by-Verse Bible Commentary
Psalms 101:8

Clarke's Commentary

Verse Psalms 101:8. I will early destroy — I will take the first opportunity of destroying all the wicked of the land. I will purify my court, purge Jerusalem, and cleanse the whole land of every abomination and abominable person; so that the city of my God, where holiness alone should dwell, shall indeed become the Holy City; that the state may be made prosperous, and the people happy. Such an administration must have been a good one, where such pious caution was used in choosing all the officers of the state.

ANALYSIS OF THE HUNDRED AND FIRST PSALM

There are two parts of this Psalm: -

I. The sum, with the dedication of it, Psalms 101:1.

II. The full explanation of mercy and judgment, and how practiced: -

1. Towards himself, Psalms 101:2-5.

2. Towards ungodly men, Psalms 101:4-5; Psalms 101:7-8.

3. Towards all good men, Psalms 101:6.

I. The sum of the Psalm, mercy and judgment, the two great virtues of a king.

1. Mercy in countenancing, giving audience, judging, and rewarding the good.

2. Judgment in discountenancing, being a terror to and punishing the evil doers.

II. He begins with his own reformation and that of his house, that he may set a godly example to his kingdom.

1. "I will behave myself wisely:" most act foolishly; I shall be guided by Divine wisdom.

2. "I am in a perfect way:" I have professed to believe in the God of Israel, and I must walk suitably to this profession.

3. "When wilt thou come unto me?" I am sincere in my resolves; but without thee I can do nothing. Stand by me, and I will walk uprightly.

In his house he resolves, "I will walk within my house with a perfect heart."

1. "I will walk:" it shall be my constant employment.

2. "I will walk in my house:" I will see that my family fear God.

3. "I will walk with a perfect heart:" I shall do nothing for show; all shall be sincere and pious.

In order to walk in this perfect way, he promises, -

1. "I will set no wicked thing before my eyes:" evil desires enter more frequently into the soul by the eye than by any of the other senses.

2. "I hate the work of them that turn aside:" he that would leave sin must hate and abhor it: he that leaves God is an object of abhorrence.

3. "It shall not cleave to me:" it will cleave to him who cleaves to it. He who does not hate it, will cleave to it.

He shows what he will be towards the ungodly.

1. "A froward heart shall depart from me:" the headstrong, stubborn, and refractory.

2. "I will not know the wicked:" I shall not only not approve of such, but I will cultivate no acquaintance with them.

These wicked persons he particularizes. They are,

1. Slanderers: "Him that slandereth his neighbour I will cut off."

2. The ambitious: "Him that hath a high look," who wants influence and honour.

3. The proud: the haughty, who thinks all born to be his vassals.

How he will treat the godly.

1. "His eye shall be upon the faithful." Of them he will take especial care; he shall dwell with me.

2. The truly religious, "he that walks in a perfect way," shall be employed by himself. "He shall serve me."

He farther states what he will do in reference to the ungodly.

1. No fraudulent person shall dwell in his house: "He that worketh deceit," c.

2. Liars shall be banished out of his sight.

In this work he tells us how he would proceed.

1. "I will early destroy." I will make despatch, that the land be not polluted.

2. The end, in reference to the Church: "I will cut off the wicked from the city of the Lord." The city, the seat of government, the place of God's altars, must be kept pure. There must be a thorough, a radical reform. No corruption or abuse, either in things political, domestic, or religious, shall be tolerated. All must be holy, as he who has called us is holy. This was a reformation according to God's word not according to the caprice of the multitude.

Bridgeway Bible Commentary

Psalms 101:0 Principles of government

David here sets out the principles he sought to follow in his government of Israel. In view of the high ideals outlined here, it is not surprising that people such as Joab, Ahithophel and Absalom found David a hindrance to the success of their devious plans and selfish ambitions.
The chief concerns of David are loyalty to God and justice to his people. In his personal life he is determined to be strictly honest, pure in thoughts and actions, and uncompromisingly opposed to all evil (1-4). As for those who live in his palace, his ministers and officials, he will not tolerate any who are treacherous, proud, deceitful or untruthful. He will accept only those who are trustworthy and blameless (5-7). As for the people he governs, he will be strictly just in punishing the wicked, no matter how much money and power they may have (8).

Coffman's Commentaries on the Bible

GUIDELINES FOR ADMINISTERING THE GOVERNMENT

“Whoso privily slandereth his neighbor, him will I destroy: Him that hath a high look and a proud heart will I not suffer. 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 minister unto me. He that worketh deceit shall not dwell within my house: He that speaketh falsehood shall not be established before mine eyes. Morning by morning will I destroy all the wicked of the land; To cut off all the workers of iniquity from the city of Jehovah.”

No king ever entered upon his reign with any better intentions than those which were evidently of David when he penned this psalm. It should also be noted that, “In the earlier years of David’s reign, his life is well known to have been irreproachable; during that period, he practiced what he preached.”H. C. Leupold, p. 701.

“Whoso privily slandereth his neighbor” “This may refer to a person hailed into court because he had falsely accused his neighbor.”C. M. Miller, co-author with Anthony L. Ash, p. 338.

“A high look and a proud heart” In Proverbs 6:18 ff, Solomon is reputed to have listed the seven things God hates; and it is “the proud look” that leads the whole shameful list. From this, it is not too much to say that, at least some of the famed wisdom of Solomon was derived from his father David.

“Mine eyes shall be upon the faithful… he that walketh in a perfect way” The meaning here is that only the faithful, only the persons who are doing right, only the honorable and the truthful, “Shall be promoted to office under my government.”The Pulpit Commentary, Vol. 8-B, p. 360. Scheming, underhanded scoundrels shall be excluded from public office; and only men of known honor and integrity shall have responsible places in the king’s court.

“He that worketh deceit… he that speaketh falsehood” This passage states negatively what is affirmed in the preceding verse.

“Morning by morning” The meaning of this is “continually,” “constantly,” “all the time,” “every day.” “The king here promises that he will be no dilatory judge whose citizens despair of a hearing.”Derek Kidner, op. cit., p. 359.

Apparently, in the latter days of David’s kingship he failed to keep this resolution. This enabled Absalom to steal away the hearts of the people. 2 Samuel 15:1-6 tells how Absalom met people every day on the way to see the king; he would interrupt them, declaring that no court was in session, openly expressing the allegation (which might or might not have been true) that the king had not deputed anyone to hear the plaintiff’s case, also exclaiming, “Oh that I were made judge in the land.” It was by such devices as these that Absalom was able to steal the hearts of the men of Israel.

Regardless of the truth or falsity of Absalom’s allegations, there must have been some slackening of the king’s diligence that allowed such a situation to develop.

“To cut off the workers of iniquity from the city of Jehovah” It was a noble purpose indeed to strive for a clean city, where crime and wickedness would be suppressed, and where righteousness and truth would be honored. Human nature being what it is, we must allow that David’s hopes along this line were never completely achieved. Nevertheless, he did a far better job as king than the vast majority of the Davidic dynasty that followed him, whose lives, in the aggregate, appear to have been no better than that of other Oriental despots of that historical era.

Barnes' Notes on the Whole Bible

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 Psalms 46:4, note; Psalms 48:2, note; Psalms 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.

Calvin's Commentary on the Bible

8Early will I destroy all the wicked of the land The Psalmist at length concludes by asserting, that he will endeavor to the utmost of his power to purge the land from infamous and wicked persons. He affirms that he will do this early; for if princes are supine and slothful, they will never seasonably remedy the evils which exist. They must therefore oppose the beginnings of evil. The judge, however, must take care not to yield to the influence of anger, nor must he act precipitately and without consideration. The original word for early is in the plural number, (it being properly at the mornings,) which denotes unremitted exertion. It were not enough that a judge should punish the wicked sharply and severely in one or two instances: he must continue perseveringly in that duty. By this word is condemned the slothfulness of princes, when, upon seeing wicked men daringly break forth into the commission of crime, they connive at them from day to day, either through fear or an ill-regulated lenity. Let kings and magistrates then remember, that they are armed with the sword, that they may promptly and unflinchingly execute the judgments of God. David, it is true, could not purge the land from all defilements, however courageously he might have applied himself to the task. This he did not expect to be able to do. He only promises, that without respect of persons he will show himself an impartial judge, in cutting off all the wicked. Timidity often hinders judges from repressing with sufficient rigor the wicked when they exalt themselves. It is consequently necessary for them to be endued with a spirit of invincible fortitude, that relying upon Divine aid, they may perform the duties of the office with which they are invested. Moreover, ambition and favor sometimes render them pliant, so that they do not always punish offenses alike, where this ought to be done. Hence we learn that the strictness, which is not carried to excess, is highly pleasing to God; and, on the other hand, that he does not approve of the cruel kindness which gives loose reins to the wicked; as, indeed, there cannot be a greater encouragement to sin than for offenses to be allowed to pass unpunished. What Solomon says should therefore be remembered, (Proverbs 17:15) “He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord.” What David adds, That I may cut off all the workers of iniquity from the city of God, is also emphatic. If even heathen kings are commanded in common to punish crimes, David well knew that he was under obligations of a more sacred kind to do so, since the charge of the Church of God had been committed to him. And certainly if those who hold a situation so honorable do not exert themselves to the utmost of their power to remove all defilements, they are chargeable with polluting as much as in them lies the sanctuary of God; and they not only act unfaithfully towards men by betraying their welfare, but also commit high treason against God himself. Now as the kingdom of David was only a faint image of the kingdom of Christ, we, ought to set Christ before our view; who, although he may bear with many hypocrites, yet as he will be the judge of the world, will at length call them all to an account, and separate the sheep from the goats. And if it seems to us that he tarries too long, we should think of that morning which will suddenly dawn, that all filthiness being purged away, true purity may shine forth.

Smith's Bible Commentary

This time shall we turn in our Bibles to Psalms 101:1-8 . Psalms 101:1-8 is a psalm of David, and David declares in the first verse,

I will sing of mercy and judgment: unto thee, O LORD, will I sing ( Psalms 101:1 ).

Now though David says he is going to sing of mercy and of judgment, in his song I find nothing of mercy, only of judgment. And David was very strong in his desires of God concerning his enemies and concerning the wicked. And David, of course, was interested in mercy concerning himself, but concerning his enemies he was always concerned with judgment. David, of course, is much like we are. We want mercy. Whenever we've done wrong we want mercy, but whenever someone wrongs us, then we want judgment on them. And that is only human nature I guess, but David so often is expressing his desires upon his enemies. And though he says, "I will sing of mercy and judgment," as we look at the song, David said,

I will behave myself wisely in a perfect way. O when will you come unto me? I will walk within my house with a perfect heart ( Psalms 101:2 ).

Now the word perfect has changed its meaning through the years, and in the scriptural use of the word perfect, it is not referring to something that is without fault, but it is referring to something that is complete. So I will walk with a complete heart towards God. My heart completely towards Him, rather than my heart being perfect, you know, there's no sin in my heart, or no evil, or nothing bad in my heart. It doesn't mean that. It means that it's a complete heart towards God.

I will set no wicked thing before my eyes: I hate the work of them that turn aside; it will not cleave to me. A froward heart shall depart from me: I will not know a wicked person. Who so privately slanders his neighbor, I will cut him off: he that has a high look and a proud heart I will not allow. My 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. He that worketh deceit shall not dwell within my house: he that tells lies shall not tarry in my sight. I will early destroy all the wicked of the land; that I may cut off all the wicked doers from the city of the LORD ( Psalms 101:3-8 ).

So David doesn't really say much of mercy but much of judgment in this song. How that he will bring a judgment against the wicked, the slanderer, the proud, and the deceitful. "

Dr. Constable's Expository Notes

Psalms 101

David voiced his desire and commitment to maintain holiness in his personal life, and in his court, in this royal psalm. One writer classified this as a psalm of dedication. [Note: Wiersbe, The . . . Wisdom . . ., p. 273.]

"The qualities of Jesus the Messiah, as given in Isaiah 11:1-5 and in this psalm, reveal a fulfillment of the theocratic ideal: concern for integrity, justice, and devotion. Similarly, the followers of Jesus must conform to his high standards (Psalms 101:6; cf. 1 Timothy 3:1-16; 2 Timothy 2:14-26; Titus 1:6-9)." [Note: VanGemeren, p. 640.]

Dr. Constable's Expository Notes

3. David’s desire for purity in his court 101:3-8

Dr. Constable's Expository Notes

Professional competence was not sufficient to qualify a member of David’s staff for service. His courtiers also needed to maintain fellowship with God and walk in His ways. The king would not tolerate lying. Moreover, he would extend his requirements to all the people who lived in his kingdom. In his daily administration of justice he would cut off the wicked who practiced iniquity. "Cutting off" might be in execution, but it could also mean ending their present course of life by sentencing them to some other penalty.

Why did David tolerate a wicked man such as Joab in view of this prayer? Obviously, David went back on this promise to God, both in his personal life, and in his choice of government leaders to some extent. Nevertheless, this commitment to holiness is an admirable model for all of God’s people. Perhaps David wrote this psalm early in his reign.

Gill's Exposition of the Whole Bible

I will early destroy all the wicked of the land, e.] Of the land of Israel, signifying that he would make a general reformation throughout the kingdom that as soon as wicked men were discovered in any part of the land, he would cut them off, would take the first opportunity of punishing them as the law directs: or he would do it "in morning" s, as in the Hebrew text; that is, every morning, constantly and continually;

s לבקרים "in matutinis", Montanus, Vatablus, Junius Tremellius, Piscator, Cocceius so Ainsworth.

Henry's Complete Commentary on the Bible

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 (Psalms 101:1; Psalms 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, Psalms 101:2; Psalms 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,1 Timothy 3:4. When David had his hands full of public affairs, yet he returned to bless his house, 2 Samuel 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 (1 Samuel 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 (Psalms 101:3; Psalms 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, Isaiah 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 (Psalms 101:4; Psalms 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 (Psalms 101:5; Psalms 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,Proverbs 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 (Psalms 101:7; Psalms 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,Revelation 22:15.

      V. His resolution to put those in trust under him that were honest and good (Psalms 101:6; Psalms 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 (1 Samuel 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 (Psalms 101:8; Psalms 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.