Psalms · Chapter 26

V. 1. Trusted-I have committed my cause and affairs to thee.

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.

Verse 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.

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.

Verse 2. Examine me, O Lord] To thee I appeal; and feel no hesitation in wishing to have all the motives of my heart dissected and exposed to thy view, and to that of the world.

Verses 2, 3. Examine me, and prove me — Because it is possible I may deceive myself, and be partial in my cause, or, at least, mine enemies will so judge of me: I appeal to thee, O thou Judge of hearts, and beg that thou wouldst search and try me by such ways and means as thou seest fit, and make me known to myself and to the world, and convince mine enemies of mine integrity. For thy lovingkindness is before mine eyes — I have a true and deep sense of thy loving-kindness upon my heart, by which I have been obliged, and in a manner constrained to love and obey thee, and, in all things, to approve my heart and ways to thee, and consequently to abstain from all such evil practices as mine enemies charge me with. And hence it is, that I dare appeal to thee with this confidence. My experience of and trust in thy goodness fully satisfy me that I do not need to use, and so supports me that I do not use, any indirect or irregular courses for my relief. I have walked in thy truth — That is, according to thy word, believing its promises, and observing its precepts and directions; and not according to the course of this world.

2. Examine me—Search me, try me as metals in the fire, as the word denotes. He invites the Searcher of hearts to institute the closest scrutiny, so self-conscious was he of upright intentions. Reins… heart—An intensive form of speech denoting the innermost thoughts and feelings. He uncovers all his thoughts before God, and submits himself to the divine mercy and judgment. See on Psalm 16:7; 25:6.

V. 3. 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.

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.

Verses 2, 3. Examine me, and prove me — Because it is possible I may deceive myself, and be partial in my cause, or, at least, mine enemies will so judge of me: I appeal to thee, O thou Judge of hearts, and beg that thou wouldst search and try me by such ways and means as thou seest fit, and make me known to myself and to the world, and convince mine enemies of mine integrity. For thy lovingkindness is before mine eyes — I have a true and deep sense of thy loving-kindness upon my heart, by which I have been obliged, and in a manner constrained to love and obey thee, and, in all things, to approve my heart and ways to thee, and consequently to abstain from all such evil practices as mine enemies charge me with. And hence it is, that I dare appeal to thee with this confidence. My experience of and trust in thy goodness fully satisfy me that I do not need to use, and so supports me that I do not use, any indirect or irregular courses for my relief. I have walked in thy truth — That is, according to thy word, believing its promises, and observing its precepts and directions; and not according to the course of this world.

3. Lovingkindness… truth—Same as “mercy and truth,” Psalm 25:10, which see. God’s truth had been the line by which he walked, and his saving mercy the end he sought. See John 3:21.

V. 4. Sat-Continued with them. I have been so far from an imitation of their wicked courses, that I have avoided their company. Vain-With false and deceitful persons. Go in-Into their company.

Verse 4. I have not sat with vain persons] awv ytm methey shav, men of lies, dissemblers, backbiters, &c.

Neither will I go in with dissemblers] נעלמים naalamim, the hidden ones, the dark designers, the secret plotters and conspirators in the state.

Verses 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 µyml[n, 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.

4. Hitherto David has based his prayer upon his relation to God; in verses 4, 5 he pleads his discreet and pure associations with men. Vain persons— Literally, mortals of vanity, or emptiness. “Vanity” is here used generically for evil or wickedness of all sorts, especially falsehood and deceit. Go in with dissemblers—To “go in” is to join, unite with, have familiar intercourse with. “Dissemblers” are, literally, the veiled men, the concealed, hidden men, men who cover up their real motives.

Verse 5. I have hated the congregation of evil doers] I have never made one in the crowds of discontented persons; persons who, under pretense of rectifying what was wrong in the state, strove to subvert it, to breed general confusion, to overturn the laws, seize on private property, and enrich themselves by the spoils of the country.

Verses 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 µyml[n, 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.

V. 6. Compass-Approach to thine altar with my sacrifices: which I could not do with any comfort, if I were conscious of those crimes, whereof mine enemies accuse me.

Verse 6. I will wash mine hands in innocency] Washing the hands was frequent among the Jews, and was sometimes an action by which a man declared his innocence of any base or wicked transaction. This Pilate did, to protest his innocence of the mal-treatment and death of Christ. I will maintain that innocence of life in which I have hitherto walked; and take care that nothing shall be found in my heart or life that would prevent me from using the most holy ordinance, or worshipping thee in spirit and truth. So will I compass thine altar] It is a mark of respect among the Hindoos to walk several times round a superior, and round a temple.

Verses 6, 7. I will wash my hands in innocency — “It was a common custom among all the Jews to wash before prayers; but the priests, in particular, were not to perform any sacred office in the sanctuary till they had poured water out of the laver, and washed their hands in it. David here alludes to this custom. But, because those outward ablutions might still leave impurities within, which all the water in the world could not wash away, he here declares that he would wash his hands in innocency itself, which he elsewhere calls the cleanness of his hands.” — Dodd. See note on Psalm 18:24. The word ˆwyqn, nikajon, here rendered innocency, more properly signifies cleanness, or purity. He seems to mean by the expression integrity, or a pure conscience, as if he had said, I will not do, as my hypocritical enemies do, who content themselves with those outward washings of their hands or bodies prescribed in the law, while their hearts and lives are filthy and abominable: but I have washed my hands, and withal purged my heart and conscience from dead works: so will I compass thine altar — That is, approach to thy altar with my sacrifices; which I could not do with any comfort or confidence, if I were conscious to myself of those crimes whereof mine enemies accuse me. Respecting the phrase of compassing the altar, see note on Psalm 7:7. That I may publish — May proclaim, namely, thy wondrous works, as it here follows; with the voice of thanksgiving — Accompanying my sacrifices with my own solemn thanksgivings and songs of praise.

6. Wash mine hands in innocency—As a sign of innocence. The symbol is explained Deuteronomy 21:6. Compare 27:24. Or, as approach to the altar immediately follows, it may refer to the custom of the priests. See on Exodus 30:17-21; Psalm 24:4; and 73:13. Compass—Supposed by some to refer to the marching in solemn procession round the altar, but more probably means “near and habitual approach.”—Hupfeld.

Verse 7. That I may publish] I have endeavoured to act so as always to keep a conscience void of offence towards thee and towards man. I have made a profession of faith in thee, and salvation from thee, and my practice gives no lie to my profession.

Verses 6, 7. I will wash my hands in innocency — “It was a common custom among all the Jews to wash before prayers; but the priests, in particular, were not to perform any sacred office in the sanctuary till they had poured water out of the laver, and washed their hands in it. David here alludes to this custom. But, because those outward ablutions might still leave impurities within, which all the water in the world could not wash away, he here declares that he would wash his hands in innocency itself, which he elsewhere calls the cleanness of his hands.” — Dodd. See note on Psalm 18:24. The word ˆwyqn, nikajon, here rendered innocency, more properly signifies cleanness, or purity. He seems to mean by the expression integrity, or a pure conscience, as if he had said, I will not do, as my hypocritical enemies do, who content themselves with those outward washings of their hands or bodies prescribed in the law, while their hearts and lives are filthy and abominable: but I have washed my hands, and withal purged my heart and conscience from dead works: so will I compass thine altar — That is, approach to thy altar with my sacrifices; which I could not do with any comfort or confidence, if I were conscious to myself of those crimes whereof mine enemies accuse me. Respecting the phrase of compassing the altar, see note on Psalm 7:7. That I may publish — May proclaim, namely, thy wondrous works, as it here follows; with the voice of thanksgiving — Accompanying my sacrifices with my own solemn thanksgivings and songs of praise.

7. That I may publish—For this purpose he approaches the altar and joins in the public praise. Wondrous works— “The latest of these is the bringing him home from the exile he had suffered because of the rebellion of Absalom.”—Delitzsch.

V. 8. House-Thy sanctuary and worship. Honour-Thy glorious and gracious presence.

Verse 8. Lord, I have loved the habitation of thy house] I have carefully used thine ordinances, that I might obtain more grace to help me to persevere. And I have not been attentive to those duties, merely because they were incumbent on me; but I have loved the place where thine honour dwelleth; and my delight in thy ordinances has made my attendance as pleasant as it was profitable. This verse would be better translated, Jehovah, I have loved the habitation of thy house, and the place of the tabernacle of thy glory. The habitation must mean the holy of holies, where the Divine Presence was manifest; and the place of the tabernacle must refer to the mercy-seat, or the place where the glory of the Lord appeared between the cherubim, upon the lid or cover of the ark of the covenant. From his dwelling there, משכנ mishcan, the place and the appearance were called hnykv shechinah; the dwelling of Jehovah, or that glorious appearance which was the symbol of the Divine Presence.

Verse 8. I have loved the habitation of thy house — That is, thy sanctuary and worship, which is an evidence of my piety to thee, as I have given many proofs of my justice and integrity toward men. Nothing is more grievous to me than to be hindered from seeing and serving thee in thy house. Where thy honour dwelleth — Hebrew, Ëdybk, chebodeka, thy glory, meaning either, 1st, The ark, so called 1 Samuel 4:22; Psalm 78:61; or, 2d, God’s glorious and gracious presence, or the manifestation of his glory, namely, of his glorious power, faithfulness, and goodness. Observe, reader, all that truly love God, truly love his ordinances; and they therefore love them, because in them God manifests his honour and glory, and they have an opportunity of honouring and glorifying him. And while their delighting to approach him, and having communion with him, is a constant source of pleasure to them, it is also a comfortable evidence of their integrity, and a comfortable earnest of their endless felicity.

8. Lord, I… loved—He loved God’s house, but “hated the congregation of evil doers,” verse 5. Verses 6-8 are a plea in support of his integrity and for the judgment of God in his behalf, based upon his love for the house and worship of God, which he urges as proof of his sincere love to God.

V. 9. Gather not-Do not bind me up in the same bundle, or put me into the same accursed condition with them.

Verse 9. Gather not my soul with sinners] As I have never loved their company, nor followed their practice, let not my eternal lot be cast with them! I neither love them nor their ways; may I never be doomed to spend an eternity with them!

Verses 9, 10. Gather not my soul — That is, my life, as it is explained in the next clause; with sinners — Profligate and obstinate sinners, as the following words describe them, such being often called sinners by way of eminence. Do not bind me up in the same bundle, nor put me in the same accursed and miserable condition with them. Seeing I have loved thy house and worship, and endeavoured to serve thee acceptably, not only with ceremonial cleanness, but with moral purity of heart and life, do not deal with me as thou wilt with those that are filled with ungodliness and unrighteousness; do not destroy me with them, the righteous with the wicked; but save me in the common calamity, as thou hast been wont to do in such cases. In whose hands is mischief — Who not only imagine mischief in their hearts, but persist in it, and execute it with their hands. And their right hand — Which should be stretched out to execute justice and punish offenders; is full of bribes — By which they are induced to pervert justice, acquit the guilty, and punish the innocent.

9. His prayer concludes with a deprecation (verses 9, 10) of the doom of the wicked. Gather not my soul with sinners—The word for “gather” often means to take away, as in Isaiah 16:10: “And gladness is taken away.” Psalm 104:29: “Thou takest away their breath. Ezekiel 34:29; 2 Chronicles 34:28; Isaiah 57:1. “Gather not away my soul with sinners,” is a clear and emphatic recognition of the common faith in a future state, and the future punishment of the wicked. Nor my life—A repetition of the prayer of the preceding line.

Verse 10. Their right hand is full of bribes] He speaks of persons in office, who took bribes to pervert judgment and justice.

Verses 9, 10. Gather not my soul — That is, my life, as it is explained in the next clause; with sinners — Profligate and obstinate sinners, as the following words describe them, such being often called sinners by way of eminence. Do not bind me up in the same bundle, nor put me in the same accursed and miserable condition with them. Seeing I have loved thy house and worship, and endeavoured to serve thee acceptably, not only with ceremonial cleanness, but with moral purity of heart and life, do not deal with me as thou wilt with those that are filled with ungodliness and unrighteousness; do not destroy me with them, the righteous with the wicked; but save me in the common calamity, as thou hast been wont to do in such cases. In whose hands is mischief — Who not only imagine mischief in their hearts, but persist in it, and execute it with their hands. And their right hand — Which should be stretched out to execute justice and punish offenders; is full of bribes — By which they are induced to pervert justice, acquit the guilty, and punish the innocent.

10. Mischief—The word here denotes crime, infamy. Full of bribes—See on Psalm 15:5.

Verse 11. But as for me, I will walk in mine integrity] Whatever I may have to do with public affairs, shall be done with the strictest attention to truth, justice, and mercy.

Redeem me] From all snares and plots laid against my life and my soul. And be merciful unto me.] I deserve no good, but thou art merciful; deal with me ever in thy mercy.

11. But as for me—Against all the forms of evil and evil men described hitherto, the psalmist opposes his own purpose and desire to “walk in his integrity.” This is the reason why his prayer should be heard.

V. 12. Standeth-I stand upon a sure and solid foundation, being under the protection of God’s promise, and his almighty and watchful providence. Congregations-I will not only privately, but in the assemblies of thy people celebrate thy praise.

Verse 12. My foot standeth in an even place] On the above principles I have taken my stand: to abhor evil; to cleave to that which is good; to avoid the company of wicked men; to frequent the ordinances of God; to be true and just in all my dealings with men; and to depend for my support and final salvation on the mere mercy of God. He who acts in this way, his feet stand in an even place.

I will bless the Lord.] In all my transactions with men, and in all my assemblings with holy people, I will speak good of the name of the Lord, having nothing but good to speak of that name.

Verse 12. My foot standeth in an even place — Hebrew, rwvymb, bemishor, in rectitude. I stand upon a sure and solid foundation, being under the protection of God’s promise and his almighty and watchful providence. Or the sense may be, I do and will persist in my plain, righteous, and straight course of life, not using those frauds and wicked arts, and perverse and crooked paths, which mine enemies choose and walk in. And, thus understood, it is the same thing with his walking in his integrity, expressed in the foregoing verse and verse 1. In the congregations will I bless the Lord — I will not only privately acknowledge, but publicly, and in the assemblies of thy people, celebrate thy praise.

12. An even place—In a level and plain path. In the congregations—In the public assemblies, which implies his restoration to Jerusalem and the regular worship—a pledge of the acceptance of all his petitions.