Judge me, Yahweh, for I have walked in my integrity. I have trusted also in Yahweh without wavering.
Examine me, Yahweh, and prove me. Try my heart and my mind.
For your loving kindness is before my eyes. I have walked in your truth.
I have not sat with deceitful men, neither will I go in with hypocrites.
I hate the assembly of evildoers, and will not sit with the wicked.
I will wash my hands in innocence, so I will go about your altar, Yahweh,
that I may make the voice of thanksgiving to be heard and tell of all your wondrous deeds.
Yahweh, I love the habitation of your house, the place where your glory dwells.
Don’t gather my soul with sinners, nor my life with bloodthirsty men;
in whose hands is wickedness, their right hand is full of bribes.
But as for me, I will walk in my integrity. Redeem me, and be merciful to me.
My foot stands in an even place. In the congregations I will bless Yahweh.
John Calvin 1540 · Public Domain On vv1–12 1. Judge me, O Jehovah! I have just said,…
1. Judge me, O Jehovah! I have just said, that David betakes himself to the judgment of God, because he found neither equity nor humanity among men. The Hebrew word which is rendered to judge, signifies to undertake the cognisance of a cause. The meaning here, therefore, is as if David called upon God to be the defender of his right. Hammond renders the original word, “Plead for, or defend me;” and Green, “Vindicate me.” The word denotes both the act of a judge and of an advocate. This last view agrees very well with the scope of the psalm, which, from the strong assertions of innocence with which it abounds, appears to have been written by David in vindication of himself from various crimes which had been alleged against him; although the particular events to which it refers are not indicated.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 4, 6, 9, 10, 12 He fleeth to God to be the Judge of…
He fleeth to God to be the Judge of his just cause; seeing there is no equity among men.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–12 Psa 26:1 « [A Psalm] of David. » Judge…
Psa 26:1 « [A Psalm] of David. » Judge me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; [therefore] I shall not slide.
Ver. 1. Judge me, O Lord] i.e. Judge between me and mine enemies; not between me and thee, as R. David expoundeth it, for then I am sure to be found faulty.
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For I have walked in mine integrity] viz. Toward Saul, whatever his flattering courtiers suggest against me; as Psa 7:1-17, which is much like this, and made, as it may seem, about the same time as this, viz. about the beginning of Saul’s persecution raised against David, 1Sa 22:7-8, who thereupon appealeth here to God’s just judgment, and stands upon his justification, as holding fast faith and a good conscience.
Therefore I shall not slide] Or, not far; I shall not be greatly moved, Psa 62:2. Moved I may be, but not removed; shaken, but not shivered; thrust at, but not thrown down, &c., because bottomed and built upon the Rock of Ages, Isa 26:4 2Co 4:8.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 12 Judge me, i.e. plead my cause, or give sentence…
Judge me, i.e. plead my cause, or give sentence for me; as this phrase is commonly used, as Psa 10:18; 43:1; 72:4; Isa 1:17. I can obtain no right from men. The supreme and subordinate magistrates are mine implacable and resolved enemies. Do thou therefore do me justice against them,
for I have walked in mine integrity; though they accuse me of many crimes, they can prove none of them, and thou and mine own conscience, and theirs too, are witnesses for me, that my carriage towards them hath been innocent and unblamable. I have committed my cause and affairs to thee, as to a just Judge and merciful Father, and my hope and trust is fixed upon thee alone; therefore thou wilt not deceive my trust, but will uphold me against all mine enemies; for thou hast promised to save those that trust in thee. Or, that
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I shall not slide or fall. So this declares the matter of his trust.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 6 It is probable that David penned this psalm when…
It is probable that David penned this psalm when he was persecuted by Saul and his party, who, to give some colour to their unjust rage, represented him as a very bad man, and falsely accused him of many high crimes and misdemeanors, dressed him up in the skins of wild beasts that they might bait him. Innocency itself is no fence to the name, though it is to the bosom, against the darts of calumny. Herein he was a type of Christ, who was made a reproach of men, and foretold to his followers that they also must have all manner of evil said against them falsely. Now see what David does in this case.
I. He appeals to God's righteous sentence (Psa 26:1): "Judge me, O God! be thou Judge between me and my accusers, between the persecutor and the poor prisoner; bring me off with honour, and put those to shame that falsely accuse me." Saul, who was himself supreme judge in Israel, was his adversary, so that in a controversy with him he could appeal to no other then to God himself. As to his offences against God, he prays, Lord, enter not into judgment with me (Psa 143:2), remember not my transgressions (Psa 25:7), in which he appeals to God's mercy; but, as to his offences against Saul, he appeals to God's justice and begs of him to judge for him, as Psa 43:1. Or thus: he cannot justify himself against the charge of sin; he owns his iniquity is great and he is undone if God, in his infinite mercy, do not forgive him; but he can justify himself against the charge of hypocrisy, and has reason to hope that, according to the tenour of the covenant of grace, he is one of those that may expect to find favour with God. Thus holy Job often owns he has sinned and yet he holds fast his integrity. Note, It is a comfort to those who are falsely accused that there is a righteous God, who, sooner or later, will clear up their innocency, and a comfort to all who are sincere in religion that God himself is a witness to their sincerity.
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II. He submits to his unerring search (Psa 26:2): Examine me, O Lord! and prove me, as gold is proved, whether it be standard. God knows every man's true character, for he knows the thoughts and intents of the heart, as sees through every disguise. David prays, Lord, examine me, which intimates that he was well pleased that God did know him and truly desirous that he would discover him to himself and discover him to all the world. So sincere was he in his devotion to his God and his loyalty to his prince (in both which he was suspected to be a pretender) that he wished he had a window in his bosom, that whoever would might look into his heart.
III. He solemnly protests his sincerity (Psa 26:1): "I have walked in my integrity; my conversation had agreed with my profession, and one part of it has been of a piece with another." It is vain to boast of our integrity unless we can make it out that by the grace of God we have walked in our integrity, and that our conversation in the world has been in simplicity and godly sincerity. He produces here several proofs of his integrity, which encouraged him to trust in the Lord as his righteous Judge, who would patronise and plead his righteous cause, with an assurance that he should come off with reputation (therefore I shall not slide), and that those should not prevail who consulted to cast him down from his excellency, to shake his faith, blemish his name, and prevent his coming to the crown, Psa 62:4. Those that are sincere in religion may trust in God that they shall not slide, that is, that they shall not apostasize from their religion.
1. He had a constant regard to God and to his grace, Psa 26:3. (1.) He aimed at God's good favour as his end and chief good: Thy loving-kindness is before my eyes. This will be a good evidence of our sincerity, if what we do in religion we do from a principle of love to God, and good thoughts of him as the best of beings and the best of friends and benefactors, and from a grateful sense of God's goodness to us in particular, which we have had the experience of all our days. If we set God's loving-kindness before us as our pattern, to which we endeavour to conform ourselves, being followers of him that is good, in his goodness (Pe1 3:13), - if we set it before us as our great engagement and encouragement to our duty, and are afraid of doing any thing to forfeit God's favour and in care by all means to keep ourselves in his love, - this will not only be a good evidence of our integrity, but will have a great influence upon our perseverance in it. (2.) He governed himself by the word of God as his rule: "I have walked in thy truth, that is, according to thy law, for thy law is truth." Note, Those only may expect the benefit of God's loving-kindness that live up to his truths, and his laws that are grounded upon them. Some understand it of his conforming himself to God's example in truth and faithfulness, as well as in goodness and loving-kindness. Those certainly walk well that are followers of God as dear children.
2. He had no fellowship with the unfruitful works of darkness, nor with the workers of those works, Psa 26:4, Psa 26:5. By this it appeared he was truly loyal to his prince that he never associated with those that were disaffected to his government, with any of those sons of Belial that despised him, Sa1 10:27. He was in none of their cabals, nor joined with them in any of their intrigues; he cursed not the king, no, not in his heart. And this also was an evidence of his faithfulness to his God, that he never associated with those who he had any reason to think were disaffected to religion, or were open enemies, or false friends, to its interests. Note, Great care to avoid bad company is both a good evidence of our integrity and a good means to preserve us in it. Now observe here, (1.) That this part of his protestation looks both backward upon the care he had hitherto taken in this matter, and forward upon the care he would still take: "I have not sat with them, and I will not go in with them." Note, Our good practices hitherto are then evidence of our integrity when they are accompanied with resolutions, in God's strength, to persevere in them to the end, and not to draw back; and our good resolutions for the future we may then take the comfort of when they are the continuation of our good practices hitherto. (2.) That David shunned the company, not only of wicked persons, but of vain persons, that were wholly addicted to mirth and gaiety and had nothing solid or serious in them. The company of such may perhaps be the more pernicious of the two to a good man because he will not be so ready to stand upon his guard against the contagion of vanity as against that of downright wickedness. (3.) That the company of dissemblers is as dangerous company as any, and as much to be shunned, in prudence as well as piety. Evil-doers pretend friendship to those whom they would decoy into their snares, but they dissemble. When they speak fair, believe them not. (4.) Though sometimes he could not avoid being in the company of bad people, yet he would not go in with them, he would not choose such for his companions nor seek an opportunity of acquaintance and converse with them. He might fall in with them, but he would not, by appointment and assignation, go in with them. Or, if he happened to be with them, he would not sit with them, he would not continue with them; he would be in their company no longer than his business made it necessary: he would not concur with them, not say as they said, nor do as they did, as those that sit in the seat of the scornful, Psa 1:1. He would not sit in counsel with them upon ways and means to do mischief, nor sit in judgment with them to condemn the generation of the righteous. (5.) We must not only in our practice avoid bad company, but in our principles and affections we must have an aversion to it. David here says, not only "I have shunned it," but, "I have hated it," Psa 139:21. (6.) The congregation of evil-doers, the club, the confederacy of them, is in a special manner hateful to good people. I have hated ecclesiam malignantium - the church of the malignant; so the vulgar Latin reads its. As good men, in concert, make one another better, and are enabled to do so much the more good, so bad men, in combination, make one another worse, and do so much the more mischief. In all this David was a type of Christ, who, though he received sinners and ate with them, to instruct them and do them good, yet, otherwise, was holy, harmless, undefiled, and separate from sinners, particularly from the Pharisees, those dissemblers. He was also an example to Christians, when they join themselves to Christ, to save themselves from this untoward generation, Act 2:40.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–12 Judge me, O Lord,.... Meaning not that God would…
Judge me, O Lord,.... Meaning not that God would enter into judgment with him, in respect to the justification of his person in his sight, which he knew was not by his own righteousness and integrity, but by the righteousness of God; but his view is, to the justification of his cause before men; and particularly to the difference between Saul and him; and entreats that God would interpose, take his cause in hand, judge between them, and vindicate him;
for I have walked in mine integrity; or "perfection" (o) not that he thought himself free from sin; this would be contrary to the complaints, confessions, and petitions frequently made by him; but that in the affair with which he was accused, of seeking Saul's harm, Sa1 24:9; he was quite innocent: by his "integrity" he means the purity of his intentions and designs; the uprightness of his conduct, the simplicity and sincerity of his conduct towards all men, and especially his fidelity to his prince; but though he knew nothing by himself, and could not charge himself with any wrong action in this respect, and therefore ought to be acquitted before men; yet he did not expect hereby to be justified in the sight of God;
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I have trusted also in the Lord; not in himself, in the sincerity of his heart, and the uprightness of his life; nor did he trust to the goodness of his cause; but he committed it to the Lord, who judgeth righteously; and trusted in him that he should not be ashamed and confounded: this shows from whence his integrity sprung, even from faith unfeigned; for, where that is true and genuine, there are works of righteousness, and integrity of life;
therefore I shall not slide; these words may be connected with the former, thus; "I have trusted also in the Lord, that I shall not slide" (p); that is, shall not fail in judgment, or lose the cause; but shall stand and carry it, and not be confounded or condemned. Our version supplies the word "therefore", making these words to be an inference from the former, that because he trusted in the Lord, therefore he should not slide, slip, and fall; not but that true believers may not only have their feet well nigh slipped, but altogether; yea, fall, and that sometimes into great sins, to the breaking of their bones; but then they shall not totally and finally fall; for they stand by faith, and are kept through it by the power of God. The words may be considered as a prayer, "let me not slide" (q); being sensible of his own weakness, and of the necessity of being upheld in his uprightness, and in the ways of the Lord by him, that his footsteps might not slip; for though he walked in his uprightness, he was not self-sufficient and self-confident, but dependent on the Lord.
(o) "in perfectione mea", Pagninus, Montanus, Vatablus; so the Targum, Ainsworth. (p) "me non vacillaturum", Junius & Tremellius, Piscator. (q) "Ne nutare me patiaris", Gejerus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 3, 4, 6, 8, 9, 12 David professes his integrity, ver. 1-8. Deprecates the doom…
David professes his integrity, ver. 1-8. Deprecates the doom of the wicked, ver. 9, 10. Casts himself upon the mercy of God, ver. 11, 12. A psalm of David.
Trusted - I have committed my cause and affairs to thee.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–12 The psalmist appeals to God for his integrity, and…
PSALM XXVI
The psalmist appeals to God for his integrity, and desires to
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be brought to the Divine test in order to have his innocence
proved, 1-3;
shows that he had avoided all fellowship with the wicked, and
associated with the upright, 4-8;
prays that he may not have his final lot with the workers of
iniquity, 9, 10;
purposes to walk uprightly before God, 11, 12.
NOTES ON PSALM XXVI
This Psalm, and the two following, are supposed by Calmet to be all parts of one ode, and to relate to the time of the captivity, containing the prayers, supplications, complaints, and resolutions of the Israelites in Babylon. This is probable; but we have not evidence enough to authorize us to be nice on such points. See on the following verse.
Verse 1. Judge me, O Lord] There are so many strong assertions in this Psalm concerning the innocence and uprightness of its author, that many suppose he wrote it to vindicate himself from some severe reflections on his conduct, or accusations relative to plots, conspiracies, c. This seems to render the opinion probable that attributes it to David during his exile, when all manner of false accusations were brought against him at the court of Saul.
I have walked in mine integrity] I have never plotted against the life nor property of any man I have neither coveted nor endeavoured to possess myself of Saul's crown.
I have trusted] Had I acted otherwise, I could not have been prosperous; for thou wouldst not have worked miracles for the preservation of a wicked man.
I shall not slide.] I shall be preserved from swerving from the paths of righteousness and truth.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 4, 6, 8, 9, 12 Psa 26:1. Judge me, O Lord — Plead my…
Psa 26:1. Judge me, O Lord — Plead my cause, or, give sentence for me. I can obtain no right from men. The supreme and subordinate magistrates are my implacable and resolved enemies: do thou, therefore, do me justice against them. For I have walked in my integrity — Though they accuse me of many crimes, they can prove none of them, and thou and mine own conscience, and theirs also, are witnesses for me, that my conduct toward them hath been innocent and unblameable. I have trusted also in the Lord — I have committed my cause and affairs to thee, as to a just and merciful Father, and my hope and trust are fixed upon thee alone. Therefore I shall not slide — Thou wilt not deceive my trust, but wilt uphold me against all my enemies, for thou hast promised to save those that trust in thee.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–12 Judge me, O Lord - That is, determine in…
Judge me, O Lord - That is, determine in regard to my case whether I am truly thy friend, or whether the evidences of my piety are genuine. The psalmist asks an examination of his own case; he brings the matter before God for Him to decide; he submits the facts in regard to himself to God, so that He may pronounce upon them whether they constitute evidence of real piety.
For I have walked in mine integrity - On the word “walk,” see the notes at Psa 1:1. The word “integrity” here is the same which is elsewhere rendered “perfection.” See the notes at Job 1:1. Compare Psa 37:37. See also Psa 7:8; Psa 25:21; where the word is rendered, as here, “integrity.” It means here “uprightness, sincerity.” This is the first thing which he brings before God for him to examine - the consciousness that he had endeavored to live an upright life; and yet it is referred to as if he was sensible that he “might” have deceived himself, and therefore, he prays that God would determine whether his life had been really upright.
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I have trusted also in the Lord - Of this, likewise, he felt conscious; but this too he desired to submit to God. Trust in Yahweh, and an upright life, constituted the evidence of piety, or were the constituents of true religion according to the views of the Hebrews, as they are the constituents of true religion everywhere; and the purpose of the psalmist was to ascertain whether his piety was really of that character.
Therefore I shall not slide - If these are really traits of my character, if I really possess these, I shall not be moved. My feet will be firm, and I shall be secure. Or this may be regarded as a further declaration in regard to himself, as indicating firm confidence in God, and as meaning that he was conscious that he would not be moved, or would not swerve in this purpose of life. And yet the next verse shows that, with all this confidence as to his own character, he felt that there was a “possibility” of his having deceived himself; and, therefore, he pleaded that God would search and test him.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 26
Psalms 26
A Psalm of David
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1 Judge me, O Lord; for I have walked in my integrity:
I have trusted also in the Lord; therefore I shall not slide.
2 Examine me, O Lord, and prove me;
Try my reins and my heart.
3 For thy loving-kindness is before mine eyes:
And I have walked in thy truth.
4 I have not sat with vain persons,
Neither will I go in with dissemblers.
5 I have hated the congregation of evil doers;
And will not sit with the wicked.
6 I will wash mine hands in innocency:
So will I compass thine altar, O Lord:
7 That I may publish with the voice of thanksgiving,
And tell of all thy wondrous works.
8 Lord, I have loved the habitation of thy house,
And the place where thine honor dwelleth.
9 Gather not my soul with sinners,
Nor my life with bloody men.
10 In whose hands is mischief,
And their right hand is full of bribes.
11 But as for me, I will walk in mine integrity:
Redeem me, and be merciful unto me.
12 My foot standeth in an even place:
In the congregations will I bless the Lord.
EXEGETICAL AND CRITICAL
Its Contents and Composition.—The Psalmist declares not so much his honesty before God connected with prayer for the actual recognition of it, and that be may be distinguished from the ungodly (Hupf.); but he bases his prayer for help (Psa_26:1; Psa_26:11), and for preservation from the fate of the wicked (Psa_26:9), on the government of God which surely does justice to the righteous. This he claims, because he not only is convinced that he personally belongs to the number of the righteous, but in this respect, with entire confidence, puts himself under the Divine judgment internally and externally (Psa_26:1-2). Yet he does this, not in the sense of self-righteousness and righteousness of works, but with the express confession, that his dependence on the grace (Psa_26:3 a) and truth (Psa_26:3 b) of God, constitutes the basis of the position of his heart and life, whereby he has hitherto separated himself from hypocrites and wicked persons (Psa_26:4-5), and likewise in the future would, in love to the sanctuary of God (Psa_26:6; Psa_26:8) remain separate from them. He concludes with an expression of pious confidence and joy, as well with reference to his lot as his conduct (Psa_26:9; Psa_26:11), and therefore embracing both sides of the relation (Psa_26:12). The priestly expressions in Psa_26:6 sq., do not compel us to the conclusion that the author was a man of the priestly order (Hitzig); they merely attest his priestly disposition, and likewise his intimate acquaintance with the worship of God in the life of Israel, as well as his longing after renewed participation in it, in the holy place of the sanctuary. This is sufficient to lead us to think of the time of the rebellion of Absalom, in connection with David as the author, which has nothing against it; comp. 2Sa_15:25.1
Str. I. Psa_26:1. Do me justice, for,etc.—According to the mere words we might translate, judge (= prove) me, that. Then Psa_26:1 would be parallel with Psa_26:2. But usage decides either for the meaning declare righteous, speak the pious and oppressed free by a judicial sentence; or for the meaning, do justice, in the execution of the sentence, and thus helping, and delivering, and treating the innocent in accordance with justice. The latter meaning is the usual one, when God’s judgment is referred to; here it is made especially appropriate by Psa_26:11 and the tone of the entire Psalm.—For I have walked in my integrity.—תֹּם (in the full form תָּמִים), here connected with the suffix of the first person, in order to emphasize the habitual and personal characteristic, indicates not the perfection of the walk, but the purity of the heart (Gen_20:5 sq.; 1Ki_22:34), the honesty and ἁπλότης of the soul, which characteristic is accompanied by an unwavering trust in God.2—And in Jehovah have I trusted without wavering. [“Without wavering” is an adverbial clause according to Moll, Delitzsch, Perowne, et al., and not a dependent clause in the future (A. V., therefore I shall not slide) or a clause in the future, expressing confident anticipation (Alexander).—C. A. B.]
Psa_26:2. Since the Psalmist is speaking of the inner man, a prayer to God follows for examination, investigation, searching of the heart and reins.—[Try me, Jehovah, and prove me; assay my reins and my heart.—Alexander: “The first verb is supposed by etymologists to signify, originally, trial by touch, the second by smell, and the third by fire. In usage, however, the second is constantly applied to moral trial or temptation, while the other two are frequently applied to the testing of metals by the touchstone of the furnace. This is indeed the predominant usage of the third verb, which may therefore be represented by the technical metallurgic term assay.” Perowne: “The reins, as the seat of the lower animal passions; the heart, as comprising not only the higher affections, but also the will and the conscience. He thus desires to keep nothing back; he will submit himself to the searching flame of the Great Refiner, that all dross of self-deception may be purged away.”—C. A. B.] The reading adopted by Hengst., צְרוּפָה, refined that is, verified, found pure and genuine, is not appropriate to the context. The kethibhצְרוֹפָּה is to be retained, which is an unusual imperative form, the usual צָרְפָה being lengthened by the ו and accordingly receiving the tone. Forms entirely parallel with this are found, Jdg_9:8; Jdg_9:12; 1Sa_28:8; Psa_38:21; Isa_18:4.
[Psa_26:3. For Thy grace is before my eyes, and I walk in Thy truth.—Delitzsch: “God’s grace is his aim, the delight of his eyes, and he walks in God’s truth. חֶסֶד is the Divine love condescending to His creatures, especially to sinners, in undeserved advances, אֱמֶת the truth with which God maintains the will of His love, and the Word of His promise, and executes them. This kindness of God has been constantly the model of his life, this truth of God the rule and limitation of his walk.”—C. A. B.]
[Str. II. Psa_26:4. Men of falsehood.—So Moll., Hupf., Alexander, et al. Alexander: = “Liars and deceivers, which appears to suit the context better than the wider sense of vain men (A. V.), i.e., destitute of moral goodness, good for nothing, worthless. The same class of persons are described in the last clause as masked, disguised, or hypocritical.”—C. A. B.]
Str. III. Psa_26:6. I wash my hands in innocency.—Originally this was a symbolical action connected with a rite of atonement, to declare innocency of a murder (Deu_21:6 sq.; Mat_27:24); then in general a figure of speech to attest innocent conduct and warranted purity (Job_9:30; Psa_73:13; Eze_36:25); here the more appropriate, as there is directly a reference to an entrance into the sanctuary, which was in ancient times always preceded by lustrations. Comp. the action of the priests who were to wash themselves before performing their service, Exo_30:20 sq.—And would compass Thine altar.—Olshausen and Delitzsch regard this clause as optative, but it is rather cohortative [Perowne]. This is not to be understood merely of surrounding = being near as an expression of dependence (Luther), in contrast with the assembly of the ungodly (Hengst.), or as a privilege of the pure and pious (Hupf.), but it is in connection with the loud thanksgiving with which the delivered Psalmist would praise the Lord in the house of God, in the congregation of the pious (Psa_26:12). Thanksgiving is an offering, hence the mention of the altar. The compassing of the altar, like the washing of the hands, is not to be taken literally. Moreover, there is still less reason for a reference to priestly and Levitical functions, since such a solemn procession about the altar is not mentioned in the Old Testament. [Perowne: “I am disposed to think that the whole passage is figurative and amounts to this, ‘I would fain give myself to Thy service even as Thy priests do,’ just as in Psa_23:6, he utters the wish to dwell in the house of Jehovah forever.”—C. A. B.]
[Psa_26:8. Alexander: “This verse expresses more directly and literally the idea of Psa_26:6 above, and shows that his compassing the altar was intended to denote his love for the earthly residence of God, the altar being there put for the whole sanctuary, which is here distinctly mentioned. The habitation of Thy house might be understood to mean a residence in it; but the usage of the first noun and the parallelism show that it rather means the place where Thy house dwells, perhaps in allusion to the migratory movements of the ark before the time of David. So too in the last clause, Hebrew usage would admit of the translation, Thy glorious dwelling-place, as in Psa_20:7 (6); but the use of כָּבוֹד in the Pentateuch to signify the visible presence of Jehovah (Exo_24:16; Exo_40:34-35) seems decisive in favor of explaining it, the place where Thy glory dwells, i.e., where the glorious God is pleased to manifest His presence.” Hupfeld: “This is particularly the Holy of Holies, where the ark of the covenant was the throne of His majesty in its earthly manifestation.”—C. A. B.]
[Str. IV. Psa_26:9. Gather not my soul with sinners.—Wordsworth: “Bind me not up in the same bundle with them, like tares for the fire (Mat_13:30). The contrast to this is seen in the following Psalm (Psa_26:10), ‘When my father and my mother forsake me, then the Lord will take me up;’ literally, will gather me to His fold.”—Men of blood.—Alexander: “Literally bloods, i.e., murderers either in the strict sense or by metonymy for sinners of the worst class,” probably the latter.
Psa_26:10. In whose hands is crime.—Alexander: “The word זִמָּה is a very strong one, used in the law to denote specifically acts of gross impurity, but signifying really any wicked act or purpose. The common version mischief is too weak. The last word in the verse denotes especially a judicial bribe (Psa_15:5), and may be intended to suggest that the whole description has reference to unrighteous rulers, or to wicked men in public office.”—C. A. B.]
Str. V. Psa_26:12. My foot standeth upon the plain, [A. V., even place].—The plain is not a figure of righteousness but of safety. [Perowne: “His prayer has been heard. He is safe. He stands in the open, level table-land, where he has room to move, and where his enemies cannot hem him in, and therefore he fulfils the resolve made before (Psa_26:7), and publicly pours out his thanksgiving to God.”—C. A. B.]
DOCTRINAL AND ETHICAL
1.When the walk of a man is the expression of the purity of heart which is his own and inseparable from him, and this purity is accompanied with an unshaken trust in God, then he may confidently make the righteousness of God the foundation of his hope of a favorable turn in his fortunes, and may lay direct claim to it, in order that its holy government may do justice to the innocent in this unrighteous world. In this is expressed not the boldness of self-righteousness, but faith in the righteousness of God, and the confidence of a good conscience. “The righteousness of faith of the Scriptures is not the enemy of righteousness of life, but its mother.” (Hengstenberg).
2. Now he who has no reason to fear the external judgment of God, but rather desires to be protected from his enemies by its operation, must with all the more earnestness let the searching judgment of God execute itself in his own inmost soul, the more emphatically sincere his protestations are, that he has kept himself as far away from false and hypocritical men as from bold and wanton sinners, and that he in future no less than in the past designs to keep, in the congregation of the pious, to the institutions and means of salvation
3. But where piety and righteousness go hand in hand, and the use of the means of grace assists to walk in purity and without punishment, there the prayer may be made with comforted spirit, on the one side for preservation according to God’s righteousness from the fate of those with whom the suppliant has no communion of disposition or walk; on the other side for redemption from all evil by God’s mercy. “It might seem at the first view as an absurd prayer, that God should not involve the righteous in the ruin of the ungodly, but God allows according to His paternal indulgence His own children to make such free expressions of their feelings, in order that their apprehensions may be quieted by the prayer itself. For David, whilst he expresses this wish, places before his eyes the righteous judgment of God, in order to free himself from apprehension and fear, because nothing is more foreign to God than to mix good and evil together” (Calvin).
HOMILETICAL AND PRACTICAL
A good conscience is essentially different from the imagination of self-righteousness, and from the pride of righteousness of works as well in its expressions as in the foundations of the confidence.—He who would walk in the truth of God, must not lose sight of the grace of God.—No one can be better advised than to hold on to God’s people, God’s house, God’s altar.—In the irreproachableness of a walk is shown 1) the purity of piety, and 2) its power.—The righteous may appeal to the righteousness of God, but they can never do without God’s mercy.—True morality and sincere piety condition one another, and are thereby distinguished from legal righteousness.—He who would not share the lot of the ungodly, must not only separate himself from them in disposition; he must also not only remain a stranger to their evil doings; he must not even share their company.—He who allows himself to be judged by God internally, need not fear the punishment of God, and yet daily has to implore redemption and God’s mercy.—It is becoming to no one to have a hierarchical disposition and life.
Starke: How beautiful it is, when man can appeal with certainty to God’s judgment, and when his heart does not condemn him. Let every one strive to attain such innocence.—He who is earnest in avoiding sin, let him avoid likewise all that could give opportunity and inducement to sin.—The true worship of God has this sure fruit, that a soul knows the wonders of grace, and thereby is awakened to heartfelt thanks.—He who despises the assemblage of the congregation, what else is to be seen than that he has very little care for the glory of God and his own salvation (Pro_13:13).—Not to be involved in the plagues of the ungodly is a great grace of God, since the pious, especially the faint-hearted, are not without sensible pain, as well on account of the assaults of Satan as on account of the wicked judgments of the world.—The hands which gladly take rewards cannot certainly wash in innocency but are instruments of unrighteousness.—With the greatest application to an innocent walk we are not to boast of it before God, but rather to pray for His grace, for before Him there is no living being righteous in and for himself.
Luther: I should hate what I cannot love with God.—When now they preach anything that is against God, all love and friendship are gone.—God’s house and assembly are where God’s word is and nowhere else; for there God Himself dwells. Therefore David praises the house of God with so much joy on account of the Word of God.—Arndt: The true Church of God looks not at the visible, and depends not upon the temporal, but seeks the future native land, and has its glory, honor, and riches in heavenly possessions.—Frisch: Be not slothful in attending church, appear there with holy reverence; think why you are there; and do what you have come to do.—Von Gerlach: Where the Lord reveals Himself as graciously near, where He exhibits His glory, where He expressly declares that He will be found, where He puts visible pledges in which He may be known, apprehended and possessed, there the heart and inclination of believers love to be.—Tholuck: In circumstances, where among men no justice is to be found, we learn to properly value the consolation that there is a Judge in heaven above all the judges of earth.—Stiller: The Christian houses of God are houses of thanksgiving, in which the praise of God sounds; they are likewise memorial houses to reflect upon the Divine wonders.
[Matth. Henry: It is a comfort to those who are falsely accused that there is a righteous God, who sooner or later will clear up their innocency; and a comfort to all that are sincere in religion that God Himself is a witness to their sincerity:—Great care to avoid bad company is both a good evidence of our integrity, and a good means to preserve us in it.—All who truly love God truly love the ordinances of God, and therefore love them, because in them He manifests His honor, and they have an opportunity of honoring Him.—Barnes: The whole Psalm should lead us carefully to examine the evidences of our piety; to bring before God all that we rely on as proof that we are His friends; and to pray that He will enable us to examine it aright; and when the result is, as it was in the case of the Psalmist—when we can feel that we have reached a level place and found a smooth path, then we should go, as he did, and offer hearty thanks to God that we have reason to believe we are His children, and are heirs of salvation.—Spurgeon: Worried and worn out by the injustice of men, the innocent spirit flies from its false accusers to the throne of the Eternal right.—What a comfort it is to have the approbation of one’s own conscience! If there be peace within the soul, the blustering storms of slander which howl around us are of little consideration. When the little bird in my bosom sings a merry song, it is no matter to me if a thousand owls hoot at me from without.—The doubtful ways of policy are sure sooner or later to give a fall to those who run therein, but the ways of honesty, though often rough, are always safe.—A man who does not hate evil terribly, does not love good heartily.—What God hates we must hate.—Let each reader see well to his company, for such as we keep in this world, we are likely to keep in the next.—Each saint is a witness to Divine faithfulness, and should be ready with his testimony.—C. A. B.]
Footnotes:
[1][Perowne: “This Psalm has some points of resemblance, both in thought and expression, to the last. Both open with the same declaration of trust in God (Psa_25:2; Psa_26:1); in both there is the same prayer that God would redeem (Psa_25:22; and Psa_26:11) and be gracious (Psa_25:16; Psa_26:11) to His servants. Other points of contact may be found in Psa_25:21; Psa_26:11; and Psa_25:5; Psa_26:3. There is, however, this marked difference between the two, that there are wanting, in this Psalm, those touching confessions of sinfulness and pleadings for forgiveness which in the other are thrice repeated.”—C. A. B.]
[2][Delitzsch: “תּם is according to Gen_20:5 sq.; 1Ki_22:34, entire freedom from sinful intention, unity of character, purity, simplicity (ἀκακία, ἁπλὄτης).”—C. A. B.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 6, 8, 9, 10, 11, 12 He asks the most careful scrutiny of his affections…
He asks the most careful scrutiny of his affections and thoughts (Psa 7:9), or motives.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 6, 7, 8, 9, 10, 11, 12 1. Judge me, O Lord—He appeals directly to the…
1. Judge me, O Lord—He appeals directly to the omniscience and righteousness of God for vindication.
Integrity—Wholeheartedness; the doing in good faith and whole consent what was believed to be right.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 11, 12 1. Judge me] Do me justice; shew me to…
1. Judge me] Do me justice; shew me to be in the right; vindicate my integrity by discriminating between me and wicked men. Cp. Psa_7:8; Psa_35:24; Psa_43:1.
for I have walked in mine integrity] Sincerity of purpose and single-heartedness of devotion have been the rule of his life. Cp. Psa_7:8; Psa_15:2; Psa_18:23; and Introd. p. lxxxvii.
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therefore I shall not slide] A possible rendering: but better, as R.V., without wavering. The context here requires a description of the character of his trust, rather than of its issue.
1–3. The Psalmist’s plea for the recognition of his integrity.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 12 (1) Judge me—i.e., do me justice, “vindicate me.”
(1) Judge me—i.e., do me justice, “vindicate me.”
I shall not slide.—Rather, I have trusted in Jehovah without wavering.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–12 DAVID, about to sacrifice at God"s altar, protests his…
DAVID, about to sacrifice at God"s altar, protests his integrity, but still prays for God"s protection (ver. 9) and for his redeeming mercy (ver. 11). The psalm has all the notes of David"s style, is full of his thoughts and imagery, and is allowed to be his by almost all critics. It must belong to the time following the removal of the ark to Mount Zion, and preceding the committal of the great offence.
Judge me, O Lord; for I have walked in mine integrity. It seems to Christians a bold act to call on God for judgment, but the saints of the earlier dispensation, having, perhaps, a less keen sense of human imperfection, were wont to do so. It is Job"s cry from his first utterance until his "words are ended;" and here we find David taking it up and reechoing it. Man longs to hear the sentence of acquittal from the great Judge. Like Job, David asserts his "integrity," and in the same qualified sense. He is sincere in his endeavours to do right. Yet still he needs mercy and redemption (see ver. 11). I have trusted also in the Lord; therefore I shall not slide. . (comp. Psa_18:36 Psa_37:31) David is confident of his past; for the future he trusts in God to uphold his steps, and save him from slips and falls.
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HOMILIES BY W. FORSYTH Vers. 1-12. Integrity.
All through the Scriptures "integrity" is commended. It is a characteristic of the saints. Whatever else they are, they must be men of integrity. This does not mean that they are morally perfect, or that they have any ground for trusting in their own righteousness; but it means that they have an "honest and good heart." Whatever may have been their past life, or however much of imperfection may still cleave to them, they are conscious of a pure intent, a firm and steadfast resolve to trust only what is true, to do only what is right, and to order their whole conduct according to the holy will of God. They can say, as Joseph"s brethren did, "We be true men;" or with Paul, "We serve God with a pure conscience.
I INTEGRITY IS ESSENTIAL TO A RIGHT RELATION TO GOD. God desireth "truth in the inward parts." All guile and falsehood are offensive to him. If we are to come to him, we must come just as we are; and if we are to abide with him, we must walk in the truth. Integrity lies at the very basis of faith, and "without faith it is impossible to please God.
II INTEGRITY IS ESSENTIAL TO THE POSSESSION OF A TRUE CHARACTER. "There is no redeeming efficacy in right intent; taken by itself, it would never vanquish the inward state of evil at all. And yet it is just that by which all evil will be vanquished, under Christ and by grace, because it puts the soul in such a state as makes the grace-power of Christ co-working with it effectual." "The sinning man, who comes into integrity of aim, is put thereby at the very gate of faith, where all God"s helps are waiting for him" (Bushnell). There is a vital connection between "integrity" and "truth" (vers. 1, 3). "Truth" is of God. "Integrity" belongs to us. We can only have truth, as we receive it from God. We can only have "integrity" as we allow God"s truth to rule our hearts and our lives. First the heart is made right by being directed into the love of God, and then the life is made holy and beautiful by being swayed by the will of God. This leads to unity and completeness of character.
III INTEGRITY IS ESSENTIAL TO THE RIGHT DISCHARGE OF OUR SOCIAL DUTIES In society we meet with "vain persons," "dissemblers," and "evil-doers" (vers. 4-6). This is a test and an education. A man is known by his friends. There is a power for good in good companionships, and for evil in evil companionships. But if we are walking in truth, we cannot but hate all that is alien and hostile to truth. Our choice will be truth, and not vanity. Our delight will be in honesty, not in "dissemblers." Our fellowship will be with the righteous, and not with "evil-doers". (Psa_119:63) It is only as we ourselves are true that we can commend the truth to others. It is only as we ourselves are upright in all our dealings that we can secure respect and confidence, and that we can best advance the interests of religion.
IV INTEGRITY IS ESSENTIAL TO FULL DELIGHT IN RELIGIOUS ORDINANCES. (Vers. 6-8) There are some who are neglectful; (Heb_10:25) there are others who satisfy themselves with formal observances. (2Ti_3:5) In these ends there can be no real pleasure in what is done. But where there is integrity, the heart is engaged, there will be diligence, preparation and prayer, and increasing joy in the worship and service of God. (Psa_33:3 Psa_119:2) God"s presence is the attraction and life of all true worship. The more deeply we feel our sinfulness, the more earnestly will be our cry for mercy. The more truly we realize that the will of God is "our sanctification," the more fervently shall we "press toward the mark for the prize of the high calling of God in Christ Jesus.
V THAT INTEGRITY IS ESSENTIAL TO THE ASSURED HOPE OF A BRIGHT FUTURE. (Vers. 9-12) The very fact of what we are is a prophecy as to destroy. (Rom_5:10 Php_1:6) Looking to the past, we confess that it is wholly of grace that we have been turned unto God. Looking within, we are conscious of a sincere resolve to follow after holiness. Looking to the future, we are able to cast ourselves with implicit confidence on the care of God our Saviour. God is true, and he will not forsake. God is just, and he will never condemn the righteous with the wicked. It is only those whose hearts are right with God that can face the future without fear. When we commit ourselves to God we are safe. We have not only a sure standing, as accepted in Christ Jesus, but we are comforted by the fellowship of kindred hearts, and cheered by the hope of being kept from falling, and having in the end an "entrance ministered to us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ". W.F. (2Pe_1:5-11)
HOMILIES BY C. SHORT Vers. 1-12. The oppressed righteous man.
It is impossible to say on what occasion the psalm was composed, or from what kind of trouble it prays to be delivered. The theme is Only he who can say with truth, I have walked in integrity, and I have trusted in the Lord," may depend upon Divine aid in trouble; but we may do so with full confidence. In the first verse the whole psalm is summed up.
I A PRAYER FOR HELP IN TROUBLE. "Judge me," equivalent to vindicate my rights and rescue me from injustice." The only clue to the meaning of the prayer is in the ninth verse, "Take not my soul away with the wicked, and my life with men of blood." He was in some way suffering; but he prays that he may not fall into the utter ruin which is the portion of the wicked the penalty of daring sin, nor the fatherly chastisement of infirmity. The psalmist"s faith was that God could not involve the righteous in destruction with the ungodly, but would separate between them even in their outward lot. This in great part true. "Godliness has the promise of the life that now is outwardly and inwardly. So far as we know, the psalmist did not know of any other world where God could interpose to show his approval of the righteous and his disapproval of the wicked.
II THE GROUND OF THE PSALMIST"S PRAYER. "I have walked in mine integrity, I have trusted in the Lord." But if I have not, do thou show it me (ver. 2). But I think I have; for thy love has been before my eyes, and I continually thought upon thy truth, or faithfulness (ver. 3). The two main grounds on which he prays for help are his morality and piety integrity and trust, expanded further in the life (ver. 8).
1. His morality. "Integrity," equivalent to "with the mind aiming at the right and true, and with an undivided purpose. He had avoided all voluntary association with the wicked (vers. 4, 5). He would neither go (walk) nor sit with them. All his sympathies went against them, equivalent to "hated them." The company we keep from choice is a true and strong indication of our character.
2. His piety. "I wash my hands," etc. The hands the instruments of action. His actions are cleansed from defilement; and this is his preparation for worship. "If thy brother hath aught against thee... first be reconciled unto thy brother," etc. "I hold fast by thine altar." This placed in opposition to the assembly of the wicked, which he shuns. The purifying of the heart and conduct is naturally followed by worship, and preceded by it. He would proclaim Gods wondrous works to the people: only he whose heart is full of them can worthily and truly publish them. He shall come to share in new wonders. He loved the house of God, because there God manifested his glory to him (ver. 8). Manifested himself; and he sees him as Isaiah saw him, "high and lifted up." He fully trusted in the deliverance he sought; for he expected to praise the Lord in the congregation (ver. 12). S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–12 Title. A Psalm of David. The sweet singer of…
Title. A Psalm of David. The sweet singer of Israel appears before us in this Psalm as one enduring reproach; in this he was the type of the great Son of David, and is an encouraging example to us to carry the burden of slander to the throne of grace. It is an ingenious surmise that this appeal to heaven was written by David at the time of the assassination of Ishbosheth, by Baanah and Rechab, to protest his innocence of all participation in that treacherous murder; the tenor of the Psalm certainly agrees with the supposed occasion, but it is not possible with such a slender clue to go beyond conjecture.
Division. Unity of subject is so distinctly maintained, that there are no sharp divisions. David Dickson has given an admirable summary in these words: "He appeals to God", the supreme Judge, in the testimony of a good conscience, bearing him witness; first, of his endeavour to walk uprightly as a believer, Ps 26:1-3; secondly, of his keeping himself from the contagion of the evil counsel, sinful causes, and examples of the wicked, Ps 26:4-5; thirdly, of his purpose still to behave himself holily and righteously, out of love to be partaker of the public privileges of the Lord's people in the congregation, Ps 26:6-8 Whereupon he prayeth to be free of the judgment coming upon the wicked, Ps 26:9-10 according as he had purposed to eschew their sins, Ps 26:11 and he closes the prayer with comfort and assurance of being heard, Ps 26:12.
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Ver. 1. Judge me, O Jehovah. A solemn appeal to the just tribunal of the heart searching God, warranted by the circumstances of the writer, so far as regarded the particular offences with which he was wrongly charged. Worried and worn out by the injustice of men, the innocent spirit flies from its false accusers to the throne of Eternal Right. He had need have a clear case who dares to carry his suit into the King's Bench of heaven. Such an appeal as this is not to be rashly made on any occasion; and as to the whole of our walk and conversation, it should never be made at all, except as we are justified in Christ Jesus: a far more fitting prayer for a sinful mortal is the petition, "Enter not into judgment with thy servant." For I have walked in mine integrity. He held integrity as his principle, and walked in it as his practice. David had not used any traitorous or unrighteous means to gain the crown, or to keep it; he was conscious of having been guided by the noblest principles of honour in all his actions with regard to Saul and his family. What a comfort it is to have the approbation of one's own conscience! If there be peace within the soul, the blustering storms of slander which howl around us are of little consideration. When the little bird in my bosom sings a merry song, it is no matter to me if a thousand owls hoot at me from without. I have trusted also in the Lord. Faith is the root and sap of integrity. He who leans upon the Lord is sure to walk in righteousness. David knew that God's covenant had given him the crown, and therefore he took no indirect or unlawful means to secure it; he would not slay his enemy in the cave, nor suffer his men at arms to smite him when he slept unguarded on the plain. Faith will work hard for the Lord, and in the Lord's way, but she refuses so much as to lift a finger to fulfil the devices of unrighteous cunning. Rebecca acted out a great falsehood in order to fulfil the Lord's decree in favour of Jacobthis was unbelief; but Abraham left the Lord to fulfil his own purposes, and took the knife to slay his sonthis was faith. Faith trusts God to accomplish his own decrees. Why should I steal when God has promised to supply my need? Why should I avenge myself when I know that the Lord has espoused my cause? Confidence in God is a most effectual security against sin. Therefore I shall not slide. Slippery as the way is, so that I walk like a man upon ice, yet faith keeps my heels from tripping, and will continue to do so. The doubtful ways of policy are sure sooner or later to give a fall to those who run therein, but the ways of honesty, though often rough, are always safe. We cannot trust in God if we walk crookedly; but straight paths and simple faith bring the pilgrim happily to his journey's end.
Whole Psalm. This Psalm is coupled on to the foregoing by thoughts and words. At the close of the foregoing the psalmist had prayed for integrity Ps 26:1. Unless this Psalm is regarded as a sequel to the preceding one, it will seem vainglorious; but being combined with the penitential acknowledgments of sin, and with the earnest supplications for pardon and grace, and with the earnest profession of faith that God has heard his prayer, which breathe forth in the foregoing Psalm, it will be seen that the declarations which the psalmist now makes of integrity, are not assertions of human merit, but acknowledgments of divine mercy. As Augustine says, "Non merita mea, sed misericordia tua, ante oculos meos est." Christopher Wordsworth.
Ver. 1. Judge me, O Lord; for I have walked in mine integrity. A good cause, a good conscience, and a good deportment, are good grounds of appeal to God. Ingram Cobbin.
Ver. 1. Judge me, O Lord. Nothing is so pleasing to him that is upright as to know that God knoweth he is so. As it is a small matter with those who are sincere to be condemned by men, so it is not much with them to be condemned or approved by them; for indeed neither "he that commendeth himself, "as the apostle speaks 2Co 10:18, nor he that is commended by others, "is approved, but whom the Lord commendeth." The testimony, or letters commendatory of all the men in the world will do us no good, unless God give us his also. Joseph Caryl.
Ver. 1. Judge me, O Lord. As an instance of appeal to heaven, we quote that mighty preacher of the word, George Whitfield. "However some may account me a mountebank and an enthusiast, one that is only going to make you methodically mad; they may breathe out their invectives against me, yet Christ knows all; he takes notice of it, and I shall leave it to him to plead my cause, for he is a gracious Master. I have already found him so, and am sure he will continue so. Vengeance is his, and he will repay it." George Whitfield, 1714-1770.
Ver. 1. "Integrity." (Mh), or (Mymt) is used of whatever is uninjured, or is free from any spot or blemish; and hence we find the term applied to an unblemished animal offering in sacrifice. Le 1:3 3:9. George Phillips.
Ver. 1. Mine integrity. There is a force in the possessive pronoun "my, "which must be attended to. The psalmist intimates that he had proceeded in one uniform course, notwithstanding all the devices of his enemies. W. Wilson, D.D.
Ver. 1. I have trusted in the Lord. Trust in God is the fountain of "integrity." Whoever places his hope in God need not seek to advance his worldly interests by violating his duty towards his neighbour: he waits for everything from above, and is, at the same time, always determined that he will not be deprived of the favour of his heavenly Father through violating his commandments. E. W. Hengstenberg.
Ver. 1. I shall not slide. It is a striking word, as fully expressive of the completeness of God's protection and the security of his upholding hand as the psalmist's language of the integrity of his walk and trust in God. It is not, as in our Prayer book version, "I shall not fall, "but it is, "I shall not even slide; "not even make a false step or stumble. Barton Bouchier.
Ver. 1.
1. Two inseparable companions faith and holiness.
2. The blessedness of the man who possesses them. He needs not fear the judgment, nor the danger of the way.
3. The only means of procuring them.
Ver. 1. (last sentence). The upholding power of trust in God.
Psalms 26:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 4, 6, 7, 8, 9, 10, 12 Judge me, O Lord; for I have walked in…
Psa_26:1-12
Judge me, O Lord; for I have walked in mine integrity.
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Leading proofs of personal piety
I. A strong craving for a knowledge of the real state of the character. Judge me, O Lord. Implying--
1. A belief in the possibility of being self-deceived.
2. A desire to be made right, at whatever cost.
II. A practical recognition of Gods mercy. For Thy loving kindness is before mine eyes. The life of the godly is marked by--
1. The strongest gratitude.
2. The highest courage.
III. A profound consciousness of sincerity of conduct. I have walked in Thy truth. The godly man hates hypocrisy and loathes shame.
IV. A strong repugnance to all ungodly society, I have not sat with vain persons, etc.
1. He declares that he never had any fellowship with them (Psa_26:4).
2. He expresses his hatred of them (Psa_26:5).
3. He prays that he may not be gathered to their company (Psa_26:9). Good men shun the society of the wicked, because
(1) it is wrong;
(2) because it is pernicious.
V. A delight in the public worship of God. I will wash mine hands in innocency, etc. True worship--
1. Requires personal preparation.
2. Consists in public acknowledgments.
3. Is inspired with the presence of God.
VI. A fixed determination to walk ever with the holy. But as for me, I will walk, etc. (Psa_26:11-12). (Homilist.)
The character of an upright man sketched by himself
To do this requires much introspection. Yet there may he circumstances when such work becomes necessary.
I. The Psalmist had a good foundation on which his life was built.
1. Trust in Jehovah (Psa_26:1).
2. Gods loving kindness (Psa_26:5).
3. Gods truth; that is, His faithfulness (Psa_26:3).
Note: all the supports of his integrity were outside himself. Happy the man that can stay his mind on Divine faithfulness and love! If these props cease to sustain, moral and spiritual worth pine from want of motive and hope.
II. The life built on this foundation is worthy of imitation. It was a life of--
1. Integrity (Psa_26:11).
2. Straightforward progress (Psa_26:1).
3. Avoiding evil associations (Psa_26:4-5).
4. Cultivation of holy worship, song, and thanksgiving (Psa_26:6-8; Psa_26:12).
Note--
(1) Those who have God as the support of their life will show a life worthy of such support.
(2) Those who most value communion with God will most freely appreciate and cultivate the stimulus and comfort to be obtained from united worship. (C. Clemence, D. D.)
An appeal marked by specific entreaty
Four lines of supplication.
I. That God would vindicate him and not let him be mixed up with those he hates (Psa_26:1; Psa_26:9-10).
II. That God would search and prove him (Psa_26:2).
III. That God would purify him (Psa_26:3). Upright before men, he does not pretend to be perfect before God.
IV. That God would entirely deliver him from the surroundings of ungenial and unholy men (Psa_26:9-10). (C. Clemence, D. D.)
Davids appeal and its issue
I. An appeal to God to be his judge.
II. The causes that induced him to it.
1. His faith and confidence in God.
2. His integrity.
(1) How he carried himself to men: abstaining from all association with wicked doers.
(2) How to God: showing marks of his piety.
III. The petition. That God would not suffer him to be polluted with the conversation of wicked men, nor involved in their punishment
IV. His gratitude. He will praise the Lord in the congregations. (Bp. Wm. Nicholson.)
Davids integrity
It would be madness in any man, however blameless his life may have been, to call upon God to enter into judgment with him for his offences against Him. It is, however, often otherwise in regard to many of our fellow mere We can safely invite the omniscient Judge to decide between us and them. We can say in regard to, them, as David does, Judge me, O Lord; for I have walked in mine integrity. Though Saul sought Davids life, and once with his own band hurled a javelin at him to slay him, David never for a moment swerved from the conduct of a dutiful subject, he still fought Sauls battles for him, and though Saul was pursuing him as an outlaw, spared him when it was in his power to kill him. He never raised his hand against the king, nor allowed those under his control to do so. Integrity had marked his whole conduct, so that Saul himself was obliged to acknowledge with tears, Thou art more righteous than I; for thou hast rewarded me good, whereas I have rewarded thee evil. So should it be with the Christian always. He should never allow the injustice of others to mar his integrity. Principle, not passion, should be the pole star of his course. (D. Caldwell, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 26
Psalms 26
THE image of "the way" which is characteristic of Psalms 25 reappears in a modified form in this psalm, which speaks of "walking in integrity" and truth and of "feet standing in an even place." Other resemblances to the preceding psalm are the use of "redeem," "be merciful"; the references to Gods lovingkindness and truth, in which the psalmist walks, and to his own integrity. These similarities may or may not indicate common authorship, but probably guided the compilers in placing the psalm here. It has not clear marks of date or of the writers circumstances. Its two ground tones are profession of integrity and of revulsion from the society of the wicked and prayer for vindication of innocence by the fact of deliverance. The verses are usually grouped in couples, but with some irregularity.
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The two keynotes are both struck in the first group of three verses, in which Psa_26:2 and Psa_26:3 are substantially an expansion of Psa_26:1. The prayer, "Judge me," asks for a Divine act of deliverance based upon a Divine recognition of the psalmists sincerity and unwavering trust. Both the prayer and its ground are startling. It grates upon ears accustomed to the tone of the New Testament that a suppliant should allege his single eyed simplicity and steadfast faith as pleas with God, and the strange tone sounds on through the whole psalm. The threefold prayer in Psa_26:2 courts Divine scrutiny, as conscious of innocence, and bares, the inmost recesses of affection and impulse for testing, proving by circumstances, and smelting by any fire. The psalmist is ready for the ordeal, because he has kept Gods "lovingkindness" steadily in sight through all the glamour of earthly brightnesses, and his outward life has been all, as it were, transacted in the sphere of Gods truthfulness; i.e., the inward contemplation of His mercy and faithfulness has been the active principle of his life. Such self-consciousness is strange enough to us, but, strange as it is, it cannot fairly be stigmatised as Pharisaic self-righteousness. The psalmist knows that all goodness comes from God, and he clings to God in childlike trust. The humblest Christian heart might venture in similar language to declare its recoil from evil-doers and its deepest spring of action as being trust. Such professions are not inconsistent with consciousness of sin, which is, in fact, often associated with them in other psalms (Psa_25:20-21; Psa_7:11; Psa_7:18). They do indicate a lower stage of religious development, a less keen sense of sinfulness and of sins. a less clear recognition of the worthlessness before God of all mans goodness, than belong to Christian feeling. The same language when spoken at one stage of revelation may be childlike and lowly, and be swelling arrogance and self-righteous self-ignorance, if spoken at another.
Such high and sweet communion cannot but breed profound distaste for the society of evildoers. The eyes which have Gods lovingkindness ever before them are endowed with penetrative clearness of vision into the true hollowness of most of the objects pursued by men, and with a terrible sagacity which detects hypocrisy and shams. Association with such men is necessary, else we must needs go out of the world, and leaven must be in contact with dough in order to do its transforming work; but it is impossible for a man whose heart is truly in touch with God not to feel ill at ease when brought into contact with those who have no share in his deepest convictions and emotions. "Men of vanity" is a general designation for the ungodly, pronouncing on every such life the sentence that it is devoted to empty unrealities and partakes of the nature of that to which it is given up. One who has Jehovahs lovingkindness before his eyes cannot "sit" with such men in friendly association, as if sharing their ways of thinking, nor "go" with them in their course of conduct. "Those who mask themselves" are another class, namely hypocrites who conceal their pursuit of vanity under the show of religion. The psalmists revulsion is intensified in Psa_26:5 into "hate," because the evil-doers and sinners spoken of there are of a deeper tint of blackness, and are banded together in a "congregation," the opposite and parody of the assemblies of the righteous, whom he feels to be his kindred. No doubt separateness from evil-doers is but part of a godly mans duty, and has often been exaggerated into selfish withdrawal, from a world which needs good mens presence all the more the worse it is; but it is a part of his duty, and "Come out from among them and be separate" is not yet an abrogated command. No man will ever mingle with "men of vanity," so as to draw them from the shadows of earth to the substance in God, unless his loving association with them rests on profound revulsion from their principles of action. None comes so near to sinful men as the sinless Christ; and if He had not been ever "separate from sinners," He would never have been near enough to redeem them. We may safely imitate His free companionship, which earned Him His glorious name of their Friend, if we imitate His remoteness from their evil.
From the uncongenial companionship of the wicked the psalmists yearnings instinctively turn to his hearts home, the sanctuary. The more a man feels out of sympathy with a godless world, the more longingly he presses into the depths of communion with God; and, conversely, the more he feels at home in still communion, the more does the tumult of sense-bound crowds grate on his soul. The psalmist, then, in the next group of verses (Psa_26:6-7), opposes access to the house of God and the solemn joy of thankful praises sounding there to the loathed consorting with evil. He will not sit with men of vanity because he will enter the sanctuary. Outward participation in its worship may be included in his vows and wishes, but the tone of the verses rather points to a symbolical use of the externalities of ritual. Cleansing the hands alludes to priestly lustration; compassing the altar is not known to have been a Jewish practice, and probably is to be taken as simply a picturesque way of describing himself as one of the joyous circle of worshippers; the sacrifice is praise. The psalmist rises to the height of the true Israelites priestly vocation, and ritual has become transparent to him. None the less may he have clung to the outwardnesses of ceremonial worship, because he apprehended them in their highest significance and had learned that the qualification of the worshipper was purity, and the best offering praise. Well for those who, like him, are driven to the sanctuary by the revulsion from vanities and from those who pursue them!
Psa_26:8 is closely connected with the two preceding, but is perhaps best united with the following verse, as being the ground of the prayer there. Hate of the congregation of evil-doers has love to Gods house for its complement or foundation. The measure of attachment is that of detachment. The designations of the sanctuary in Psa_26:8 show the aspects in which it drew the psalmists love. It was "the shelter of Thy house," where he could hide himself from the strife of tongues and escape the pain of herding with evil-doers: it was "the place of the dwelling of Thy glory." the abode of that symbol of Divine presence which flamed between the cherubim and lit the darkness of the innermost shrine. Because the sinner felt his true home to be there, he prayed that his soul might not be gathered with sinners, i.e., that he might not be involved in their fate. He has had no fellowship with them in their evil, and therefore he asks that he may be separate from them in their punishment. To "gather the soul" is equivalent to taking away the life. Gods judgments sort out characters and bring like to like, as the tares are bound in bundles or as, with so different a purpose, Christ made the multitudes sit down by companies on the green sward. General judgments are not indiscriminate. The prayer of the psalmist may not have looked beyond exemption from calamities or from death, but the essence of the faith which it expresses is eternally true: that distinction of attitude towards God and goodness must secure distinction of lot, even though external circumstances are identical. The same things are not the same to men so profoundly different. The picture of the evil-doers from whom the psalmist recoils is darker in these last verses than before. It is evidently a portrait and points to a state of society in winch violence, outrage, and corruption were rampant. The psalmist washed his hands in innocency, but these men had violence and bribes in theirs. They were therefore persons in authority, prostituting justice. The description fits too many periods too well to give a clue to the date of the psalm.
Once more the consciousness of difference and the resolve not to be like such men break forth in the closing couple of verses. The psalm began with the profession that he had walked in his integrity; it ends with the vow that he will. It had begun with the prayer "Judge me"; it ends with the expansion of it into "Redeem me"-i.e., from existing dangers, from evildoers, or from their fate-and "Be gracious unto me," the positive side of the same petition. He who purposes to walk uprightly has the right to expect Gods delivering and giving hand to be extended to him. The resolve to walk uprightly unaccompanied with the prayer for that hand to hold up is as rash as the prayer without the resolve is vain. But if these two go together, quiet confidence will steal into the heart; and though there be no change in circumstances, the mood of mind will be so soothed and lightened that the suppliant will feel that he has suddenly emerged from the steep gorge where he had been struggling and shut up, and stands on the level ground of the "shining table lands, whereof our God Himself is sun and moon." Such peaceful foretaste of coming security is the forerunner which visits the faithful heart. Gladdened by it, the psalmist is sure that his desire of compassing Gods altar with praise will be fulfilled, and that, instead of compulsory association with the "congregation of evil-doers," he will bless Jehovah "in the congregations" where His name is loved and find himself among those who, like himself, delight in His praise.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 The date of this psalm is uncertain. It is…
INTRODUCTION
The date of this psalm is uncertain. It is supposed by some to refer to the assassination of Ishbosheth (2Sa_4:5-12); and by others to the rebellion of Absalom (2Sa_15:18); but it is more probable that it was composed, like many others, in the dark time of Saul’s persecution (1Sa_18:24.). “It has some points of resemblance, both in thought and expression, to the last. Both open with the same declaration of trust in God (Psa_25:2; Psa_26:1); in both there is the same prayer that God would redeem (Psa_25:22, Psa_26:11), and be gracious (Psa_25:16, Psa_26:11) to His servants. Other points of contact may be found in Psa_25:21, Psa_26:11 and Psa_25:5, Psa_26:3. There is, however, this marked difference between the two, that there are wanting in this psalm those touching confessions of sinfulness and pleadings for forgiveness which in the other are thrice repeated. Here is only the avowal of conscious uprightness,—an avowal made as in the sight of the searcher of hearts, and deriving, no doubt, much of its intensity and almost impassioned force from the desire on the part of the singer to declare his entire separation from and aversion to the vain and evil men by whom he was surrounded.”—Perowne.
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THE UPRIGHT MAN PLEADING FOR JUSTICE IN THE COURT OF HEAVEN
(Psa_26:1-12.)
Calumny has been common in all ages. Jesus Christ Himself was defamed, and His disciples are warned to expect similar treatment from their enemies (Joh_15:20; Mat_5:11). For such as suffer thus, the example of David is rich in counsel and comfort in time of trouble, he turns to God for redress and refuge. He appeals from a world where “the foundations are out of course” to a world where all is righteousness and peace. He appeals from man, whose judgments are false, to God, who judgeth righteously.
In considering David’s appeal, mark—
I. That it was made to the rigth Judge (Psa_26:1). “Judge me, O Lord.” He had been wronged. His enemies had suspected and denounced him. Even the very king, anointed to do justly and to defend the oppressed, had turned against him, and madly sought his life (1Sa_24:11). But, though perplexed, he is not in despair; though persecuted, he is not forsaken. He appeals to God. “Judge me, O Lord.” Take up my cause, vindicate my character, deliver me from the machinations and malice of my foes. This is just like what he said to Saul at Engedi (1Sa_24:12), “The Lord judge between me and thee” (1Sa_24:15), “The Lord be judge, and see, and plead my cause, and deliver me out of thine hand.”
It is a solemn thing to stand before an earthly judge, but it is a far more solemn thing to come before the judgment-seat of God. This is the court of last resort. Here the Judge is personally acquainted with all the facts and circumstances of the case, and His judgments are absolutely just and final (1Sa_2:3).
II. It was presented in a proper spirit.
1. Deep seriousness. He feels that he is in the presence of the great Searcher of hearts. His very life is at stake; but there are two things which sustain him:
(1.) Conscious integrity. “For I have walked in mine integrity.” This is very bold. It startles us to hear such words from a sinful man. We are almost ready to say, “Surely this is to err, and to fall into pride and self-righteousness.” But the words are no boast. They have the ring of sincerity and truth. David does not claim moral perfection, but uprightness of heart. He felt that he had been true. In spite of sore provocations, he had not returned evil for evil; though coming short in many things, he had honestly endeavoured to do justly, to love mercy, and to walk humbly with God. “Walked:” this implied earnestness and definiteness of purpose, steadfast and delightsome progress in the right. “Integrity” was the air in which he had lived and moved. “Innocency itself is no fence to the name, though it is to the bosom, against the darts of calumny.”—M. Henry.
(2.) Confidence in God. “I have trusted also in the Lord: therefore I shall not slide.” There was everything in God to inspire trust. He was infinitely just and good. In His laws and government He was wholly and eternally opposed to all evil. However it might be amongst men, the Judge of all the earth could not but do right. David had trusted in Him in the past, and he would trust in Him for ever. Had he been conscious of insincerity, he could not have acted thus. Guile puts a bar between the soul and God; whereas, when there is no guile, there can be frank and confiding approach, and unwavering confidence. What a comforting thought that there is a God in heaven who judgeth righteously! Happy are those who trust in Him.
“True dignity abides with him alone
Who, in the silent hour of inward thought,
Can still suspect and still revere himself
In lowliness of heart.”—WORDSWORTH.
2. Readiness to submit to the most thorough investigation (Psa_26:2). “Examine me, O Lord, and prove me.” The reference here is to the methods by which metals were tested (Psa_12:6; Psa_66:10). As gold and silver were tried in the furnace, as Israel had been tried in Egypt and the wilderness, so he was ready to be tried (Deu_4:20; Deu_8:2). “Try my reins and my heart.” The “reins” may refer to the lower, and the “heart” to the higher passions of the soul. He thus craves that not only the outward but the inner man should be tested. He would hide nothing. He desires to be perfectly open, and to have all laid bare and sifted to the very core of his being. Whatever the Lord saw to be just, let Him do. The deepest desire of his heart was to be right. Let all dross of self-deception and sin be purged away in the fire of the Great Refiner, and let the true and the good remain. “The fining-pot is for silver and the furnace for gold, but the Lord trieth the hearts” (Pro_17:3).
“What lives by life that is not Thine,
I yield it to Thy righteous doom;
What yet resists Thy law Divine,
O may Thy fire of love consume.”
3. Humble acquiescence in the result (Psa_26:3). “For Thy loving-kindness is before mine eyes, and I have walked in Thy truth.” This implies that God’s love was the life of his heart. He understood and appreciated His “loving-kindness.” It was “before his eyes” (cf. Deu_6:8). It was the object of his constant meditation and delight. When he thought thereon, he could not but give thanks and take courage. “Perfect love casteth out fear” (1Jn_4:18). God’s will was the law of his life. That he might know and keep God’s commandments was his continual prayer. “I have walked in Thy truth.” This had been his habit. It was upon this principle that his life had been regulated. Hence he felt no fear. Whatever was brought to light, whether to his praise or to his blame, could not but be for his good. “Light is sown for the righteous, and gladness for the upright in heart” (Psa_97:11). “Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved; but he that doeth truth cometh to the light that his deeds may be made manifest that they are wrought in God” (Joh_3:20-21). Blessed are they whose hearts are right with God. Let trials come, let them be subjected to sore discipline and heavy judgments, still they have peace within.
“Whate’er my God ordains is right,—
My light, my life is He.
He cannot will me aught but good—
I trust Him utterly;
For well I know,
In joy or woe,
We yet shall see as sunlight clear,
How faithful was our Guardian here.”
III. Supported by ample evidence
1. Negative (Psa_26:4-5). The wicked are here characterised as “vain persons,” “dissemblers,” “evil-doers.” These terms are terribly significant. They are revelations of the heart. They are proofs of a state of society utterly alien and hostile to the life of God. David, in vindication of himself, declares his entire separation from all such people. He expresses his repugnance to their society. A man is known by the company he keeps. There is a power, for good or for evil, in the society we love. To be allied with the good is a blessing and an honour, but to be confederate with the had is to be doomed to infamy. David could appeal to his past life. He had no relish for the society of the bad. “I have not sat with vain persons, neither will I go in with dissemblers.” He expresses his hatred of their character. His language is very strong: “I have hated the congregation of evil-doers.” It was not that he hated them as men, but that he hated their spirit and conduct—their character. “To hate the person, the existence, of any man, is wrong; it is to hate the workmanship of God. But to hate the character of a bad man is right, and even obligatory. God made the person, man made the character; and a bad character is an offence to the Almighty, and an injury to the universe: therefore it is holy to hate it.”—Dr. D. Thomas.
2. Positive (Psa_26:6-8). “I will wash mine hands in innocency: so will I compass Thine altar, O Lord; that I may publish with the voice of thanksgiving, and tell of all Thy wondrous works. Lord, I have loved the habitation of Thy house, and the place where Thine honour dwelleth.” David here declares his love for God’s house and worship. Instead of consorting with the wicked, his delight was with the people of God. Mark his earnest preparation (Psa_26:6), “I will wash,” &c. The expression is figurative (cf. Gen_20:5; Deu_21:6; Mat_27:24). It is taken from Exo_30:17-21, where Aaron and his sons are commanded to wash their hands and their feet before going into the tabernacle. “David, willing to express his coming with a pure heart to pray to God, doth it by this similitude of a priest, that as a priest washes his hands, and then offers oblation, so had he constantly joined purity and devotion together.”—Hammond. Mark his devout attendance upon ordinances (Psa_26:6-7). “So will I compass,” &c. “The meaning is, that he will go round and round the altar, looking at it, looking at the blood on its base, and the blood on each of the four horns, towards north, south, east, and west, and beholding the smoke of the fire, and thinking of the sacrificial victim that has died there,—all in the way of joyful thanks for salvation provided for men.”—A. A. Bonar. Mark his great delight in the public worship of God (Psa_26:8). “Lord, I have loved the habitation of Thy house,” &c. It was the place where God’s glory dwelt, where God made Himself known as a just God and a Saviour. God’s presence is the attraction and life of all true worship. We should attend upon Divine ordinances with diligence, preparation, and prayer. If you come to church fresh from the company of the gay and the thoughtless, and with no real seriousness of spirit, it is no wonder if you are not benefited. But come with humility, come with sincere love of truth, come with hope in the boundless mercy of God and the grace of Christ, and you will not come in vain. Instructed and refreshed, your grateful song will be, “This is none other but the house of God, this is the gate of heaven” (Gen_28:17).
IV. Enforced by strong and impassioned arguments (Psa_26:9-11). “Gather not my soul with sinners, nor my life with bloody men: in whose hands is mischief, and their right hand is full of bribes. But as for me, I will walk in mine integrity: redeem me, and be merciful unto me.” He here prays that God would judge him (Psa_26:1), i.e., declare what he is by separating him from the wicked. But, in fact, his prayer is an argument, intensely earnest and powerful. That he should be condemned with the wicked was—
1. Contrary to the spirit of his past life. “Sinners,” “bloody men,” men whose evil designs led to violence and crime, and whose hands were “full of bribes” to corrupt and to betray, surrounded him. But though he could not altogether avoid them, he had always regarded them with aversion. Their character was hateful to him, and he abhorred their company as hell.
2. Revolting to his holiest aspirations and hopes. He was unchanged in his purpose. Truth was truth, and right was right, whatever men said or did. He was resolved to die as he had lived. His heart was fixed. But he shrank with horror from the doom of the wicked.
3. Inconsistent with his faith in God’s justice and mercy. “Redeem me, and be merciful unto me.” He is far from pride and presumption. He does not demand, but supplicates. His exclusive dependence is upon God. There was a moral impossibility in his being forsaken. “As there is a gathering time for the fruits of the earth, so there is a gathering-time for men. Death is the reaper. With his scythe he mows down the generations, and Justice gathers whom he mows,—some to misery, some to bliss. Who would be gathered with the sinners in the great world of retribution?”—Dr. D. Thomas.
V. Concludes with the expression of the most undoubting assurance (Psa_26:12). “My foot standeth in an even place; in the congregations will I bless the Lord.” “His prayer has been heard. He is safe. He stands on the open tableland, where he has room to move, and where his enemies cannot hem him in, and therefore he fulfils the resolve made before (Psa_26:7), and publicly pours out his thanksgivings to God.”—Perowne. But the words of the Psalmist may be understood as looking further than this earth. They not only imply present sure standing in the love of God, but they breathe the spirit of holy joy, in view of the serene and blissful heights of heaven, where there shall be no possibility of danger or of falling any more.
A GLORIOUS PICTURE
(Psa_26:3.)
I. The subject. “Thy loving-kindness.” Creation, providence, redemption. What subject could be more noble and attractive?
II. The position. “Before mine eyes.” Much depends on the placing of a picture. The most excellent should have the most honourable place. “Before mine eyes.” Before the mind, the conscience, the heart. To be studied with adoring love and delight.
III. The effect upon the beholders.
1. Quickening.
2. Illuminating.
3. Transforming. Soothes, strengthens, ennobles. “Beholding as In a glass the glory of the Lord, we are transformed into the same image.” What interest has this picture for us? With what feelings do we regard it? “We needs must love the highest when we see it.”—Tennyson.
SURVEY OF REDEMPTION WORK
(Psa_26:6-7.)
I. IT IS A FINISHED WORK.
II. IT IS A WONDROUS WORK.
III. IT IS AN INSPIRING WORK.
IV. IT IS A GOD-GLORIFYING WORK.
LOVE OF GOD’S HOUSE
(Psa_26:8.)
What the Tabernacle and the Temple were to the pious Jew, the house where we worship God should be to us. It should be dear because—
I. Hallowed by the Divine presence (2Ch_6:18; Act_7:49; Exo_25:21-22; Mat_18:20).
II. Consecrated to the holiest fellowship. “The congregation.” More; though physically shut in by the walls, in spirit we enter into fellowship with all God’s saints.
III. Devoted to the cause of righteousness and love. Not sectarianism, but “the truth as in Jesus.” “We preach Christ crucified.” Our ceaseless prayer is “Thy kingdom come.”
IV. Endeared by the most sacred associations. Here our fathers worshipped. Here our hearts have often been revived by the word of truth, and regaled by the bread of life sent down from heaven (Psa_87:2-5).
V. Suggestive of the noblest hopes and inspirations (Mat_28:20; Heb_12:22-29; and 1Th_4:13-18).
PERDITION DREADFUL
(Psa_26:9.)
I. The good man is chiefly concerned about his soul. Many anxious as to health, earthly comforts, the security of their goods, &c. But the cry of the godly is “my soul.” Not in selfishness.
1. The soul is the man.
2. The salvation of the soul is necessary for the glory of God and the true ends of our being.
3. The soul is in desperate peril, and none but Christ can save.
II. The good man knows that the destiny of the soul is settled at death. “Gather not my soul,” &c. Death comes to all. “Gather” (cf. Gen_25:8; Gen_35:29; Gen_49:29-33; Num_20:24; Num_27:13. “Then shall the dust return to the earth as it was, and the spirit shall return unto God who gave it” (Ecc_12:7). Judgment. Inferred by reason. Foreboded by conscience. Revealed by Scripture (Heb_9:27; Act_17:31; 2Co_5:10).
III. The good man recoils with horror from being associated in destiny with the wicked. Why?
1. Because he abhors their character.
2. Their society.
3. Their doom. Evil without restraint. Misery without relief. Eternity without hope. Would we shrink from the society of the false, the impure, the revengeful, the slaves of lust and selfishness, how much more should we recoil from eternal fellowship with these and such as these!
Psa_26:9-10. Social degeneracy. A corrupt people makes a corrupt magistracy.
Psa_26:12. The connection between private and public worship.
Psa_26:12. Rectitude is an “even place,” as contrasted with the crooked paths of the false, the hard way of transgressors, the slippery places of the world. “Certainly, it is heaven upon earth to have a man’s mind move in charity, rest in providence, and turn upon the poles of truth.”—Bacon.
SINCERITY NOT ENOUGH
(Psa_26:1.)
It is a false and mistaken liberality to say, “If a man be sincere, he is all right” Sincerity is necessary. Unless a man is sincere, he cannot be truly religious. But sincerity is not enough. A man may be sincere in his opinions, and yet be grievously in error. So it was with Eli (1Sa_1:14) when he called Hannah drunken. A man may be sincere in his religious beliefs, even to zealotism, and yet be far off from true godliness. So it was with Saul when he made havoc of the Church, and did things which he afterwards bitterly repented (Act_26:9-10). Sincerity implies being true to conscience; but conscience is no safe guide by itself. It needs to be cultivated and controlled by the Spirit of God.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Self-examination must be accomplished under and through the scrutiny…
Psa 26:2
Self-examination must be accomplished under and through the scrutiny or inspecting power of God. We truly prove ourselves when He proves us, and may rightly approve ourselves only when He approves us.
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I. God certainly can examine us, and we cannot in any way but the most superficial and incomplete way examine ourselves. (1) For our memory is too short and scant to restore or recall the conception of one in a hundred millions of our acts. (2) If we could recall them every one, we could never go over the survey of a material so vast and multiplicities so nearly infinite in a way to make up any judgment of them, or of ourselves as represented in them. (3) Since the understanding of our present state is impossible without understanding all the causes in our action that have been fashioning the character and shaping the figure of it, our faculty is even shorter here than before. It is plain, whichever way we look, that God only is able really and discerningly to examine the human soul or spirit.
II. In what is frequently understood by self-examination, there is something mistaken or deceitful, which needs to be carefully resisted. It is a kind of artificial state in which the soul is drawn off from its objects, and works, and its calls of love and sacrifice to engage itself in acts of self-inspection. We may be so far engrossed in this matter of self-examination, as to become thoroughly and even morbidly selfish in it; for what can be more selfish than to be always poring into one’s self?
III. It is important also as regards a right impression of this subject to observe how much is implied in a hearty willingness or desire to have God examine us and prove us. If we are ready to have God examine us, and bring us to an exactly right verdict, that is a state so simple, so honest, so impartial, so protected against every false influence, that we scarcely need look any further; we are already in a right mind, ready to receive the truth.
IV. There is a way of coming at the verdict of God, whatever it may be. God designs to give us, and has planned to give us always, the benefit of His own knowledge of our state. God is manifested always in the consciousness of them that love Him and are right towards Him. They will have His Spirit witnessing with theirs. In their simple love they will know God’s love to them; for he that loveth knoweth God.
H. Bussnell, Sermons on Living Subjects, p. 224.
References: Psa 26:3.—Spurgeon, Sermons, vol. xvi., No. 956. Psa 26:6-7.—G. Brooks, Outlines of Sermons, p. 253.
Psa 26:8
I. In the days of David, as well as of Solomon and his descendants, pious Jews looked to the local habitation of God’s house as the place where His honour dwelt, and this place the Psalmist in the text says he loved. Pious Jews indeed knew that heaven was God’s throne and earth His footstool, and that therefore no house built with hands could really contain Him; but still it was part of the religious system of the Law to regard this centre as the peculiar abode of God, and therefore all Jews said that Jerusalem was the place where men ought to worship. The breaking up of the old Law, we know, changed this. Pure, hearty Christian worship is acceptable to God everywhere, and no distinct place can make worship acceptable which is not pure and hearty.
II. If there is to be a real, lasting love for our churches in the hearts of Christian men, it must be because we believe them to be centres of Christian life through the grace of God. No external beauty, no desire to improve the outside of religion, can avail if there be rottenness within. To love the Lord Jesus Christ, to adhere to those plain, simple Gospel doctrines which are set forth in the New Testament—this must be the strength of our reformed Church. To this its ministers and people are pledged by their very declaration that they rest all their hopes on the pure word of God.
A. C. Tait, Christian World Pulpit, vol. iv., p. 33.
Psa 26:8
I. "Lord, I have loved the habitation of Thy house," for there I first learned to know myself and Thee.
II. There I have learned most richly the meaning of Thy discipline, and found strength to endure.
III. There I was guided to the most noble, blessed, and fruitful labour, to the service which is absolute freedom, to the work which is perfect rest.
IV. There I and those whom I have loved best have held sweet and fruitful fellowship; and there we cemented a union which, when the family on earth breaks up, will renew itself eternally in heaven.
J. Baldwin Brown, The Sunday Afternoon, p. 141.
References: Psa 26:8.—J. Baldwin Brown, The Sunday Afternoon, pp. 133, 150; J. Aldis, Christian World Pulpit, vol. xvi., p. 273; G. Brooks, Outlines of Sermons, p. 250. Psa 26:9.—Spurgeon, Sermons, vol. ix., No. 524; Ibid., Evening by Evening, p. 267; G. Brooks, Outlines of Sermons, p. 243. Psalm 26—I. Williams, The Psalms Interpreted of Christ, p. 454.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Separation from sinners.
Separation from sinners.
[A psalm] of David.
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The twenty-sixth psalm is much shorter, much simpler in character, and in every way less attractive in its theme. Yet it has its place, and fills it, in the divine wisdom -a place the importance of which is seen in its being only next to the very first. We must, first of all, necessarily, learn the grace which alone gives confidence to lay hold of God at all; but having learned this, we have thus passed the line which divides the world into two companies. We have become His, and the mass of men are, alas, hostile to Him. Henceforth separation from evil-doers becomes the necessary condition of going on with God. This is the principle of the psalm before us, conformity to it the plea advanced by the soul: I have separated myself from sinners; unite me not with them: -a true ground of confidence before God, although plainly secondary only. Association is made much of in Scripture, though even Christians (save with the grossest forms of evil) make light of it today. Yet "Scripture cannot be broken:" God will be found to be what His word declares Him.
The twelve verses again show the soul under divine government, although there is once more, as we found in the case of the fifth psalm, a departure from the usual 3 x 4 division. This time it is the second section which is shortened by one verse, in order to supply a fifth section at the end. Governmental ways are thus emphasized, as well as the fact that God has become Lord, in the heart made captive by the grace exhibited.
1. The psalm is so simple as not to need lengthened comment. We have first the plea of integrity which is the accompaniment and fruit also of faith. With the conviction that this is truly his condition, he can appeal to God to try him: to make proof of his reins, (his inmost thoughts,) and his heart. He has learned in the mercy of God to fear Him, and in the truth which he realizes in Him he has walked himself.
2. Hence of necessity his path is now with those only who follow what is true. With the false and dissembling he does not go; and gatherings of evil-doers, brought together by their common wickedness, he refuses and abhors.
Scripture, whether in the Old Testament or the New, makes much of association, and necessarily, for it is a principle of the greatest moral significance, and the world notes it after its manner, and comments upon it as the Scripture does. "Birds of a feather flock together." "Tell me who are your companions, and I will tell you who you are." Our associations are thus a kind of self-classification; and the spiritual life is specially sensitive to the air it breathes. We all know that in Christ’s name, and for His sake, we may enter boldly the worst dens of iniquity, if He call us to it; and we all know enough to distinguish this from association with evil. But the least voluntary link is a most serious thing. The two verses of this section may remind us of testimony; which equally defines our liberty and its restrictions.
3. The third section is a very clearly marked Levitical one. It shows the nature of the separation just declared and the spirit in which alone it can be rightly observed. We cannot bring defilement into the presence of God. We cannot force the holy into communion with the unholy. We can, alas, in the effort to do so, fall ourselves from communion. True separation from evil is in order to separation to God. It springs out of and unites itself with all real sanctification.
The first point then here is "innocency," the washing of the hands being an expression derived from the ordinance in Deuteronomy (Deu 21:6), where the elders wash their hands to attest their innocence of a murder in the neighborhood of their city. The psalmist means therefore to assert his readiness to pledge himself in like manner that he is not bringing defilement to Jehovah’s altar, where his praise-offering is to be offered (Lev 7:11, sq.). But who could praise Jehovah, lifting up unclean hands to Him? And this is with the psalmist no mere outward homage. His heart is won: he has loved the habitation of Jehovah’s house, and the place where His glory dwells.
4. On this the plea is based: unite me not then with those from whom I have separated myself; "gather not my soul with sinners, nor my life with the very men that would destroy my life: whose hands are full of mischief to those who refuse their alliance, or whose spoil they crave; -full of bribes to those whom they would corrupt." The practical test gives clear result in their case: it is as clear, he says, in his own: "As for me, I walk in mine integrity: redeem me and be gracious unto me."
5. The psalm closes with the answer declared. The issue is found; the government of God manifests itself: the foot of the suppliant is made to stand in an even place (mishor), the word, however, having special and significant relation to the portion of Reuben,* -in type the "upland" pastures of faith (Jos 13:1-33, notes). There, in the sunny and unobstructed high levels in which the child of God finds his inheritance and blessing, the foot that goes not in the company of evil-doers stands firm now; and in the congregations of Jehovah’s people the soul can freely praise the One in unchangeable covenant with them all. Thus he has his company, and, choosing where God has chosen, his voice is heard in the concert of praise where none can be silent, -where every separate note is in harmony with the universal song.
{*"It occurs in the Bible in the following passages: -Deu 3:10, Deu 4:43; Jos 13:9; Jos 13:16-17; Jos 13:21; Jos 20:8; 1Ki 20:23; 1Ki 20:25; 2Ch 26:10; Jer 48:8; Jer 48:21. In each of these, with one exception, it is used for the district in the neighborhood of Heshbon and Dibon -the Belka of the modern Arabs, their most noted pasture-ground." (Grove, in Smith’s Dictionary of the Bible.)}
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 This Ps. appears to belong to a later age…
This Ps. appears to belong to a later age than David's, when the Temple (Psa_26:8), with its altar (Psa_26:6), and its public assemblies for worship (Psa_26:12), was a familiar institution. The writer, conscious of his own uprightness, protests against the idea of being classed with the wicked, and sharing their untimely fate. He appeals at the outset to God's judgment, and at the close preaches the assurance that it will not fail him.
1. Therefore I shall not slide] RV 'without wavering.'
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2. Reins] see on Psa_7:9.
3. The Psalmist's conscious integrity is not selfrighteousness. His knowledge of God's character has made him what he is.
6. Wash mine hands] a figure perhaps taken from the practice of the priests (Exo_30:17-21), or of the city elders (Deu_21:6-7;): Cp. Mat_27:4.
Compass thine altar] as the worshippers in the Temple gathered to witness the sacrifices.
7. Publish, etc.] RV 'make the voice of thanksgiving to be heard.'
8. Honour] RV 'glory,' God's manifested Presence, associated with the ark and the mercy seat.
9. Gather not my soul] 'Do not cut it off.' Let me not share their fate. The persons described in Psa_26:9-10 are evidently men in places of power, who use violence and have wealth to protect themselves by corrupting justice.
11. Redeem me] Save me from being destroyed with the wicked.
12. An even place] a symbol of comfort and safety.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 11 (See Scofield "Psa 2:12").
trusted
(See Scofield "Psa 2:12").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 26
Psalm 26
An Appeal on Account of Righteousness
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1. Pleading integrity (Psa 26:1-5)
2. Separated unto the Lord (Psa 26:6-8)
3. Be gracious unto Me (Psa 36:9-12)
Psa 26:1-5. The opening verses remind us of the First Psalm and well may we put these words into the lips of the perfect man, who walked in integrity and was separate from sinners. Here we find no confessions of sin, no pleadings for forgiveness, but instead an avowal of conscious uprightness and separation from wicked men as well as love for His house and for the place where His honour dwells. It is the godly remnant pleading not exactly moral perfection, but uprightness of heart, which has led them apart from the apostate part of the nation. They hate the congregation of evil doers, and on account of this they look for divine vindication. No Christian believer pleads on such grounds with God. We plead that worthy Name, the grace of our Lord Jesus Christ.
Psa 26:6-8. The washing of the hands in innocency is a Jewish figure. See Deu 21:6. They cleanse themselves from defilement to approach His altar as the priests had to wash their hands and feet (Exo 30:17-21).
Psa 26:9-12. Then their prayer--redeem me and be merciful unto me--gather not my soul with sinners--all the pleading of integrity of heart and separation from evil-doers has not produced assurance of acceptance, though in hope they look forward to the day when in the congregations they will bless the Lord. How different the assurance which grace gives to us, that we are redeemed and the fullest mercy is on our side.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Prayer of One Persecuted without Cause.
Prayer of One Persecuted without Cause.
A psalm of David, who probably composed this hymn when he himself was suffering persecution, being obliged to flee before Absalom. The contents of this psalm, however, apply to many situations in the lives of all children of God.
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v. 1. Judge me, O God, declaring him righteous by a judicial sentence, deciding in his favor, and thereby setting aside the false accusations of the enemies; for I have walked in mine integrity, in purity of heart, free from wickedness. I have trusted also in the Lord; therefore I shall not slide, rather, without wavering had he placed his trust in Jehovah, hence he confidently expected the Lord to take his part in his present misfortune.
v. 2. Examine me, O Lord, and prove me, making a careful investigation; try my reins and my heart, as an assayer tests ore for gold. He is ready to submit himself to the most searching examination, both to prove his innocence and to have the dross of any self-deception purged away, whether this would be found in the lower passions or in the higher affections.
v. 3. For Thy loving-kindness is before mine eyes, the remembrance of former favors encouraging David in his prayer; and I have walked in Thy truth, the grace which God shows to sinners was his aim, his model, and the faithfulness with which He kept His promises was the rule and criterion of His conduct.
v. 4. I have not sat with vain persons, with men of falsehood, with liars and deceivers, neither will I go in with dissemblers, those who disguise their real intentions under the mask of hypocrisy.
v. 5. I have hated the congregation of evil-doers, those openly guilty of wickedness, and will not sit with the wicked, not joining their assembly and taking part in their discussions.
v. 6. I will wash mine hands in innocency, the words referring to a symbolical act, declaring a person to be clean of vile and godless conduct, also to the act of priests who were obliged to wash themselves before bringing the offerings in public worship; so will I compass Thine altar, O Lord, being privileged, as pure and pious in heart, to perform the service of the priests of Jehovah, this being the condition in which God expects the heart of every believer to be;
v. 7. that I may publish with the voice of thanksgiving, joining with the Temple chorus in psalms of praise, and tell of all Thy wondrous works, the miracles of mercy which God performed in the Old Testament as well as now, and which all true believers celebrate by faithfully using the means of grace.
v. 8. Lord, I have loved the habitation of Thy house, the place where Jehovah revealed His presence in the midst of His people, and the place where Thine honor dwelleth, the glorious dwelling place of Jehovah, where He was pleased to manifest Himself. In the same way all true Christians love the house of worship, whether a log hut in the wilderness or a granite palace in the city, where the glory of Jehovah is revealed in the preaching of the pure Gospel and in the administration of the Sacraments in accordance with God’s own institution. It is with this longing that David addresses his last petition to the Lord.
v. 9. Gather not my soul with sinners, binding it up in the same bundle with them, like wheat bound together with tares, nor my life with bloody men, murderers and sinners of the worst class,
v. 10. in whose hands is mischief, crime, their whole conduct violence and fraud, and their right hand is full of bribes, full of trickery and deceit, as that of wicked men in public office.
v. 11. But as for me, in contrast to these ungodly people, I will walk in mine integrity, continuing his course in the purity of his conduct. Redeem me and be merciful unto me, the deliverance which he longs for being a proof of God’s mercy.
v. 12. My foot standeth in an even place, in a wide and safe space, where his enemies can no longer hinder him or bring destruction upon him. In the congregations will I bless the Lord, publicly pouring out his thanksgiving to God for his salvation. All true believers count it a glorious privilege to be able to visit their house of worship and to join with the entire congregation in hymns of praise to His glory.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 9, 11 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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A psalm of David
Possible meanings are 1) David wrote the psalm or 2) the psalm is about David or 3) the psalm is in the style of David's psalms.
I have walked
The word "walked" is a metaphor for behavior. AT: "I have behaved" (See: Metaphor)
in Yahweh
The third person use of "Yahweh" can be stated in the second person. AT: "in you" (See: First, Second, or Third Person)
without wavering
Doubting is spoken of as if it were losing balance and waving back and forth. AT: "without doubting" (See: Metaphor)
Examine me
"Try me"
test the purity of my inner parts and my heart
Here "inner parts" and "heart" mean motives. AT: "test whether my motives are good" (See: Doublet)
For your covenant faithfulness is before my eyes
Here "eyes" represent a person's thoughts and having something before one's eyes represents being aware of that thing. The abstract noun "faithfulness" can be translated as an adjective. AT: "For I am always aware of your covenant faithfulness" or "For I am always aware that you are faithful to your covenant" (See: Metaphor and Abstract Nouns)
I walk about in your faithfulness
The word "walk" is a metaphor for behavior. The abstract noun "faithfulness" can be translated with an adjective. AT: "I conduct my life according to your faithfulness" or "I behave the way I do because you are faithful" (See: Metaphor and Abstract Nouns)
translationWords
psalm
David
judge
Yahweh
walk
integrity
trust
test
pure
heart
covenant faithfulness
true
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3, 4, 6, 8, 9, 12 Ps 26 In this individual lament, the psalmist prays…
Ps 26 In this individual lament, the psalmist prays for redemption on the basis of his own innocence and the Lord’s justice.
26:1-3 The psalmist opens himself to divine examination of his life, especially in the areas of his character and devotion.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.