Jeremiah 15:17(v4)I didn’t sit in the assembly of those who make merry and rejoice. I sat alone because of your hand, for you have filled me with indignation.
Psalms 1:1(vv4–5)Blessed is the man who doesn’t walk in the counsel of the wicked, nor stand on the path of sinners, nor sit in the seat of scoffers;
Psalms 31:6(v5)I hate those who regard lying vanities, but I trust in Yahweh.
Proverbs 13:20(v4)One who walks with wise men grows wise, but a companion of fools suffers harm.
Psalms 73:13(v6)Surely I have cleansed my heart in vain, and washed my hands in innocence,
Show all 48 cross-references
Psalms 101:3-8(v5)I will set no vile thing before my eyes. I hate the deeds of faithless men. They will not cling to me. A perverse heart will be far from…
Psalms 119:115(v4)Depart from me, you evildoers, that I may keep the commandments of my God.
2 Corinthians 6:17(v4)Therefore “ ‘Come out from among them, and be separate,’ says the Lord. ‘Touch no unclean thing. I will receive you.
1 John 1:7(v3)But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses…
2 Kings 20:3(v3)“Remember now, Yahweh, I beg you, how I have walked before you in truth and with a perfect heart, and have done that which is good in your…
Psalms 119:63(v4)I am a friend of all those who fear you, of those who observe your precepts.
Psalms 139:21-22(v5)Yahweh, don’t I hate those who hate you? Am I not grieved with those who rise up against you? I hate them with perfect hatred. They have…
Isaiah 1:16-18(v6)Wash yourselves. Make yourself clean. Put away the evil of your doings from before my eyes. Cease to do evil. Learn to do well. Seek…
1 Corinthians 15:33(v4)Don’t be deceived! “Evil companionships corrupt good morals.”
Exodus 30:19-20(v6)Aaron and his sons shall wash their hands and their feet in it. When they go into the Tent of Meeting, they shall wash with water, that…
Proverbs 9:6(v4)Leave your simple ways, and live. Walk in the way of understanding.”
Proverbs 12:11(v4)He who tills his land shall have plenty of bread, but he who chases fantasies is void of understanding.
Titus 3:5(v6)not by works of righteousness which we did ourselves, but according to his mercy, he saved us through the washing of regeneration and…
Psalms 24:4(v6)He who has clean hands and a pure heart; who has not lifted up his soul to falsehood, and has not sworn deceitfully.
Psalms 43:4(v6)Then I will go to the altar of God, to God, my exceeding joy. I will praise you on the harp, God, my God.
Isaiah 2:5(v3)House of Jacob, come, and let’s walk in the light of Yahweh.
Malachi 2:11-13(v6)Judah has dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah has profaned the holiness of Yahweh…
Matthew 5:23-24(v6)“If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, leave your gift there…
1 Corinthians 5:9-11(v5)I wrote to you in my letter to have no company with sexual sinners; yet not at all meaning with the sexual sinners of this world, or with…
1 Corinthians 11:28-29(v6)But let a man examine himself, and so let him eat of the bread, and drink of the cup. For he who eats and drinks in an unworthy way eats…
2 Corinthians 8:9(v3)For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty…
Ephesians 4:32–5:2(v3)And be kind to one another, tender hearted, forgiving each other, just as God also in Christ forgave you. Be therefore imitators of God, as…
1 Timothy 2:8(v6)I desire therefore that the men in every place pray, lifting up holy hands without anger and doubting.
Hebrews 10:19-22(v6)Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, by the way which he dedicated for us, a new and…
2 John 1:4(v3)I rejoice greatly that I have found some of your children walking in truth, even as we have been commanded by the Father.
Psalms 25:5(v3)Guide me in your truth, and teach me, For you are the God of my salvation, I wait for you all day long.
Psalms 52:1(v3)Why do you boast of mischief, mighty man? God’s loving kindness endures continually.
Psalms 85:10-13(v3)Mercy and truth meet together. Righteousness and peace have kissed each other. Truth springs out of the earth. Righteousness has looked…
Psalms 86:11(v3)Teach me your way, Yahweh. I will walk in your truth. Make my heart undivided to fear your name.
Psalms 101:2(v3)I will be careful to live a blameless life. When will you come to me? I will walk within my house with a blameless heart.
Psalms 119:142(v3)Your righteousness is an everlasting righteousness. Your law is truth.
Isaiah 8:20(v3)Turn to the law and to the covenant! If they don’t speak according to this word, surely there is no morning for them.
Matthew 5:44-48(v3)But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and…
Luke 6:36(v3)“Therefore be merciful, even as your Father is also merciful.
John 14:6(v3)Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father, except through me.
2 Corinthians 3:18(v3)But we all, with unveiled face seeing the glory of the Lord as in a mirror, are transformed into the same image from glory to glory, even…
2 Corinthians 5:14-15(v3)For the love of Christ constrains us; because we judge thus, that one died for all, therefore all died. He died for all, that those who…
Ephesians 4:20-25(v3)But you didn’t learn Christ that way, if indeed you heard him, and were taught in him, even as truth is in Jesus: that you put away, as…
1 John 4:7-12(v3)Beloved, let’s love one another, for love is of God; and everyone who loves has been born of God, and knows God. He who doesn’t love…
1 John 4:19-21(v3)We love him, because he first loved us. If a man says, “I love God,” and hates his brother, he is a liar; for he who doesn’t love his…
3 John 1:3-4(v3)For I rejoiced greatly when brothers came and testified about your truth, even as you walk in truth. I have no greater joy than this: to…
Colossians 3:12-13(v3)Put on therefore, as God’s chosen ones, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; bearing…
3 John 1:11(v3)Beloved, don’t imitate that which is evil, but that which is good. He who does good is of God. He who does evil hasn’t seen God.
48 distinct cross-references across this passage (49 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv3–63. For thy goodness is before mine eyes. This…
3. For thy goodness is before mine eyes. This verse may be viewed as one sentence, or divided into two parts, but with almost the same sense. If the former reading is adopted, both the verbs will be emphatic, after this manner: ”Because thy goodness, O Lord, has been ever before mine eyes, and I have trusted in thy faithfulness, I have restrained all wicked lusts in my heart, lest, provoked by the malice of mine enemies, I should be forced to retaliate.” By this interpretation there would be the rendering of a cause. The other exposition, also, is not unsuitable, namely, “Because thy goodness has been before mine eyes, I have walked in the truth which thou commandest.” In this case the conjunction, as is common among the Hebrews, is superfluous. But although this exposition is allied to the former, I would rather prefer one less remote from the words. As it is a rare and difficult virtue, not only to refrain one’s self from wicked actions, when greatly tempted thereto, but also to preserve integrity of heart; the prophet declares in what manner he pursued his course in the midst of such powerful temptations, telling us that it was by setting the goodness of God, which so carefully preserves his servants, before his eyes, lest, declining to evil practices, he might deprive himself of his protection; and by confiding in his faithfulness, he possessed his soul in patience, firmly persuaded that God would never forsake his faithful people who trusted in him. And certainly, had he not relied upon the goodness of God, he could not have so constantly prosecuted the path of integrity amidst such numerous and such severe assaults. It is, indeed, a remarkable difference between the children of God and worldly men, that the former, in the hope of a favorable issue at the Lord’s hand, rely upon his word, and are not driven by restlessness to mischievous practices; while the latter, although they maintain a good cause, yet because they are ignorant of the providence of God, are hurried hither and thither; follow unlawful counsels; betake themselves to craftiness; and, in short, have no other object than to overcome evil with evil. Whence, accordingly, their miserable and sorrowful, and often their tragical ends, but because, despising the favor of God, they give themselves up to cunning and deceit? In short, David was steady in preserving his uprightness, because he had resolved that God should be his guide. In the first place, therefore, he mentions his goodness, and afterwards he adds, his truth, because his goodness, which enables us to walk with unyielding courage in the midst of all temptations, is only known to us by his promises.
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 translators1599 · Public DomainOn vv3, 4, 6He showeth what stayed him, that he did not…
He showeth what stayed him, that he did not recompense evil for evil.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv3–6Psa 26:3 For thy lovingkindness [is] before mine eyes:…
Psa 26:3 For thy lovingkindness [is] before mine eyes: and I have walked in thy truth.
Ver. 3. For thy lovingkindness is before mine eyes] And that is a strong tie upon my conscience. The cords of love are the cords of a man, Hos 11:4. To sin against mercy is to sin against humanity, it is no less than bestial, than devilish. When, therefore, I am tempted to recompense evil for evil thy lovingkindness comes before me, and reineth me in.
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And I have walked in thy truth] i.e. According to thy word: I have led a Bible conversation, though solicited to do otherwise by the courtiers and politicians, with that profane proverb of theirs, πουλυποδος νουν εσχε (Theog.), comply with the times, and be not so strait laced: Religiosum oportet esse, sed non Religantem.
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 Poole1685 · Public DomainOn vv3–6I dare appeal to thee with this confidence, because…
I dare appeal to thee with this confidence, because thou knowest that I have a true and deep sense of thy loving-kindness to me upon mine heart, by which I have been obliged, and in a manner constrained, to love and obey thee, and in all things to approve any heart and ways to thee, and to abstain from all such evil practices as mine enemies charge me with, whereby I should have forfeited thy loving-kindness, which I prize more than life, Psa 63:3, and exposed myself to thy just displeasure. My experience of and trust in thy goodness doth fully satisfy and support me, that I neither do nor need to use any indirect or irregular courses for my relief.
In thy truth, i.e. according to thy word, which is oft called truth, as Psa 119:142,151; Joh 17:17,19; believing its promises, and observing its precepts and directions; and not according to the course of the world, as it follows.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v6In these verses,
In these verses,
I. David mentions, as further evidence of his integrity, the sincere affection he had to the ordinances of God, the constant care he took about them, and the pleasure he took in them. Hypocrites and dissemblers may indeed be found attending on God's ordinances, as the proud Pharisee went up to the temple to pray with the penitent publican; but it is a good sign of sincerity if we attend upon them as David here tells us he did, Psa 26:6-8.
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1. He was very careful and conscientious in his preparation for holy ordinances: I will wash my hands in innocency. He not only refrained from the society of sinners, but kept himself clean from the pollutions of sin, and this with an eye to the place he had among those that compassed God's altar. "I will wash, and so will I compass the altar, knowing that otherwise I shall not be welcome." This is like that (Co1 11:28), Let a man examine himself, and so let him eat, so prepared. This denotes, (1.) Habitual preparation: "I will wash my hands in innocency; I will carefully watch against all sin, and keep my conscience pure from those dead works which defile it and forbid my drawing nigh to God." See Psa 24:3, Psa 24:4. (2.) Actual preparation. It alludes to the ceremony of the priests' washing when they went in to minister, Exo 30:20, Exo 30:21. Though David was no priest, yet, as every worshipper ought, he would look to the substance of that which the priests were enjoined the shadow of. In our preparation for solemn ordinances we must not only be able to clear ourselves from the charge of reigning infidelity or hypocrisy, and to protest our innocency of that (which was signified by washing the hands, Deu 21:6), but we must take pains to cleanse ourselves from the spots of remaining iniquity by renewing our repentance, and making fresh application of the blood of Christ to our consciences for the purifying and pacifying of them. He that is washed (that is, in a justified state) has need thus to wash his feet (Joh 13:10), to wash his hands, to wash them in innocency; he that is penitent is pene innocens - almost innocent; and he that is pardoned is so far innocent that his sins shall not be mentioned against him.
2. He was very diligent and serious in his attendance upon them: I will compass thy altar, alluding to the custom of the priests, who, while the sacrifice was in offering, walked round the altar, and probably the offerers likewise did so at some distance, denoting a diligent regard to what was done and a dutiful attendance in the service. "I will compass it; I will be among the crowds that do compass it, among the thickest of them." David, a man of honour, a man of business, a man of war, thought it not below him to attend with the multitude on God's altars and could find time for that attendance. Note, (1.) All God's people will be sure to wait on God's altar, in obedience to his commands and in pursuance of his favour. Christ is our altar, not as the altar in the Jewish church, which was fed by them, but an altar that we eat of and live upon, Heb 13:10. (2.) It is a pleasant sight to see God's altar compassed and to see ourselves among those that compass it.
3. In all his attendance on God's ordinances he aimed at the glory of God and was much in the thankful praise and adoration of him. He had an eye to the place of worship as the place where God's honor dwelt (Psa 26:8), and therefore made it his business there to honour God and to give him the glory due to his name, to publish with the voice of thanksgiving all God's wondrous works. God's gracious works, which call for thanksgiving, are all wondrous works, which call for our admiration. We ought to publish them, and tell of them, for his glory, and the excitement of others to praise him; and we ought to do it with the voice of thanksgiving, as those that are sensible of our obligations, by all ways possible, to acknowledge with gratitude the favours we have received from God.
4. He did this with delight and from a principle of true affection to God and his institutions. Touching this he appeals to God: "Lord, thou knowest how dearly I have loved the habitation of thy house (Psa 26:8), the tabernacle where thou art pleased to manifest thy residence among thy people and receive their homage, the place where thy honour dwells." David was sometimes forced by persecution into the countries of idolaters and was hindered from attending God's altars, which perhaps his persecutors, that laid him under that restraint, did themselves upbraid him with as his crime. See Sa1 20:27. "But, Lord," says he, "though I cannot come to the habitation of thy house, I love it; my heart is there, and it is my greatest trouble that I am not there." Note, All that truly love God truly love the ordinances of God, and therefore love them because in them he manifests his honour and they have an opportunity of honoring him. Our Lord Jesus loved his Father's honour, and made it his business to glorify him; he loved the habitation of his house, his church among men, loved it and gave himself for it, that he might build and consecrate it. Those who love communion with God, and delight in approaching him, find it to be a constant pleasure, a comfortable evidence of their integrity, and a comfortable earnest of their endless felicity.
II. David, having given proofs of his integrity, earnestly prays, with a humble confidence towards God (such as those have whose hearts condemn them not), that he might not fall under the doom of the wicked (Psa 26:9, Psa 26:10). Gather not my soul with sinners, Here, 1. David describes these sinners, whom he looked upon to be in a miserable condition, so miserable that he could not wish the worst enemy he had in the world to be in a worse. "They are bloody men, that thirst after blood and lie under a great deal of the guilt of blood. They do mischief, and mischief is always in their hands. Though they get by their wickedness (for their right hand is full of bribes which they have taken to pervert justice), yet that will make their case never the better; for what is a man profited if he gain the world and lose his soul?" 2. He dread having his lot with them. He never loved them, nor associated with them, in this world, and therefore could in faith pray that he might not have his lot with them in the other world. Our souls must shortly be gathered, to return to God that gave them and will call for them again. See Job 34:14. It concerns us to consider whether our souls will then be gathered with saints or with sinners, whether bound in the bundle of life with the Lord for ever, as the souls of the faithful are (Sa1 25:29), or bound in the bundle of tares for the fire, Mat 13:30. Death gathers us to our people, to those that are our people while we live, whom we choose to associate with, and with whom we cast in our lot, to those death will gather us, and with them we must take our lot, to eternity. Balaam desired to die the death of the righteous; David dreaded dying the death of the wicked; so that both sides were of that mind, which if we be of, and will live up to it, we are happy for ever. Those that will not be companions with sinners in their mirth, nor eat of their dainties, may in faith pray not to be companions with them in their misery, nor to drink of their cup, their cup of trembling.
III. David, with a holy humble confidence, commits himself to the grace of God, Psa 26:11, Psa 26:12. 1. He promises that by the grace of God he would persevere in his duty: "As for me, whatever others do, I will walk in my integrity." Note, When the testimony of our consciences for us that we have walked in our integrity is comfortable to us this should confirm our resolutions to continue therein. 2. He prays for the divine grace both to enable him to do so and to give him the comfort of it: "Redeem me out of the hands of my enemies, and be merciful to me, living and dying." Be we ever so confident of our integrity, yet still we must rely upon God's mercy and the great redemption Christ has wrought out, and pray for the benefit of them. 3. He pleases himself with his steadiness: "My foot stands in an even place, where I shall not stumble and whence I shall not fall." This he speaks as one that found his resolutions fixed for God and godliness, not to be shaken by the temptations of the world, and his comforts firm in God and his grace, not to be disturbed by the crosses and troubles of the world. 4. He promises himself that he should yet have occasion to praise the Lord, that he should be furnished with matter for praise, that he should have a heart for praises, and that, though he was now perhaps banished from public ordinances, yet he should again have an opportunity of blessing God in the congregation of his people. Those that hate the congregation of evil-doers shall be joined to the congregation of the righteous and join with them in praising God; and it is pleasant doing that in good company; the more the better; it is the more like heaven.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv3–6For thy lovingkindness is before mine eyes,.... The special…
For thy lovingkindness is before mine eyes,.... The special lovingkindness of God, shown in the choice of him in Christ, in the provision of a Saviour for him, and in the effectual calling of him; which lovingkindness is unmerited, free, and sovereign, is from everlasting and to everlasting; it is better than life, excellent beyond expression, and marvellous: and this may be said to be "before his eyes"; because it was now in sight; he had a comfortable view of interest in it, and was persuaded nothing should separate him from it; it was upon his heart, shed abroad in it, and he was affected with it; it was in his mind, and in his thoughts, and they were employed about it; he had it in remembrance, and was comfortably refreshed with it: and this he mentions as the reason of his laying his cause before the Lord, as the ground of his trust in him, and why he desired to be examined, proved, and tried by him;
and I have walked in thy truth; by faith in Christ, who is the truth of all promises, prophecies, types, and figures; in the word of truth, by abiding by it, and walking according to it; and in the truth of worship, in all the commandments and ordinances of the Lord; and to walk herein he used himself to, and was constant in, as the word (s) signifies: and nothing more engages to walk on in Christ, as he has been received and to walk as becomes his Gospel, and in all holy conversation and godliness, than the love of God manifested to the soul; this being set continually before our eyes encourages faith and hope, and influences a holy life and cheerful obedience to the will of God.
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(s) "ambulavi indesinenter et sedulo", Gejerus; so Junius & Tremellius, Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv3, 4, 6For - I dare appeal to thee, because thou…
For - I dare appeal to thee, because thou knowest I have a deep sense of thy loving-kindness, by which I have been led to love and obey thee.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv3–6Verse 3. For thy loving-kindness] A sense of thy…
Verse 3. For thy loving-kindness] A sense of thy favour and approbation was more to my heart than thrones and sceptres; and in order to retain this blessing, I have walked in thy truth.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv4, 6Psa 26:4-5. I have not sat with vain persons…
Psa 26:4-5. I have not sat with vain persons — That is, chosen or used to converse with them. I have been so far from an approbation or imitation of their wicked courses, that I have avoided even their company; and, if I accidentally came into it, yet I would not continue in it; neither will I go in with dissemblers — That is, into their company, or with design to join in their counsels or courses. The word נעלמים, nagnalamim, here rendered dissemblers, signifies those that hide themselves; that is, cover their crafty and wicked designs with fair pretences. I have hated the congregation of evil-doers — I have a dislike to all such persons, and avoid meeting and joining with them in their assemblies and consultations.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv3–6For thy loving-kindness is before mine eyes - Thy…
For thy loving-kindness is before mine eyes - Thy favor or friendship is constantly before me, in the sense that it is the object of my desire. I wish to secure it; I long to know whether I have sufficient evidence that it is mine. This is a reason why he desires that God would search him. The favor or the friendship of God was an object of intense desire with him. He had evidence upon which he relied, and which seemed to him to be satisfactory, that God was his friend. But the object was so great, the matter was so important, the danger of self-deception was so imminent, that he did not dare to trust his own judgment, and he prayed that God would search him. The thought here is, that it was a steady purpose of his life to secure the favor of God. His eye was never turned from this. It was always before Him.
And I have walked in thy truth - I have embraced the truth; I have regulated my life by the truth. This is the first thing to which he refers. He was certain that this had been his aim. Compare the notes at 3Jo 1:4. See also 2Ki 20:3. One of the first characteristics of piety is a desire to know what is true, and to live in accordance with the truth. The psalmist was conscious that he had “arrived” at this, and that he had endeavored to make it a ruling principle in his conduct. Whether he had done this, or whether he had deceived himself in the matter, was what he now wished to submit to the all-searching eye of God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv3, 4, 6As often, the ground of prayer for present help…
As often, the ground of prayer for present help is former favor.
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. Whedon1874 · Public DomainOn vv3, 4, 63. Lovingkindness… truth—Same as “mercy and truth,” Psa_25:10, which…
3. Lovingkindness… truth—Same as “mercy and truth,” Psa_25:10, which see. God’s truth had been the line by which he walked, and his saving mercy the end he sought. See Joh_3:21
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 Colleges1878 · Public DomainOn vv3–63. The ground of the prayers in Psa_26:1-2. He…
3. The ground of the prayers in Psa_26:1-2. He can pray for a favourable judgement, and submit himself to this scrutiny, because he knows God’s lovingkindness and faithfulness. They are the object of his constant meditation, the daily experience of his life. Cp. Psa_16:8; Psa_25:10, note.
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 Readers1878 · Public DomainOn vv3–6(3) For thy lovingkindness . . .—God’s favour was…
(3) For thy lovingkindness . . .—God’s favour was before him as an encouragement, and God’s truth formed the rule of his life.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv3–6For thy loving-kindness is before mine eyes. The psalmist…
For thy loving-kindness is before mine eyes. The psalmist now enters upon an enumeration of the points of conduct on which his confidence in his integrity rests. They are six three positive and three negative. First of all, he keeps God"s loving-kindness, or mercy (dsj), ever before his eyes reflects on it, meditates on it, presents it to his thought continually. And I have walked in thy truth. Secondly, he walks he has always walked in God s truth. God"s Law is the truth; (Psa_119:42) and walking in God"s truth is walking in the Law which he has given to men; as Hitzig, Maurer, and others have seen. Hengstenberg"s exposition, "I have constantly thought upon thy faithfulness," cannot be admitted.
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. Spurgeon1885 · Public DomainOn vv3–6Ver. 3. For thy lovingkindness is before mine eyes.…
Ver. 3. For thy lovingkindness is before mine eyes. An object of memory and a ground of hope. A sense of mercy received sets a fair prospect before the faithful mind in its gloomiest condition, for it yields visions of mercies yet to come, visions not visionary but real. Dwell, dear reader, upon that celestial word lovingkindness. It has a heavenly savour. Is it not an unmatchable word, unexcelled, unrivalled? The goodness of the Lord to us should be before our eyes as a motive actuating our conduct; we are not under the bondage of the law, but we are under the sweet constraints of grace, which are far more mighty, although far more gentle. Men sin with the law before their eyes, but divine love, when clearly seen, sanctifies the conversation. If we were not so forgetful of the way of mercy in which God walks toward us, we should be more careful to walk in the ways of obedience toward him. And I have walked in thy truth. The psalmist was preserved from sin by his assurance of the truthfulness of God's promise, which truth he endeavoured to imitate as well as to believe. Observe from this verse that an experience of divine love will show itself in a practical following of divine truth; those who neglect either the doctrinal or practical parts of truth must not wonder if they lose the experimental enjoyment of it. Some talk of truth, it is better to walk in it. Some vow to do well in future, but their resolutions come to nothing; only the regenerate man can say "I have walked in thy truth."
Ver. 3. The practical effect of divine goodness is seen in this text. As the chief thing communicated from God is the divine nature, whereby we are made to resemble him, so the promises of God set home upon the soul are the means of communication; they are the milk and honey of the Scripture, which do not cherish the old man, but support the new; they are no pillows for sinful sloth, but spurs to holy diligence. The promises of grace animate the soul to duty; and when we thus see the goodness of the Lord, it encourages our subjection to his government. Timothy Cruso.
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Ver. 3-4. I have walked in thy truth, I have not sat with vain persons. Be as careful as thou canst, that the persons thou choosest for thy companions be such as fear God. The man in the gospel was possessed with the devil, who dwelt among the tombs, and conversed with graves and carcasses. Thou art far from walking after the good Spirit, if thou choosest to converse with open sepulchres, and such as are dead in sins and trespasses. God will not shake the wicked by the hand, as the Vulgate reads Job 8:20, neither must the godly man. David proves the sincerity of his course, by his care to avoid such society: I have walked in thy truth; I have not sat with vain persons. There is a twofold "truth." 1. Truth of doctrine. Thy law is the truth, free from all dross of corruption and falsehood of error.
2. Truth of affection, or of the inward parts. This may be called "thy truth, "or God's truth, though man be the subject of it, partly because it proceedeth from him, partly because it is so pleasant to him; in which respect a broken heart is called the "sacrifice of God." Ps 51:6. As if he had said, I could not have walked in the power of religion, and in integrity, if I had associated with vile and vain company; I could never have walked in thy precepts if I had "sat with vain persons." Observe the phrase, "I have not sat with vain persons." 1. Sitting is a posture of choice. It is at a man's liberty, whether he will sit or stand. 2. Sitting is a posture of pleasure. Men sit for their ease, and with delight; therefore, the glorified are said to "sit in heavenly places." Eph 2:6. 3. Sitting is a posture of staying or abiding. 2Ki 5:3. Standing is a posture of going, but sitting of staying. The blessed, who shall forever be with the Lord and his chosen, are mentioned "to sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven." Mt 8:11. David in neither of these senses durst sit with vain persons. He might, as his occasions required, use their company, but durst not knowingly choose such company. They could not be the object of his election who were not the object of his affection. "I hate the congregation of evil doers, "saith he. As siting is a posture of pleasure, he did not sit with vain persons. He was sometimes amongst them to his sorrow, but not to his solace. They were to him, as the Canaanites to the Israelites, pricks in his eyes, and thorns in his sides. "Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar!" Ps 120:5. It caused grief, not gladness, that he was forced to be amongst the profane. George Swinnock.
Ver. 3. Delight for the eyes and safety for the feet; or the good man's sweet contemplation and holy practice; or the heavenly compound of godlinessmotive, and motion, enjoying and acting, love and truth, free grace and good works.
Ver. 3. Thy lovingkindness is before mine eyes. It might be well to follow David and to keep the lovingkindness of God before our eyes. This should be done in four ways:
1. As a subject of contemplation.
2. As the source of encouragement.
3. As an incitement to praise.
4. As an example for imitation. William Jay.
Psalms 26:4*
Ver. 3-4. I have walked in thy truth, I have not sat with vain persons. See Psalms on "Ps 26:3" for further information.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv4, 6I have not sat with vain persons.
Psa_26:4-5
I have not sat with vain persons.
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Separate, yet near
The eyes which have Gods loving kindness 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 shame. Association with such men is necessary, 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 No doubt separateness from evil-doers is but part of a godly mans duty, and has often been exaggerated into selfish withdrawal front a world which needs good mens presence all the more the worse it is; but it is a part of his duty: 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 Hint the glorious name of their Friend, if we imitate His remoteness from their evil. (A. Maclaren, D. D.)
I have hated the congregation of evil-doers.--
With wicked men, but not of them
Although, when driven into exile, everyone that was in distress, in debt, etc., gathered themselves unto David, and he became a captain over them,--he never led them against his king and country, but only against their enemies; and in time changed the most reckless and turbulent of men into the best of soldiers and citizens. There is no place where the sincere Christian cannot make his influence felt for good: in the army, in the navy, in trade, at the bar, on the bench, in the halls of legislation, and everywhere; not by sacrificing, but by maintaining and exhibiting his principles in his spirit and conduct. (D. Caldwell, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv4, 6I do not associate with
I do not associate with
"I do not keep company with" or "I do not sit with"
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with deceitful people
"with those who deceive others"
nor do I mingle with dishonest people
This means the same as the first part of the sentence. AT: "and I do not join with dishonest people" (See: Parallelism)
dishonest people
"hypocrites" or "those who lie to others"
the assembly of evildoers
"those who gather to do evil"
the wicked
This is a nominal adjective. AT: "wicked people" or "those who are wicked" (See: Nominal Adjectives)
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv3–6 3. For thy goodness is before mine eyes. This…
3. For thy goodness is before mine eyes. This verse may be viewed as one sentence, or divided into two parts, but with almost the same sense. If the former reading is adopted, both the verbs will be emphatic, after this manner: ”Because thy goodness, O Lord, has been ever before mine eyes, and I have trusted in thy faithfulness, I have restrained all wicked lusts in my heart, lest, provoked by the malice of mine enemies, I should be forced to retaliate.” By this interpretation there would be the rendering of a cause. The other exposition, also, is not unsuitable, namely, “Because thy goodness has been before mine eyes, I have walked in the truth which thou commandest.” In this case the conjunction, as is common among the Hebrews, is superfluous. But although this exposition is allied to the former, I would rather prefer one less remote from the words. As it is a rare and difficult virtue, not only to refrain one’s self from wicked actions, when greatly tempted thereto, but also to preserve integrity of heart; the prophet declares in what manner he pursued his course in the midst of such powerful temptations, telling us that it was by setting the goodness of God, which so carefully preserves his servants, before his eyes, lest, declining to evil practices, he might deprive himself of his protection; and by confiding in his faithfulness, he possessed his soul in patience, firmly persuaded that God would never forsake his faithful people who trusted in him. And certainly, had he not relied upon the goodness of God, he could not have so constantly prosecuted the path of integrity amidst such numerous and such severe assaults. It is, indeed, a remarkable difference between the children of God and worldly men, that the former, in the hope of a favorable issue at the Lord’s hand, rely upon his word, and are not driven by restlessness to mischievous practices; while the latter, although they maintain a good cause, yet because they are ignorant of the providence of God, are hurried hither and thither; follow unlawful counsels; betake themselves to craftiness; and, in short, have no other object than to overcome evil with evil. Whence, accordingly, their miserable and sorrowful, and often their tragical ends, but because, despising the favor of God, they give themselves up to cunning and deceit? In short, David was steady in preserving his uprightness, because he had resolved that God should be his guide. In the first place, therefore, he mentions his goodness, and afterwards he adds, his truth, because his goodness, which enables us to walk with unyielding courage in the midst of all temptations, is only known to us by his promises.
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 vv3, 4, 6 He showeth what stayed him, that he did not…
He showeth what stayed him, that he did not recompense evil for evil.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–6 Psa 26:3 For thy lovingkindness [is] before mine eyes:…
Psa 26:3 For thy lovingkindness [is] before mine eyes: and I have walked in thy truth.
Ver. 3. For thy lovingkindness is before mine eyes] And that is a strong tie upon my conscience. The cords of love are the cords of a man, Hos 11:4. To sin against mercy is to sin against humanity, it is no less than bestial, than devilish. When, therefore, I am tempted to recompense evil for evil thy lovingkindness comes before me, and reineth me in.
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And I have walked in thy truth] i.e. According to thy word: I have led a Bible conversation, though solicited to do otherwise by the courtiers and politicians, with that profane proverb of theirs, πουλυποδος νουν εσχε (Theog.), comply with the times, and be not so strait laced: Religiosum oportet esse, sed non Religantem.
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 vv3–6 I dare appeal to thee with this confidence, because…
I dare appeal to thee with this confidence, because thou knowest that I have a true and deep sense of thy loving-kindness to me upon mine heart, by which I have been obliged, and in a manner constrained, to love and obey thee, and in all things to approve any heart and ways to thee, and to abstain from all such evil practices as mine enemies charge me with, whereby I should have forfeited thy loving-kindness, which I prize more than life, Psa 63:3, and exposed myself to thy just displeasure. My experience of and trust in thy goodness doth fully satisfy and support me, that I neither do nor need to use any indirect or irregular courses for my relief.
In thy truth, i.e. according to thy word, which is oft called truth, as Psa 119:142,151; Joh 17:17,19; believing its promises, and observing its precepts and directions; and not according to the course of the world, as it follows.
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 v6 In these verses,
In these verses,
I. David mentions, as further evidence of his integrity, the sincere affection he had to the ordinances of God, the constant care he took about them, and the pleasure he took in them. Hypocrites and dissemblers may indeed be found attending on God's ordinances, as the proud Pharisee went up to the temple to pray with the penitent publican; but it is a good sign of sincerity if we attend upon them as David here tells us he did, Psa 26:6-8.
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1. He was very careful and conscientious in his preparation for holy ordinances: I will wash my hands in innocency. He not only refrained from the society of sinners, but kept himself clean from the pollutions of sin, and this with an eye to the place he had among those that compassed God's altar. "I will wash, and so will I compass the altar, knowing that otherwise I shall not be welcome." This is like that (Co1 11:28), Let a man examine himself, and so let him eat, so prepared. This denotes, (1.) Habitual preparation: "I will wash my hands in innocency; I will carefully watch against all sin, and keep my conscience pure from those dead works which defile it and forbid my drawing nigh to God." See Psa 24:3, Psa 24:4. (2.) Actual preparation. It alludes to the ceremony of the priests' washing when they went in to minister, Exo 30:20, Exo 30:21. Though David was no priest, yet, as every worshipper ought, he would look to the substance of that which the priests were enjoined the shadow of. In our preparation for solemn ordinances we must not only be able to clear ourselves from the charge of reigning infidelity or hypocrisy, and to protest our innocency of that (which was signified by washing the hands, Deu 21:6), but we must take pains to cleanse ourselves from the spots of remaining iniquity by renewing our repentance, and making fresh application of the blood of Christ to our consciences for the purifying and pacifying of them. He that is washed (that is, in a justified state) has need thus to wash his feet (Joh 13:10), to wash his hands, to wash them in innocency; he that is penitent is pene innocens - almost innocent; and he that is pardoned is so far innocent that his sins shall not be mentioned against him.
2. He was very diligent and serious in his attendance upon them: I will compass thy altar, alluding to the custom of the priests, who, while the sacrifice was in offering, walked round the altar, and probably the offerers likewise did so at some distance, denoting a diligent regard to what was done and a dutiful attendance in the service. "I will compass it; I will be among the crowds that do compass it, among the thickest of them." David, a man of honour, a man of business, a man of war, thought it not below him to attend with the multitude on God's altars and could find time for that attendance. Note, (1.) All God's people will be sure to wait on God's altar, in obedience to his commands and in pursuance of his favour. Christ is our altar, not as the altar in the Jewish church, which was fed by them, but an altar that we eat of and live upon, Heb 13:10. (2.) It is a pleasant sight to see God's altar compassed and to see ourselves among those that compass it.
3. In all his attendance on God's ordinances he aimed at the glory of God and was much in the thankful praise and adoration of him. He had an eye to the place of worship as the place where God's honor dwelt (Psa 26:8), and therefore made it his business there to honour God and to give him the glory due to his name, to publish with the voice of thanksgiving all God's wondrous works. God's gracious works, which call for thanksgiving, are all wondrous works, which call for our admiration. We ought to publish them, and tell of them, for his glory, and the excitement of others to praise him; and we ought to do it with the voice of thanksgiving, as those that are sensible of our obligations, by all ways possible, to acknowledge with gratitude the favours we have received from God.
4. He did this with delight and from a principle of true affection to God and his institutions. Touching this he appeals to God: "Lord, thou knowest how dearly I have loved the habitation of thy house (Psa 26:8), the tabernacle where thou art pleased to manifest thy residence among thy people and receive their homage, the place where thy honour dwells." David was sometimes forced by persecution into the countries of idolaters and was hindered from attending God's altars, which perhaps his persecutors, that laid him under that restraint, did themselves upbraid him with as his crime. See Sa1 20:27. "But, Lord," says he, "though I cannot come to the habitation of thy house, I love it; my heart is there, and it is my greatest trouble that I am not there." Note, All that truly love God truly love the ordinances of God, and therefore love them because in them he manifests his honour and they have an opportunity of honoring him. Our Lord Jesus loved his Father's honour, and made it his business to glorify him; he loved the habitation of his house, his church among men, loved it and gave himself for it, that he might build and consecrate it. Those who love communion with God, and delight in approaching him, find it to be a constant pleasure, a comfortable evidence of their integrity, and a comfortable earnest of their endless felicity.
II. David, having given proofs of his integrity, earnestly prays, with a humble confidence towards God (such as those have whose hearts condemn them not), that he might not fall under the doom of the wicked (Psa 26:9, Psa 26:10). Gather not my soul with sinners, Here, 1. David describes these sinners, whom he looked upon to be in a miserable condition, so miserable that he could not wish the worst enemy he had in the world to be in a worse. "They are bloody men, that thirst after blood and lie under a great deal of the guilt of blood. They do mischief, and mischief is always in their hands. Though they get by their wickedness (for their right hand is full of bribes which they have taken to pervert justice), yet that will make their case never the better; for what is a man profited if he gain the world and lose his soul?" 2. He dread having his lot with them. He never loved them, nor associated with them, in this world, and therefore could in faith pray that he might not have his lot with them in the other world. Our souls must shortly be gathered, to return to God that gave them and will call for them again. See Job 34:14. It concerns us to consider whether our souls will then be gathered with saints or with sinners, whether bound in the bundle of life with the Lord for ever, as the souls of the faithful are (Sa1 25:29), or bound in the bundle of tares for the fire, Mat 13:30. Death gathers us to our people, to those that are our people while we live, whom we choose to associate with, and with whom we cast in our lot, to those death will gather us, and with them we must take our lot, to eternity. Balaam desired to die the death of the righteous; David dreaded dying the death of the wicked; so that both sides were of that mind, which if we be of, and will live up to it, we are happy for ever. Those that will not be companions with sinners in their mirth, nor eat of their dainties, may in faith pray not to be companions with them in their misery, nor to drink of their cup, their cup of trembling.
III. David, with a holy humble confidence, commits himself to the grace of God, Psa 26:11, Psa 26:12. 1. He promises that by the grace of God he would persevere in his duty: "As for me, whatever others do, I will walk in my integrity." Note, When the testimony of our consciences for us that we have walked in our integrity is comfortable to us this should confirm our resolutions to continue therein. 2. He prays for the divine grace both to enable him to do so and to give him the comfort of it: "Redeem me out of the hands of my enemies, and be merciful to me, living and dying." Be we ever so confident of our integrity, yet still we must rely upon God's mercy and the great redemption Christ has wrought out, and pray for the benefit of them. 3. He pleases himself with his steadiness: "My foot stands in an even place, where I shall not stumble and whence I shall not fall." This he speaks as one that found his resolutions fixed for God and godliness, not to be shaken by the temptations of the world, and his comforts firm in God and his grace, not to be disturbed by the crosses and troubles of the world. 4. He promises himself that he should yet have occasion to praise the Lord, that he should be furnished with matter for praise, that he should have a heart for praises, and that, though he was now perhaps banished from public ordinances, yet he should again have an opportunity of blessing God in the congregation of his people. Those that hate the congregation of evil-doers shall be joined to the congregation of the righteous and join with them in praising God; and it is pleasant doing that in good company; the more the better; it is the more like heaven.
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 vv3–6 For thy lovingkindness is before mine eyes,.... The special…
For thy lovingkindness is before mine eyes,.... The special lovingkindness of God, shown in the choice of him in Christ, in the provision of a Saviour for him, and in the effectual calling of him; which lovingkindness is unmerited, free, and sovereign, is from everlasting and to everlasting; it is better than life, excellent beyond expression, and marvellous: and this may be said to be "before his eyes"; because it was now in sight; he had a comfortable view of interest in it, and was persuaded nothing should separate him from it; it was upon his heart, shed abroad in it, and he was affected with it; it was in his mind, and in his thoughts, and they were employed about it; he had it in remembrance, and was comfortably refreshed with it: and this he mentions as the reason of his laying his cause before the Lord, as the ground of his trust in him, and why he desired to be examined, proved, and tried by him;
and I have walked in thy truth; by faith in Christ, who is the truth of all promises, prophecies, types, and figures; in the word of truth, by abiding by it, and walking according to it; and in the truth of worship, in all the commandments and ordinances of the Lord; and to walk herein he used himself to, and was constant in, as the word (s) signifies: and nothing more engages to walk on in Christ, as he has been received and to walk as becomes his Gospel, and in all holy conversation and godliness, than the love of God manifested to the soul; this being set continually before our eyes encourages faith and hope, and influences a holy life and cheerful obedience to the will of God.
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(s) "ambulavi indesinenter et sedulo", Gejerus; so Junius & Tremellius, Piscator.
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 vv3, 4, 6 For - I dare appeal to thee, because thou…
For - I dare appeal to thee, because thou knowest I have a deep sense of thy loving-kindness, by which I have been led to love and obey 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 vv3–6 Verse 3. For thy loving-kindness] A sense of thy…
Verse 3. For thy loving-kindness] A sense of thy favour and approbation was more to my heart than thrones and sceptres; and in order to retain this blessing, I have walked in thy 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 vv4, 6 Psa 26:4-5. I have not sat with vain persons…
Psa 26:4-5. I have not sat with vain persons — That is, chosen or used to converse with them. I have been so far from an approbation or imitation of their wicked courses, that I have avoided even their company; and, if I accidentally came into it, yet I would not continue in it; neither will I go in with dissemblers — That is, into their company, or with design to join in their counsels or courses. The word נעלמים, nagnalamim, here rendered dissemblers, signifies those that hide themselves; that is, cover their crafty and wicked designs with fair pretences. I have hated the congregation of evil-doers — I have a dislike to all such persons, and avoid meeting and joining with them in their assemblies and consultations.
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 vv3–6 For thy loving-kindness is before mine eyes - Thy…
For thy loving-kindness is before mine eyes - Thy favor or friendship is constantly before me, in the sense that it is the object of my desire. I wish to secure it; I long to know whether I have sufficient evidence that it is mine. This is a reason why he desires that God would search him. The favor or the friendship of God was an object of intense desire with him. He had evidence upon which he relied, and which seemed to him to be satisfactory, that God was his friend. But the object was so great, the matter was so important, the danger of self-deception was so imminent, that he did not dare to trust his own judgment, and he prayed that God would search him. The thought here is, that it was a steady purpose of his life to secure the favor of God. His eye was never turned from this. It was always before Him.
And I have walked in thy truth - I have embraced the truth; I have regulated my life by the truth. This is the first thing to which he refers. He was certain that this had been his aim. Compare the notes at 3Jo 1:4. See also 2Ki 20:3. One of the first characteristics of piety is a desire to know what is true, and to live in accordance with the truth. The psalmist was conscious that he had “arrived” at this, and that he had endeavored to make it a ruling principle in his conduct. Whether he had done this, or whether he had deceived himself in the matter, was what he now wished to submit to the all-searching eye of God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 4, 6 As often, the ground of prayer for present help…
As often, the ground of prayer for present help is former favor.
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 vv3, 4, 6 3. Lovingkindness… truth—Same as “mercy and truth,” Psa_25:10, which…
3. Lovingkindness… truth—Same as “mercy and truth,” Psa_25:10, which see. God’s truth had been the line by which he walked, and his saving mercy the end he sought. See Joh_3:21
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 vv3–6 3. The ground of the prayers in Psa_26:1-2. He…
3. The ground of the prayers in Psa_26:1-2. He can pray for a favourable judgement, and submit himself to this scrutiny, because he knows God’s lovingkindness and faithfulness. They are the object of his constant meditation, the daily experience of his life. Cp. Psa_16:8; Psa_25:10, note.
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 vv3–6 (3) For thy lovingkindness . . .—God’s favour was…
(3) For thy lovingkindness . . .—God’s favour was before him as an encouragement, and God’s truth formed the rule of his life.
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 vv3–6 For thy loving-kindness is before mine eyes. The psalmist…
For thy loving-kindness is before mine eyes. The psalmist now enters upon an enumeration of the points of conduct on which his confidence in his integrity rests. They are six three positive and three negative. First of all, he keeps God"s loving-kindness, or mercy (dsj), ever before his eyes reflects on it, meditates on it, presents it to his thought continually. And I have walked in thy truth. Secondly, he walks he has always walked in God s truth. God"s Law is the truth; (Psa_119:42) and walking in God"s truth is walking in the Law which he has given to men; as Hitzig, Maurer, and others have seen. Hengstenberg"s exposition, "I have constantly thought upon thy faithfulness," cannot be admitted.
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 vv3–6 Ver. 3. For thy lovingkindness is before mine eyes.…
Ver. 3. For thy lovingkindness is before mine eyes. An object of memory and a ground of hope. A sense of mercy received sets a fair prospect before the faithful mind in its gloomiest condition, for it yields visions of mercies yet to come, visions not visionary but real. Dwell, dear reader, upon that celestial word lovingkindness. It has a heavenly savour. Is it not an unmatchable word, unexcelled, unrivalled? The goodness of the Lord to us should be before our eyes as a motive actuating our conduct; we are not under the bondage of the law, but we are under the sweet constraints of grace, which are far more mighty, although far more gentle. Men sin with the law before their eyes, but divine love, when clearly seen, sanctifies the conversation. If we were not so forgetful of the way of mercy in which God walks toward us, we should be more careful to walk in the ways of obedience toward him. And I have walked in thy truth. The psalmist was preserved from sin by his assurance of the truthfulness of God's promise, which truth he endeavoured to imitate as well as to believe. Observe from this verse that an experience of divine love will show itself in a practical following of divine truth; those who neglect either the doctrinal or practical parts of truth must not wonder if they lose the experimental enjoyment of it. Some talk of truth, it is better to walk in it. Some vow to do well in future, but their resolutions come to nothing; only the regenerate man can say "I have walked in thy truth."
Ver. 3. The practical effect of divine goodness is seen in this text. As the chief thing communicated from God is the divine nature, whereby we are made to resemble him, so the promises of God set home upon the soul are the means of communication; they are the milk and honey of the Scripture, which do not cherish the old man, but support the new; they are no pillows for sinful sloth, but spurs to holy diligence. The promises of grace animate the soul to duty; and when we thus see the goodness of the Lord, it encourages our subjection to his government. Timothy Cruso.
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Ver. 3-4. I have walked in thy truth, I have not sat with vain persons. Be as careful as thou canst, that the persons thou choosest for thy companions be such as fear God. The man in the gospel was possessed with the devil, who dwelt among the tombs, and conversed with graves and carcasses. Thou art far from walking after the good Spirit, if thou choosest to converse with open sepulchres, and such as are dead in sins and trespasses. God will not shake the wicked by the hand, as the Vulgate reads Job 8:20, neither must the godly man. David proves the sincerity of his course, by his care to avoid such society: I have walked in thy truth; I have not sat with vain persons. There is a twofold "truth." 1. Truth of doctrine. Thy law is the truth, free from all dross of corruption and falsehood of error.
2. Truth of affection, or of the inward parts. This may be called "thy truth, "or God's truth, though man be the subject of it, partly because it proceedeth from him, partly because it is so pleasant to him; in which respect a broken heart is called the "sacrifice of God." Ps 51:6. As if he had said, I could not have walked in the power of religion, and in integrity, if I had associated with vile and vain company; I could never have walked in thy precepts if I had "sat with vain persons." Observe the phrase, "I have not sat with vain persons." 1. Sitting is a posture of choice. It is at a man's liberty, whether he will sit or stand. 2. Sitting is a posture of pleasure. Men sit for their ease, and with delight; therefore, the glorified are said to "sit in heavenly places." Eph 2:6. 3. Sitting is a posture of staying or abiding. 2Ki 5:3. Standing is a posture of going, but sitting of staying. The blessed, who shall forever be with the Lord and his chosen, are mentioned "to sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven." Mt 8:11. David in neither of these senses durst sit with vain persons. He might, as his occasions required, use their company, but durst not knowingly choose such company. They could not be the object of his election who were not the object of his affection. "I hate the congregation of evil doers, "saith he. As siting is a posture of pleasure, he did not sit with vain persons. He was sometimes amongst them to his sorrow, but not to his solace. They were to him, as the Canaanites to the Israelites, pricks in his eyes, and thorns in his sides. "Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar!" Ps 120:5. It caused grief, not gladness, that he was forced to be amongst the profane. George Swinnock.
Ver. 3. Delight for the eyes and safety for the feet; or the good man's sweet contemplation and holy practice; or the heavenly compound of godlinessmotive, and motion, enjoying and acting, love and truth, free grace and good works.
Ver. 3. Thy lovingkindness is before mine eyes. It might be well to follow David and to keep the lovingkindness of God before our eyes. This should be done in four ways:
1. As a subject of contemplation.
2. As the source of encouragement.
3. As an incitement to praise.
4. As an example for imitation. William Jay.
Psalms 26:4*
Ver. 3-4. I have walked in thy truth, I have not sat with vain persons. See Psalms on "Ps 26:3" for further information.
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 vv4, 6 I have not sat with vain persons.
Psa_26:4-5
I have not sat with vain persons.
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Separate, yet near
The eyes which have Gods loving kindness 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 shame. Association with such men is necessary, 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 No doubt separateness from evil-doers is but part of a godly mans duty, and has often been exaggerated into selfish withdrawal front a world which needs good mens presence all the more the worse it is; but it is a part of his duty: 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 Hint the glorious name of their Friend, if we imitate His remoteness from their evil. (A. Maclaren, D. D.)
I have hated the congregation of evil-doers.--
With wicked men, but not of them
Although, when driven into exile, everyone that was in distress, in debt, etc., gathered themselves unto David, and he became a captain over them,--he never led them against his king and country, but only against their enemies; and in time changed the most reckless and turbulent of men into the best of soldiers and citizens. There is no place where the sincere Christian cannot make his influence felt for good: in the army, in the navy, in trade, at the bar, on the bench, in the halls of legislation, and everywhere; not by sacrificing, but by maintaining and exhibiting his principles in his spirit and conduct. (D. Caldwell, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6 I do not associate with
I do not associate with
"I do not keep company with" or "I do not sit with"
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with deceitful people
"with those who deceive others"
nor do I mingle with dishonest people
This means the same as the first part of the sentence. AT: "and I do not join with dishonest people" (See: Parallelism)
dishonest people
"hypocrites" or "those who lie to others"
the assembly of evildoers
"those who gather to do evil"
the wicked
This is a nominal adjective. AT: "wicked people" or "those who are wicked" (See: Nominal Adjectives)
translationWords
deceive
assembly
life
evildoer
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 vv3, 4, 6 26:3 For God’s truth to become part of one’s…
26:3 For God’s truth to become part of one’s character requires a habitual commitment.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.