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Text -- Psalms 26:1-12 (NET)

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Psalm 26
26:1 By David. Vindicate me, O Lord, for I have integrity, and I trust in the Lord without wavering. 26:2 Examine me, O Lord, and test me! Evaluate my inner thoughts and motives! 26:3 For I am ever aware of your faithfulness, and your loyalty continually motivates me. 26:4 I do not associate with deceitful men, or consort with those who are dishonest. 26:5 I hate the mob of evil men, and do not associate with the wicked. 26:6 I maintain a pure lifestyle, so I can appear before your altar, O Lord, 26:7 to give you thanks, and to tell about all your amazing deeds. 26:8 O Lord, I love the temple where you live, the place where your splendor is revealed. 26:9 Do not sweep me away with sinners, or execute me along with violent people, 26:10 who are always ready to do wrong or offer a bribe. 26:11 But I have integrity! Rescue me and have mercy on me! 26:12 I am safe, and among the worshipers I will praise the Lord.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · David a son of Jesse of Judah; king of Israel,son of Jesse of Judah; king of Israel


Dictionary Themes and Topics: SITTING | REKEM | REINS | PROVE | PERSON, PERSONALITY | Obedience | OMNIPRESENCE | KIDNEYS | Integrity | INNOCENCE; INNOCENCY; INNOCENT | Hand | God | Faith | EXAMINE; EXAMINATION | David | BLOODY | Associations | ASCENSION | ARABIA | ABLUTION | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 26:1 - -- I have committed my cause and affairs to thee.

I have committed my cause and affairs to thee.

Wesley: Psa 26:3 - -- 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.

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.

Wesley: Psa 26:4 - -- Continued with them. I have been so far from an imitation of their wicked courses, that I have avoided their company.

Continued with them. I have been so far from an imitation of their wicked courses, that I have avoided their company.

Wesley: Psa 26:4 - -- With false and deceitful persons.

With false and deceitful persons.

Wesley: Psa 26:4 - -- Into their company.

Into their company.

Wesley: Psa 26:6 - -- 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...

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.

Wesley: Psa 26:8 - -- Thy sanctuary and worship.

Thy sanctuary and worship.

Wesley: Psa 26:8 - -- Thy glorious and gracious presence.

Thy glorious and gracious presence.

Wesley: Psa 26:9 - -- Do not bind me up in the same bundle, or put me into the same accursed condition with them.

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

Wesley: Psa 26:12 - -- I stand upon a sure and solid foundation, being under the protection of God's promise, and his almighty and watchful providence.

I stand upon a sure and solid foundation, being under the protection of God's promise, and his almighty and watchful providence.

Wesley: Psa 26:12 - -- I will not only privately, but in the assemblies of thy people celebrate thy praise.

I will not only privately, but in the assemblies of thy people celebrate thy praise.

JFB: Psa 26:1 - -- After appealing to God's judgment on his avowed integrity and innocence of the charges laid by his enemies, the Psalmist professes delight in God's wo...

After appealing to God's judgment on his avowed integrity and innocence of the charges laid by his enemies, the Psalmist professes delight in God's worship, and prays for exemption from the fate of the wicked, expressing assurance of God's favor. (Psa 26:1-12)

JFB: Psa 26:1 - -- Decide on my case; the appeal of innocence.

Decide on my case; the appeal of innocence.

JFB: Psa 26:1 - -- Freedom from blemish (compare Psa 25:21). His confidence of perseverance results from trust in God's sustaining grace.

Freedom from blemish (compare Psa 25:21). His confidence of perseverance results from trust in God's sustaining grace.

JFB: Psa 26:2 - -- He asks the most careful scrutiny of his affections and thoughts (Psa 7:9), or motives.

He asks the most careful scrutiny of his affections and thoughts (Psa 7:9), or motives.

JFB: Psa 26:3 - -- As often, the ground of prayer for present help is former favor.

As often, the ground of prayer for present help is former favor.

JFB: Psa 26:4-8 - -- As exemplified by the fruits of divine grace, presented in his life, especially in his avoiding the wicked and his purposes of cleaving to God's worsh...

As exemplified by the fruits of divine grace, presented in his life, especially in his avoiding the wicked and his purposes of cleaving to God's worship.

JFB: Psa 26:6 - -- Expressive symbol of freedom from sinful acts (compare Mat 27:24).

Expressive symbol of freedom from sinful acts (compare Mat 27:24).

JFB: Psa 26:8 - -- Where Thy house rests, as the tabernacle was not yet permanently fixed.

Where Thy house rests, as the tabernacle was not yet permanently fixed.

JFB: Psa 26:8 - -- Conveys an allusion to the Holy of Holies.

Conveys an allusion to the Holy of Holies.

JFB: Psa 26:9 - -- Bring me not to death.

Bring me not to death.

JFB: Psa 26:9 - -- (compare Psa 5:6).

(compare Psa 5:6).

JFB: Psa 26:10 - -- Their whole conduct is that of violence and fraud.

Their whole conduct is that of violence and fraud.

JFB: Psa 26:11-12 - -- He contrasts his character and destiny with that of the wicked (compare Psa 26:1-2).

He contrasts his character and destiny with that of the wicked (compare Psa 26:1-2).

JFB: Psa 26:12 - -- Free from occasions of stumbling--safety in his course is denoted. Hence he will render to God his praise publicly.

Free from occasions of stumbling--safety in his course is denoted. Hence he will render to God his praise publicly.

Clarke: Psa 26:1 - -- 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 wro...

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, etc. 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

Clarke: Psa 26:1 - -- I have walked in mine integrity - I have never plotted against the life nor property of any man; I have neither coveted nor endeavored to possess my...

I have walked in mine integrity - I have never plotted against the life nor property of any man; I have neither coveted nor endeavored to possess myself of Saul’ s crown

Clarke: Psa 26:1 - -- 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...

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

Clarke: Psa 26:1 - -- I shall not slide - I shall be preserved from swerving from the paths of righteousness and truth.

I shall not slide - I shall be preserved from swerving from the paths of righteousness and truth.

Clarke: Psa 26:2 - -- 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 ...

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.

Clarke: Psa 26:3 - -- For thy loving-kindness - A sense of thy favor and approbation was more to my heart than thrones and sceptres; and in order to retain this blessing,...

For thy loving-kindness - A sense of thy favor and approbation was more to my heart than thrones and sceptres; and in order to retain this blessing, I have walked in thy truth.

Clarke: Psa 26:4 - -- I have not sat with vain persons - מתי שוא methey shav , men of lies, dissemblers, backbiters, etc

I have not sat with vain persons - מתי שוא methey shav , men of lies, dissemblers, backbiters, etc

Clarke: Psa 26:4 - -- Neither will I go in with dissemblers - נעלמים naalamim , the hidden ones, the dark designers, the secret plotters and conspirators in the st...

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

Clarke: Psa 26:5 - -- 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...

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.

Clarke: Psa 26:6 - -- 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 innocen...

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

Clarke: Psa 26:6 - -- So wilt I compass thine altar - It is a mark of respect among the Hindoos to walk several times round a superior, and round a temple.

So wilt I compass thine altar - It is a mark of respect among the Hindoos to walk several times round a superior, and round a temple.

Clarke: Psa 26:7 - -- That I may publish - I have endeavoured to act so as always to keep a conscience void of offense towards thee and towards man. I have made a profess...

That I may publish - I have endeavoured to act so as always to keep a conscience void of offense 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.

Clarke: Psa 26:8 - -- 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...

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 honor 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, משכן mishcan , the place and the appearance were called שכינה shechinah ; the dwelling of Jehovah, or that glorious appearance which was the symbol of the Divine Presence.

Clarke: Psa 26:9 - -- 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 neit...

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!

Clarke: Psa 26:10 - -- Their right hand is full of bribes - He speaks of persons in office, who took bribes to pervert judgment and justice.

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

Clarke: Psa 26:11 - -- 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, j...

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

Clarke: Psa 26:11 - -- Redeem me - From all snares and plots laid against my life and my soul

Redeem me - From all snares and plots laid against my life and my soul

Clarke: Psa 26:11 - -- And be merciful unto me - I deserve no good, but thou art merciful; deal with me ever in thy mercy.

And be merciful unto me - I deserve no good, but thou art merciful; deal with me ever in thy mercy.

Clarke: Psa 26:12 - -- 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 comp...

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

Clarke: Psa 26:12 - -- 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, havi...

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

Calvin: Psa 26:1 - -- 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. T...

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. 567 When God leaves us for a time to the injuries and petulance of our enemies, he seems to neglect our cause; but when he restrains them from assailing us at their pleasure he clearly demonstrates that the defense of our cause is the object of his care. Let us, therefore, learn from the example of David, when we are destitute of man’s aid, to have recourse to the judgment-seat of God, and to rely upon his protection. The clause which follows is variously explained by interpreters. Some read it in connection with the first clause, Judge me, O Jehovah! because I have walked in mine integrity; but others refer it to the last clause, Because I have walked in mine integrity, therefore I shall not stumble. In my opinion, it may be properly connected with both. As it is the proper work of God to maintain and defend righteous causes, the Psalmist, in constituting him his defender, summons him as the witness of his integrity and trust, and thus conceives the hope of obtaining his aid. If, on the other hand, any one thinks that the clauses should be separated, it seems most probable that this sentence, judge me, O Lord! should be read by itself; and then that the second prayer should follow, that God would not allow him to stumble, because he had behaved himself inoffensively and uprightly, etc. But there is a force in the possessive pronoun my, which interpreters have overlooked. For David does not simply aver that he had been upright, but that he had constantly proceeded in an upright course, without being driven from his purpose, however powerful the devices by which he had been assailed. When wicked men attack us with a view to overwhelm us, either by force or fraud, we know how difficult it is to preserve always the same fortitude. We place our hope of victory in endeavoring resolutely and vigorously to oppose force to force, and art to art. And this is a temptation which so much the more affects honest and steady men, who are otherwise zealous to do well, when the cruelty of their enemies compels them to turn aside from the right path. Let us, therefore, learn from the example of David, even when an opportunity of injuring our enemies is offered us, and when by various methods they force and provoke us, to remain firm in our course, and not suffer ourselves to be diverted in any manner from persevering in the path of our integrity.

Calvin: Psa 26:2 - -- 2.Prove me, 568 O Jehovah! The more that David observed himself basely and undeservedly pursued with calumnies, the more powerfully was he excited ...

2.Prove me, 568 O Jehovah! The more that David observed himself basely and undeservedly pursued with calumnies, the more powerfully was he excited by the vehemence of his grief fearlessly to assert his rectitude. Nor does he merely clear himself of outward sins; he glories also in the uprightness of his heart, and the purity of its affections, tacitly comparing himself, at the same time, with his enemies. As they were gross hypocrites, proudly boasting of their reverence for God, he lays open before him their shameless effrontery and hardihood. This protestation, too, shows how intimately acquainted he was with himself, when he durst offer to submit the whole recesses of his heart to the examination of God. It is to be observed, however, that it was the wickedness of his enemies which forced him to commend himself so much. Had he not been unjustly condemned by men, he would have humbly deprecated such an examination, as he well knew, notwithstanding his zeal to act aright, that he was far from perfection. But when he felt himself to be falsely accused, the injustice and cruelty of men emboldened him to appeal to God’s judgment-seat without hesitation. And as he knew that an external appearance of innocence was of no avail there, he brings forward the honest uprightness of his heart. The distinction which some make here, that the heart signifies the higher affections, and the reins those that are sensual (as they term them) and more gross, is more subtle than solid. We know that the Hebrews understood by the term reins that which is most secret in men. David, therefore, conscious of his innocence, offers the whole man to the examination of God; not like careless, or rather stupid men, who, flattering themselves, imagine that they will deceive God with their pretences. It is evident, on the contrary, that he had honestly and thoroughly searched himself, before he presented himself with such confidence in the divine presence. And this we must especially bear in mind, if we would desire to obtain the approbation of God, that when unjustly persecuted, we must not only abstain from retaliation, but also persevere in a right spirit.

Calvin: Psa 26:3 - -- 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 fo...

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.

Calvin: Psa 26:4 - -- 4.I have not sat with vain men He again declares the very great dissimilarity which existed between him and his adversaries. For the contrast is alwa...

4.I have not sat with vain men He again declares the very great dissimilarity which existed between him and his adversaries. For the contrast is always to be observed, that wicked men, by all the harm and mischief they wrought against him, could never drive him from the path of rectitude. This verse might likewise be joined with the former, as if completing the sentence, in this way, That David, by confiding in the favor of God, had withdrawn himself from deceivers. The words, sitting and walking, denote sharing in counsel and fellowship in working, according to what is said in the first psalm. David denies that he had any intercourse with vain and deceitful men. And certainly the best remedy to recall and save us from the assembly of the wicked is to fix our eyes upon God’s goodness; for he who walks in the confidence of God’s protection, committing all events to his providence, will never imitate their deceitfulness. Those whom he denominates in the first clause, men of vanity, he soon after terms נעלמים , naälamim, that is, close and wrapped up in craftiness. 569 For in this consists the vanity of dissimulation, that deceitful men conceal in their hearts another thing than that which their tongues declare. It is, however, absurd to derive this word from עלם , alam, to play, for it is out of place here to compare their impostures to children’s play. I confess, indeed, that those who give themselves to craftiness are mockers; but why have recourse to such a forced exposition, when it is plain that the word shows the source from which all lying and deceit proceed? Thus faith, which steadily looks to God’s promises, is aptly opposed to all the crooked and iniquitous counsels in which unbelief involves us as often as we ascribe not proper honor to the guardianship of God. David teaches, by his own example, that we have not the slightest cause to fear that our integrity will make us a prey to the ungodly, when God promises us safety under his hand. The children of God, indeed, are prudent, but their prudence is altogether different from that of the flesh. Under the guidance and government of the Holy Spirit, they take every necessary precaution against snares, but in such a manner as not to practice any craftiness.

Calvin: Psa 26:5 - -- 5.I hate the assembly The Psalmist protests again how greatly he abhorred the ungodly. Formerly he denied that he had any fellowship with them; now h...

5.I hate the assembly The Psalmist protests again how greatly he abhorred the ungodly. Formerly he denied that he had any fellowship with them; now he still more explicitly declares that he fled from their company with loathing, for that is the meaning of the phrase, I hate. It is indeed true, that the wicked are everywhere hated; but how few withdraw themselves from them, that they may not imitate their vices! David asserts both; he tells us that he hated their society, and that he had no communion with them, from which it appears that he warred not so much with their persons as with their evil doings. He mentions also as another qualification, that he shunned the wicked in such a manner as not on that account to forsake the congregation of God, or withdraw himself from the company of those with whom he was commanded by divine appointment to associate. Many err in this way grievously; imagining when they see the evil mingled with the good, that they will be infected with pollution, unless they immediately withdraw themselves from the whole congregation. This preciseness drove the Donatists of old, and prior to them the Cathari and the Novatians, into mischievous schisms. In our own times, too, the Anabaptists, from a similar conceit, have separated themselves from the sacred assemblies, because they reckoned them not so free from all defilement as could have been wished. Moreover, the Donatists made themselves a laughing-stock in a certain process, by tenaciously clinging to mere words. When an assembly was held to settle dissensions, and they were invited by the president of the meeting, with a view to do honor to them, to take a seat, they replied, they would stand, because it was not lawful to “sit with the wicked.” Why then, wittily replied Augustine, did your conscience permit you to come in amongst us? for the one is written as well as the other, I will not go in to the wicked, neither will I sit with the ungodly. David, therefore, prudently moderates his zeal, and while separating himself from the ungodly, ceases not to frequent the temple, as the divine commandment and the order prescribed in the law required. When he denominates them the assembly of the ungodly, we may unquestionably conclude, that their number was not few; nay, it is probable that they flaunted about at that time, as if they alone were exalted above the people of God, and were lords over them: yet this did not prevent David from coming as usual to the sacrifices. Public care, indeed, is to be used that the Church be not defiled by such wickedness, and every man ought privately to endeavor, in his own place, that his remissness and forbearance do not cherish the disorders which these vices occasion. Although, however, this strictness should not be exercised with that care which is necessary, there is nothing in this to hinder any of the faithful from piously and holily remaining in the fellowship of the Church. It is to be observed, in the meantime, that what retained David, was his communion with God and with sacred things.

Calvin: Psa 26:6 - -- 6.I will wash my hands in purity Referring, in these words, to the ordinary use of the sacrifices, he makes a distinction between himself and those w...

6.I will wash my hands in purity Referring, in these words, to the ordinary use of the sacrifices, he makes a distinction between himself and those who professed to offer the same divine worship, and thrust themselves forward in the services of the sanctuary, as if they alone had the sole right to perform them. As David, therefore, and these hypocrites were one in this respect, that they entered the sanctuary, and surrounded the sacred altar together, he proceeds to show that he was a true worshipper, declaring, that he not only diligently attended to the external rites, but came to worship God with unfeigned devotion. It is obvious that he alludes to the solemn rite of washing which was practiced under the law. 571 He, accordingly, reproves the gross superstition of hypocrites, who in seeking only the purification of water, neglected true purification; whereas it was God’s design, in the appointment of the outward sign, to put men in mind of their inward pollution, and thus to encourage them to repentance. The outward washing alone, instead of profiting hypocrites, kept them at a greater distance from God. When the Psalmist, therefore, says, I will wash my hands in innocence, he intimates that they only gather more pollution and filth by their washings. The Hebrew word נקיון , nikkayon, signifies the cleanness of any thing, and is figuratively used for innocence. We thus see, that as hypocrites derive no moral purity whatever from their washings, David mocks at the labor with which they vainly toil and torment themselves in such rites. However high, therefore, the wicked may be exalted in the Church, and though crowds of them should fill our sanctuaries, let us, after the example of David, celebrate the outward profession of our faith in such a manner as not deceitfully to substitute its external rites in the room of true devotion. Thus shall we be pure and free from all stain of wickedness. Moreover, as the people were not permitted to touch the altar, David uses the word encompass. 572

Calvin: Psa 26:7 - -- 7.That I may make men to hear, etc In these words, he shows that he referred the sacrifices to their proper use and design, which hypocrites were far...

7.That I may make men to hear, etc In these words, he shows that he referred the sacrifices to their proper use and design, which hypocrites were far from doing. They neither know, nor do they consider, for what purpose God appointed the services of worship, but think it sufficient to thrust themselves into the divine presence with the pomp and form of their dissimulation. David, therefore, wishing to distinguish spiritual worship from that which is fictitious and counterfeit, affirms that he came into the sanctuary to set forth the praise of God’s name. There is, however, a synecdoche in his words, as only one kind of worship is mentioned, although, in offering the sacrifices, the exercise of repentance and faith was required, as well as the giving of thanks. But as the ultimate design of the sacrifices, or at least their principal object was to celebrate the goodness of God in thus acknowledging his blessings, there was no impropriety in comprehending the other parts of worship under this. Thus, in Psa 50:14, the sacrifice of praise is preferred to all external ceremonies, as if the whole of devotion consisted in it alone. Likewise in Psa 116:12, it is said, “What shall I render unto the Lord for all his benefits? I will take the cup of salvation, and call upon the name of the Lord.” Moreover, that he may the better commend the acknowledged power of God, and more impressively extol his benefits, David employs the phrase wondrous; as if he had said, that it was in no ordinary way that God had helped him.

Calvin: Psa 26:8 - -- 8.O Jehovah! I have loved, etc In this verse he confirms what he had said before, that he came not into the sanctuary in a careless manner, but with ...

8.O Jehovah! I have loved, etc In this verse he confirms what he had said before, that he came not into the sanctuary in a careless manner, but with serious devotion. Irreligious men, although they often resort to the sacred assemblies, frequent them merely as lurking places, where they may escape the eye of God. On the contrary, the truly pious and pure in heart resort to them, not for the sake of vain ostentation, but as they are sincerely bent on seeking God, they willingly and affectionately employ the helps which he there affords them; and the advantage which they derive from them creates love to them in their hearts, and longings after them. This declaration farther shows, that however David excelled others in faith, yet he was not without fear lest the violence of his enemies might deprive him of the ordinary means of instruction which God had conferred on his Church. He felt his need of the Church’s common discipline and order, and he therefore anxiously labored to retain his enjoyment of them. From this we infer the impious pride of those who look with contempt on the services of religion as unnecessary, although David himself could not live without them. Another consideration, indeed, existed in those days, I confess, while the law, like a schoolmaster, held the ancient people in a state of servitude compared with ours. Our case, however, is one with theirs in this respect, that the weakness of our faith requires help as well as theirs. And as God for this purpose has appointed the sacraments, as well as the whole order of the Church, woe to the pride of those who recklessly desert the services which we perceive to have been held in such high esteem by the pious servants of God. The Hebrew word מעון , me-on, according to some, is derived from a word 575 which signifies an eye; and they translate it comeliness, or appearance. This is the translation of the Septuagint. 576 But as the word is almost every where used to signify a dwelling-place, which is more simple, I prefer to retain it. The sanctuary is called God’s house, and the dwelling-place of his glory; and we know how frequently expressions of this kind are employed in Scripture to bear testimony to the presence of God. Not that God either dwelt in a tent, or wished to confine the minds of his people to earthly symbols; but it was needful to remind the faithful of God’s present goodness, that they might not think they sought him in vain, as we have elsewhere already said. Now, that God’s glory may dwell among us, it is necessary that a lively image of it should shine forth in word and sacraments. From this it follows, that the temples which are reckoned such among Papists are only filthy brothels of Satan.

Calvin: Psa 26:9 - -- 9.Gather not my soul with wicked men Having now affirmed his innocence, he has recourse again to prayer, and calls upon God to defend him. At first s...

9.Gather not my soul with wicked men Having now affirmed his innocence, he has recourse again to prayer, and calls upon God to defend him. At first sight, indeed, it appears strange to pray that God would not involve a righteous man in the same destruction with the wicked; but God, with paternal indulgence, allows this freedom in prayer, that his people may themselves in this way correct their anxieties, and overcome the fears with which they are tempted. David, when he conceived this supplication, in order to free himself from anxiety and fear, placed before his eyes the righteous judgment of God, to whom nothing is more abhorrent than to mingle good and bad together without distinction. The Hebrew word אספ , asaph, sometimes signifies to gather together, and sometimes to destroy. In this place, I am of opinion it signifies to gather into a heap, as was wont to be the case in a confused slaughter. This was the objection stated by Abraham,

“That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee.” (Gen 18:25,)

Let us remember, therefore, that these forms of prayer are dictated by the Holy Spirit, in order that the faithful may unhesitatingly assure themselves that God still sits in inquisition upon every man’s case, in order to give righteous judgment at last. In the second clause, instead of the phrase, wicked men, he uses bloody men, amplifying what he had said. For although many wicked men rush not all at once to murder, yet in process of time they harden themselves to cruelty; nor does Satan allow them to rest until he precipitate them into deeds of blood.

Calvin: Psa 26:10 - -- 10.For in their hands is maliciousness The Hebrew word זמה , zimmah, signifies properly an inward stratagem, or device. But here it is not ...

10.For in their hands is maliciousness The Hebrew word זמה , zimmah, signifies properly an inward stratagem, or device. But here it is not improperly applied to the hands, because David wished to intimate, that the wicked, of whom he was speaking, not only secretly imagined deceits, but also vigorously executed with their hands the malice which their hearts devised. When he farther says, Their right hands are full of bribes, we may infer from this, that it was not the common people whom he pointed out for observation, but the nobility themselves, who were most guilty of practising this corruption. Although the common and baser sort of men may be hired for reward, and suborned as agents in wickedness, yet we know that bribes are offered chiefly to judges, and other great men who are in power; and we likewise know, that at the time referred to here the worst of men bore sway. It was no wonder, therefore, that David complained that justice was exposed to sale. We are farther admonished by this expression, that those who delight in gifts can scarcely do otherwise than sell themselves to iniquity. Nor is it in vain, unquestionably, that God declares that

“gifts blind the eyes of the wise, and pervert the hearts of the righteous,”
(Deu 16:19.)

Calvin: Psa 26:11 - -- 11.But I will walk in mine integrity In this repetition there is to be remarked a circumstance which more clearly illustrates David’s righteousness...

11.But I will walk in mine integrity In this repetition there is to be remarked a circumstance which more clearly illustrates David’s righteousness; namely, that, in the midst of so many temptations, he steadily held on his way. He saw many become suddenly rich by gifts, as we still see those who sit at the helm of affairs accumulating to themselves, in a very brief space, a great abundance of wealth, building sumptuous palaces, and extending their lands far and wide. As no allurements could induce him to imitate their example in this, he gave a proof of rare and heroic virtue. He therefore affirms with truth, that although the world accounted them happy, he had not been seduced from his wonted integrity, that thus it might appear that he ascribed more to the providence of God than to evil practices. He, therefore, beseeches God to redeem him, because, being oppressed with wrongs, and tempted in various ways, he relied only on God, trusting that he would deliver him. From this we may conclude, that he was at this time reduced to great straits. He adds, Be merciful to me, by which he shows that this deliverance flows from the grace of God, as its true source; and we have already seen that the cause is often put for the effect.

Calvin: Psa 26:12 - -- This verse may be explained in two ways. Some are of opinion that David declares how carefully he had studied uprightness among men; but I rather thi...

This verse may be explained in two ways. Some are of opinion that David declares how carefully he had studied uprightness among men; but I rather think that he celebrates the grace of God towards him, and, at the same time, vows his gratitude. By the use of the metaphor, therefore, he tells us that he was preserved in safety. And as he knew that it was the hand of God alone which enabled him to stand, he therefore addresses himself to the exercise of praise and thanksgiving. Nor does he merely say, that he will acknowledge in private the goodness of God bestowed upon him, but in public also, that the assemblies of God’s people may be witnesses of it. It is highly necessary that every one should publicly celebrate his experience of the grace of God, as an example to others to confide in him. 578

Defender: Psa 26:3 - -- In the Hebrew text "mercy" and "lovingkindness" are the same word (see note on Psa 25:10)."

In the Hebrew text "mercy" and "lovingkindness" are the same word (see note on Psa 25:10)."

TSK: Psa 26:1 - -- Judge : Psa 7:8, Psa 35:24, Psa 43:1, Psa 54:1; 1Sa 24:15 *marg. 1Co 4:3-6 for : Psa 26:11, Psa 15:2, Psa 25:21; 2Ki 20:3; Pro 20:7; 2Co 1:12 trusted ...

TSK: Psa 26:2 - -- Psa 7:9, Psa 17:3, Psa 66:10, Psa 139:23, Psa 139:24; Job 13:23, Job 31:4-6; Jer 20:12; Zec 13:9

TSK: Psa 26:3 - -- For : Psa 52:1, Psa 85:10-13; Mat 5:44-48; Luk 6:36; 2Co 3:18, 2Co 5:14, 2Co 5:15, 2Co 8:9; Eph 4:32, Eph 5:1, Eph 5:2; Col 3:12, Col 3:13; 1Jo 4:7-12...

TSK: Psa 26:4 - -- Psa 1:1, Psa 119:63, Psa 119:115; Pro 9:6, Pro 12:11, Pro 13:20; Jer 15:17; 1Co 15:33; 2Co 6:17

TSK: Psa 26:5 - -- hated : Psa 31:6, Psa 101:3-8, Psa 139:21, Psa 139:22 will : Psa 1:1; Mat 9:11, Mat 9:12; 1Co 5:9-11

TSK: Psa 26:6 - -- wash : Psa 24:4, Psa 73:13; Exo 30:19, Exo 30:20; Isa 1:16-18; Tit 3:5; Heb 10:19-22 so will : Psa 43:4; Mal 2:11-13; Mat 5:23, Mat 5:24; 1Co 11:28, 1...

TSK: Psa 26:7 - -- That : Psa 9:14, Psa 66:13-15, Psa 95:2, Psa 100:4, Psa 100:5, Psa 116:12-14, Psa 116:18, Psa 116:19, Psa 118:19, Psa 118:27, Psa 134:2; Deu 26:2-10; ...

TSK: Psa 26:8 - -- Lord : Psa 27:4-6, Psa 42:4, Psa 84:1, Psa 84:2, Psa 84:10, Psa 122:1-4, Psa 122:9; 2Sa 15:25; 1Ch 29:3; Isa 38:20, Isa 38:22; Luk 2:46, Luk 2:49, Luk...

TSK: Psa 26:9 - -- Gather not : or, Take not away, Psa 28:1-3; 1Sa 25:29; Mal 3:18; Mat 24:51, Mat 25:32, Mat 25:44, Mat 25:46; Rev 22:14, Rev 22:15 bloody men : Heb. me...

TSK: Psa 26:10 - -- In : Psa 10:14, Psa 11:2, Psa 36:4, Psa 52:2, Psa 55:9-11; Pro 1:16, Pro 4:16; Mic 2:1-3; Mat 26:3, Mat 26:4; Act 23:12 full of : Heb. filled with bri...

TSK: Psa 26:11 - -- I will : Psa 26:1; 1Sa 12:2-5; 2Ch 31:20, 2Ch 31:21; Neh 5:15; Job 1:1; Isa 38:3; Luk 1:6; 1Th 2:10 redeem : Psa 49:7, Psa 49:15, Psa 69:18; Tit 2:14;...

TSK: Psa 26:12 - -- My : Psa 27:11, Psa 40:2; 1Sa 2:9; Pro 10:9 in the : Psa 26:7, Psa 22:22-25, Psa 107:32, Psa 111:1, Psa 122:4; Heb 2:12

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 26:1 - -- 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...

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.

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.

Barnes: Psa 26:2 - -- Examine me, O Lord - The meaning of this verse is, that he asked of God a strict and rigid examination of his case. To express this, the psalmi...

Examine me, O Lord - The meaning of this verse is, that he asked of God a strict and rigid examination of his case. To express this, the psalmist uses three words - "examine; prove; try."These words are designed to include the modes in which the reality of anything is tested, and they imply together that he wished the most "thorough"investigation to be made; he did not shrink from any test. He evidently felt that it was essential to his welfare that the most rigid examination should be made; that the exact truth should be known; that if he was deceived, it was best for himself that he should not be left under the delusion, but that, understanding his own case, he might be led to secure his salvation. The word rendered "examine"means, "to try, to prove,"and is applicable especially to metals: Jer 9:7; Zec 13:9. It means here, "Apply to me such tests as are applied to metals in order to determine their genuineness and their value."

And prove me - A word of similar import. In the original meaning of the word there is a reference to "smell;"to try by the smell; to ascertain the qualities of an object by the smell. Hence, it comes to be used in a more general sense to denote any way of ascertaining the quality of an object.

Try my reins - The word here rendered "try"(test) is one that is most commonly applied to metals; and the three words together express the earnest desire of the psalmist that God would examine into the evidences of his piety - those evidences to which he immediately refers - and apply the proper kind of tests to determine whether that piety was genuine. The word rendered "reins"means properly the "kidneys,"and hence, it is used to denote the inward part, the mind, the soul - the seat of the desires and the affections. See Psa 7:9, note; Psa 16:7, note. We speak now of the "heart"as the seat of the affections or of love. The Hebrews more commonly spoke of the heart as the seat of intelligence or knowledge, and the reins or the "bowels"as the seat of the affections. In itself there was no more impropriety in their speaking of the reins or kidneys as the seat of the affections than there is of our speaking of the heart in that manner. Neither of them is strictly correct; and both modes of speech are founded on popular usage.

Barnes: Psa 26:3 - -- 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....

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.

Barnes: Psa 26:4 - -- I have not sat with vain persons - That is, I have not been found among them; I have not made them my companions. See the notes at Psa 1:1. The...

I have not sat with vain persons - That is, I have not been found among them; I have not made them my companions. See the notes at Psa 1:1. The word "vain"here is in contrast with those who are sincere and true. The expression would be applied to people who are false and hollow; to those who have no sincerity or solidity of character; to those who are hypocrites and pretenders. The psalmist urges it as one evidence of his attachment to God that he had not been found among that class of persons, either as making them his companions, or as taking part with them in their counsels.

Neither will I go in with dissemblers - Neither will I walk with them; neither will I be found in their company. The word here rendered "dissemblers"means properly those who are "hidden"or "concealed;"then, those who hide their purposes or designs from others, or who conceal their real character and intentions. Thus used, the word denotes hypocrites, whose real character is "concealed"or "hidden"from the world. The psalmist says that he had not associated with such people, but that His companionship had been with the open, the frank, the sincere. On this he relied as one evidence of his piety; and this is always an evidence of true religion. See the notes at Psa 1:1.

Barnes: Psa 26:5 - -- I have hated - We have here the same evidence of his piety repeated in another and a stronger form. In the previous verse he had merely stated ...

I have hated - We have here the same evidence of his piety repeated in another and a stronger form. In the previous verse he had merely stated that he had not been found among that class of persons, or that he had not made them his companions. He here says positively that he disapproved of their principles; that he hated the purpose for which they gathered themselves together; that he had no sympathy whatever with them.

The congregation of evil-doers - All such assemblages as were gathered together for wicked purposes, for sin and revelry; to plot wickedness; to injure men; to oppose God.

And will not sit with the wicked - That is, I will not be associated with them. This was the fixed purpose of his soul; and this was then, as it is now, an evidence of true piety. This, moreover, is an "indispensable"evidence of piety. He who does thus sit with the wicked; who makes them his companions and friends; who unites with them in their plans and purposes; who partakes with them in their special amusements and pursuits, cannot possibly be a pious man. If he mingles with such people at all, it must be only as demanded by the necessities of social or civil life; or in the transactions of business; or for the purpose of doing them good. If it is for other purposes, if he makes them his chosen companions and friends, he gives the clearest evidence that his heart is with them, and that it is not with God.

Barnes: Psa 26:6 - -- I will wash mine hands in innocency - The psalmist here refers, as another evidence of his piety, to the fact that it was a ruling purpose of h...

I will wash mine hands in innocency - The psalmist here refers, as another evidence of his piety, to the fact that it was a ruling purpose of his life to be pure, to worship and serve his Maker in purity. He had stated that he had no sympathy with the wicked, and that he did not make them his companions; he now states what his preferences were, and where his heart was to be found. He had loved, and he still loved the worship of God; he delighted in the pure service of the Most High. Washing the hands is an emblem of purity. So Pilate Mat 27:24 "took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person."Compare Deu 21:6-7. The word rendered "innocency"means properly "cleanness, purity;"and perhaps the allusion here is to water that is perfectly pure. The sense of the passage is, that he would endeavor to make himself pure, and would thus worship God. He would not come, practicing iniquity, or cherishing sin in his heart. He would banish all from his mind and heart and life that was wrong, and would come with true love to God, and with the spirit of a sincere worshipper.

So will I compass thine altar, O Lord - In this manner, and with this spirit, I will worship thee. The word "compass"may either mean that he would "embrace"it by throwing his arms around it, or that he would "go round"it with others in a solemn procession in worship. The idea is, that he would come to the altar of God with his offering in sincerity and truth. It was to himself one evidence of sincere piety that he so purposed in his heart, or that he was conscious of a desire to worship God in purity and truth. This desire is always an indication of true piety.

Barnes: Psa 26:7 - -- That I may publish with the voice of thanksgiving - literally, "that I may cause to be heard;"that is, that I may make known to others. The ide...

That I may publish with the voice of thanksgiving - literally, "that I may cause to be heard;"that is, that I may make known to others. The idea is, that he would make known to others what he had learned from God; or that He would make known to them the delights of His service, and seek to win them to His worship. This he would do with a thankful remembrance of the favors which he had himself enjoyed, or as an expression of his gratitude for the mercies which had been conferred on him. As expressive of his gratitude to God, he would endeavor to win others also to His service.

And tell of all thy wondrous works - The wonderful things which thou hast done - thy works of creation, providence, and salvation. His own mind was deeply impressed with the greatness of God’ s works, and he would desire to make the divine actions known as far as possible in the world. Compare Psa 22:22; Psa 66:16; Psa 145:5-6. This is always one of the evidences of true piety. They who have been impressed properly with a sense of the greatness and goodness of God; they who have experienced His pardoning mercy and forgiving grace, desire always to make these things known to others, and to invite them also to partake of the mercies connected with the divine favor. Compare Joh 1:45,

Barnes: Psa 26:8 - -- Lord, I have loved the habitation of thy house - I have loved to dwell in Thy house. See the notes at Psa 23:6. The psalmist often refers to hi...

Lord, I have loved the habitation of thy house - I have loved to dwell in Thy house. See the notes at Psa 23:6. The psalmist often refers to his delight in the house of God - the place of public worship; his love to be there united with the people of God in the solemn services of religion. Compare Psa 84:1-2, Psa 84:4,Psa 84:10; Psa 27:4.

And the place where thine honour dwelleth - Margin, "the tabernacle of thine honor."This might indeed refer to the tabernacle; and the idea might be that he loved the place where that rested in its wanderings. But the more correct meaning is, that he loved the place where the "glory"of God - the Shekinah - the symbol of His presence - rested; that is, the place where God was pleased to manifest Himself, and where He dwelt. Wherever that was, he found pleasure in being there; and that he did thus love the place where God manifested Himself, was to his own mind an evidence of true piety. It is always an evidence of piety, for there can be no true religion where the soul does not find pleasure in the worship of God. A person who does not delight in such a service here, is not prepared for heaven, where God eternally dwells.

Barnes: Psa 26:9 - -- Gather not my soul with sinners - Margin, "take not away."The word rendered "gather,"means properly to "collect;"to "gather,"as fruits, Exo 23:...

Gather not my soul with sinners - Margin, "take not away."The word rendered "gather,"means properly to "collect;"to "gather,"as fruits, Exo 23:10; ears of grain, Rth 2:7; money, 2Ki 22:4. There is the idea of assembling together, or collecting; and the meaning here is, that he desired not to be united with wicked people, or to be regarded as one of their number. It does not refer particularly, as I apprehend, to death, as if he prayed that he might not be cut down with wicked people; but it has a more general meaning - that he did not wish either in this life, in death, or in the future world, to be united with the wicked. He desired that his lot might be with those who revered God, and not with those who were His foes. He was united with those who feared God now; he desired that he might be united with them forever. This is expressive of true religion; and this prayer must go forth really from every pious heart. They who truly love God must desire that their lot should be with his friends, alike in this world and in the world to come, however poor, and humble, and despised they may be; not with sinners, however prosperous, or honored, or joyful, or rich, they may be. The word "my soul"here is synonymous with "me;"and the meaning is, he desired that "he himself"should not thus be gathered with sinners. It is the same word which is commonly rendered "life."

Nor my life - This word properly means "life;"and the prayer is, that his life might not be taken away or destroyed with that class of men. He did not wish to be associated with them when he died or was dead. He had preferred the society of the righteous; and he prayed that he might die as he had lived, united in feeling and in destiny with those who feared and loved God.

With bloody men - Margin, "men of blood."People who shed blood - robbers, murderers - a term used to denote the wicked. See the notes at Psa 5:6.

Barnes: Psa 26:10 - -- In whose hands is mischief - The word here rendered "mischief,"means properly "purpose, counsel, plan;"then, an evil purpose, "mischief, wicked...

In whose hands is mischief - The word here rendered "mischief,"means properly "purpose, counsel, plan;"then, an evil purpose, "mischief, wickedness, crime."The idea is, either that they intended to do mischief, and that they employed their hands to accomplish it, or that the fruit or result of their wicked plans was in their hands; that is, they had in their possession what they had secured by robbery, or plunder, or dishonesty.

And their right hand is full of bribes - Margin: "filled with."The word here rendered "bribes"means properly "a gift,"or "present;"and then, a gift offered to a judge to procure an unjust sentence, 2Ki 16:8; Pro 6:35; Exo 23:8; Deu 10:17. The general meaning is that he did not desire to be associated either with men who openly committed crime, or with those who could be corrupted in the administration of justice.

Barnes: Psa 26:11 - -- But as for me - The Hebrew is, "and I."But there is evidently a contrast between what he purposed to do, and the course of life pursued by thos...

But as for me - The Hebrew is, "and I."But there is evidently a contrast between what he purposed to do, and the course of life pursued by those to whom he had just referred; and this is correctly expressed in our translation, "But as for me."It is a statement of his profession of piety, and of his purpose to lead a religious life. He "meant"- he solemnly "purposed"- to lead a holy life.

I will walk - I will live a life of integrity. See the notes at Psa 1:1.

In mine integrity - Hebrew, in my "perfection."See Psa 7:8, note; Job 1:1, note. The idea is that he intended to live a life of uprightness.

Redeem me - From sin; from trouble; from death. The word "redeem"here implies that he did not claim to be "perfect"in the most absolute sense, even when he expressed his purpose to lead a life of integrity. He felt still that he was a sinner, and that he was dependent on redeeming mercy for salvation. On the word "redeem,"see Psa 25:22, note; Isa 29:22, note. Compare the notes at Isa 43:3.

And be merciful to me - In connection with redemption. The prayer for mercy is always an acknowledgment of guilt, and the plea here shows that with all his purposes of holy living, and notwithstanding all that he had referred to in the psalm as evidence of uprightness of intention and integrity of life, he still felt that he was a sinner, and that his only hope was in the mercy of God.

Barnes: Psa 26:12 - -- My foot standeth in an even place - The word rendered "even place"- מישׁור mı̂yshôr - means properly "righteousness,"or "justic...

My foot standeth in an even place - The word rendered "even place"- מישׁור mı̂yshôr - means properly "righteousness,"or "justice;"then, "evenness, a level region, a plain:"Isa 40:4; Isa 42:16. DeWette renders it, "in a right path."The idea is, either that he was standing now on smooth and level ground; or that he was walking in a straight path, in contradistinction from the crooked and perverse ways of the wicked; that is, he had found now a level road where he might walk securely. The latter is probably the true meaning. He had been anxious about his condition. He had been examining the evidences of his piety. He had had doubts and fears. He had seen much to apprehend, and he had appealed to God to determine the question on which he was so anxious - whether his hope was built on a solid foundation. His path in these inquiries, and while his mind was thus troubled, was like a journey over a rough and dangerous road - a road of hills and valleys - of rocks and ravines. Now he had found a smooth and safe path. The way was level. He felt secure; and he walked calmly and safely along, as a traveler does who has past over dangerous passes and who feels that he is on level ground. The idea is, that his doubts had been dissipated, and he now felt that his evidences of piety were well founded, and that he was truly a child of God.

In the congregations will I bless the Lord - In the assemblies of his people will I praise him. Compare Psa 22:22. The meaning is, that in the great assembly he would offer special praise that God had resolved his doubts, and had given him so clear evidence that he was truly his friend. He would go to the house of God, and there render to Him public praise that he had been able to find the evidence which he desired. No act could be more appropriate than such an act of praise, for there is nothing for which we should render more hearty thanks than for any evidence that we are truly the friends of God, and have a well-founded hope of heaven. 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.

Poole: Psa 26:2 - -- Because it is possible that 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...

Because it is possible that 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.

Poole: Psa 26:3 - -- 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 ...

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 119:142,151Jo 17:17,19 ; believing its promises, and observing its precepts and directions; and not according to the course of the world, as it follows.

Poole: Psa 26:4 - -- I have not sat i.e. chosen or used to converse with them; for sitting is a posture of ease and of continuance. I have been so far from an approbation...

I have not sat i.e. chosen or used to converse with them; for sitting is a posture of ease and of continuance. I have been so far from an approbation or imitation of their wicked courses, (wherewith mine enemies reproach me,) that I have avoided even their company; and if accidentally I came into it, yet I would not abide in it.

With vain persons i.e. with liars, or false and deceitful persons, as the next clause explains it. And vanity is very frequently put for falsehood or lying.

Neither will I go in into their company, or with design to join in their counsels or courses, as the same word is used, Jos 23:7 . And conversation is oft expressed by going out and coming in .

With dissemblers Heb. with such as hide themselves , covering their crafty and wicked designs with fair pretences. I abhor such persons and practices, though I am accused to be such a one.

Poole: Psa 26:5 - -- The congregation of evil-doers either, 1. Their whole rank or society. I have an antipathy against all such persons, without any exception. Or, 2. ...

The congregation of evil-doers either,

1. Their whole rank or society. I have an antipathy against all such persons, without any exception. Or,

2. To meet and join with them in their assemblies and consultations, or sit with them, as it follows.

Poole: Psa 26:6 - -- In innocency or, with integrity , or with a pure heart and conscience. I will not do as my hypocritical enemies do, who content themselves with thos...

In innocency or, with integrity , or with a pure heart and conscience. 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, Exo 29:4 &c.; Deu 21:6 Heb 9:10 , whilst their hearts and lives are filthy and abominable; but

I will wash or I have washed, my hands , and withal purged my heart and conscience from dead works. Compare Isa 1:15 16 1Ti 2:8 .

Compass thine altar i.e. approach to thine 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. By the phrase Of compassing the altar , either,

1. He alludes to some Levitical custom of going about the altar, as the priests did in the oblation of their sacrifices, and the people, especially those of them who were most devout and zealous, who possibly moved from place to place, but still within their own court, that they might discern what was done on the several sides of the altar, and so be the more affected with it. Or rather,

2. He implies that he would offer many sacrifices together, which would employ the priests round about the altar; and so he is said to compass it, because the priests did it in his name, and upon his account, as persons are very oft said in Scripture to offer those sacrifices which the priests offer for them.

Poole: Psa 26:7 - -- Publish or, proclaim , to wit, thy wondrous works as it here follows. With the voice of thanksgiving accompanying my sacrifices with my own sole...

Publish or, proclaim , to wit,

thy wondrous works as it here follows.

With the voice of thanksgiving accompanying my sacrifices with my own solemn thanksgivings and songs of praise.

Poole: Psa 26:8 - -- The habitation of thy house i.e. thy sanctuary and worship; which is an evidence of my piety to thee, as I have given many proofs of my justice and i...

The habitation of thy house i.e. thy sanctuary and worship; which is an evidence of my piety to thee, as I have given many proofs of my justice and integrity towards men. Nothing is more grievous to me than to be hindered from seeing and serving thee there.

Thine honour or, thy glory ; either,

1. The ark so called, 1Sa 4:22 Psa 78:61 . Or

2. Thy glorious and gracious presence, or the manifestation of thy glory, or of thy glorious power, and faithfulness, and goodness.

Poole: Psa 26:9 - -- My soul i.e. my life, as it is explained in the next clause. Do not bind me up in the same bundle, nor put me into the same accursed and miserable co...

My soul i.e. my life, as it is explained in the next clause. Do not bind me up in the same bundle, nor put me into the same accursed and miserable condition, with them. Seeing I have had so great an antipathy against them in the whole course of my life, Psa 26:4,5 , let me not die their death; as Balaam on the contrary desired

to die the death of the righteous Num 23:10 . And 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, Psa 26:6-8 , 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 , Gen 18:23 , but save me in the common calamity, as thou hast promised and used to do in like cases. The Hebrew word asaph , rendered gathering , is oft put for taking away , as Gen 30:23 Isa 4:1 Jer 8:13 16:5 , and that by destruction and death, as 1Sa 15:6 Isa 57:1 Jer 8:13 Eze 34:29 Hos 4:3 . The ground of which phrase may be either, because by death men’ s souls or spirits are gathered and returned to God, Ecc 12:7 , who had dispersed them all the world over; or because the several sorts of men, good and bad, which live here together promiscuously, are there severed, and all of one sort of them gathered together unto their fathers or peoples , as it is expressed, Gen 15:15 Num 20:24 2Ki 22:20 : compare Heb 12:23 .

With sinners profligate and obstinate sinners, as the following words describe them, such being oft called sinners by way of eminency, as 1Sa 15:18 Psa 1:1 104:35 Isa 1:28 33:14 .

Poole: Psa 26:10 - -- In whose hands is mischief who not only imagine mischief in their hearts, but persist in it, and execute it with their hands. Their right hand whic...

In whose hands is mischief who not only imagine mischief in their hearts, but persist in it, and execute it with their hands.

Their right hand which should be stretched out to execute justice, and punish offenders.

Poole: Psa 26:12 - -- In an even place Heb. in rectitude , or in a right, or straight, or plain, or even place which may be understood either, 1. Civilly, or in regard...

In an even place Heb. in rectitude , or

in a right, or straight, or plain, or even place which may be understood either,

1. Civilly, or in regard of his outward condition. So this is opposed to the slippery places, in which wicked men are said to be, Psa 35:6 73:18 Jer 23:12 ; and the sense is, I stand upon a sure and solid foundation, where I fear no fall, nor to be overthrown by the assaults of mine enemies, being under the protection of God’ s promise, and his almighty and watchful providence. Or,

2. Morally, or in regard of his conversation. So the sense is, I do and will persist or continue (which is oft signified by standing , as Psa 1:1 ) in my plain, and 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, or whereof they do falsely accuse me. And so this is the same thing for substance with his

walking in his integrity expressed in the foregoing verse, as also Psa 26:1 .

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 praises, both for thy grace enabling and inclining me to choose, and love, and persevere in the ways of holiness and righteousness, and for thy protection hitherto afforded to me in the midstof all my dangers and troubles, and for that well-grounded assurance which thou hast given me, of thy favour, and of thy future deliverance.

Haydock: Psa 26:1 - -- David's faith and hope in God Will. Literally, "souls." (Haydock) --- Some ancient copies have, "the hands." --- Unjust. Hebrew, "false." (Ha...

David's faith and hope in God

Will. Literally, "souls." (Haydock) ---

Some ancient copies have, "the hands." ---

Unjust. Hebrew, "false." (Haydock) ---

To itself, ought not to be urged no more than eat sibi, vade tibi, Genesis xii. 1., and Canticle of Canticles i. 7. (Calmet) ---

It is a Hebrew idiom. (Haydock) ---

Many find fault with the Septuagint and Vulgate in this place, but without reason; and they do not agree in their versions. Symmachus and St. Jerome come near to us. Puach means to breathe, or entangle; and our version intimates, that "iniquity has entangled itself:" vipheach chamas, "and open lying." (St. Jerome) (Berthier) ---

The accusers of Susanna, and of our Saviour, could not agree in their testimony. The Chaldeans continually calumniated the captives, Isaias lii. 4., and Jeremias l. 33. (Calmet) ---

Worldlings still do the same, (Matthew v.) delighting in lies, which will prove their own ruin. (Worthington)

Haydock: Psa 26:1 - -- Anointed. Hebrew has only, David. The rest of the title occurs only in some copies of the Septuagint, (Eusebius; Calmet) and is not of divine autho...

Anointed. Hebrew has only, David. The rest of the title occurs only in some copies of the Septuagint, (Eusebius; Calmet) and is not of divine authority. Yet if any attention be paid to it, we must suppose that David composed this psalm before his second anointing, as he speaks of great dangers. But this is all uncertain. (Berthier) ---

For dangers threatened David even after he had been declared king. (Haydock) ---

Before Samuel anointed him, he was not endued with the spirit of prophecy. See 1 Kings xvi. 13., and 2 Kings ii. 4., and v. 3. (Calmet) ---

Some suppose that he alludes to the entertainment given him by Abimelech[Achimelech?] , (ver. 5 and 12.; Theodoret) or to that night when, fearless of danger, he took away Saul's cup; (Ferrand) while Abenezra and De Muis rather believe, that he composed this psalm when his people dissuaded him from going out to battle, 2 Kings xxi 17. It expresses the sentiments of the Levites in captivity, (Calmet) and most beautifully consoles the just in distress. David did not write this for himself alone, but for all future generations. Hence it is not necessary to discover the particular circumstances of his life, to which this and many other psalms allude; nor is there any difficulty in explaining away the various imprecations, as they are not directed against any individual, but relate to all the enemies of the soul; while they foretell what the wicked shall suffer. (Berthier) ---

Afraid. "Find one more powerful, and then fear." (St. Augustine) ---

God both giveth light and strength, so that no enemy can hurt his servants, Luke xxi. 15. (Worthington)

Haydock: Psa 26:2 - -- Flesh. This expression marks the fury of his enemies. See Job xix. 22., and xxxi. 31. (Calmet) --- That. Hebrew and Septuagint, "and my foes." ...

Flesh. This expression marks the fury of his enemies. See Job xix. 22., and xxxi. 31. (Calmet) ---

That. Hebrew and Septuagint, "and my foes." This may denote domestic, and the former word public, enemies. (Haydock) ---

Weakened. Hebrew also, "have stumbled." Those who came to take Jesus Christ, verified this prediction, John xviii. 6. (Calmet)

Haydock: Psa 26:3 - -- This; God's protection (Haydock) and light, (Menochius) or in the very heat of battle: prælium. Septuagint express the Hebrew feminine pronoun, a...

This; God's protection (Haydock) and light, (Menochius) or in the very heat of battle: prælium. Septuagint express the Hebrew feminine pronoun, as they do with the Vulgate, ver. 4, unam. There is no neuter in Hebrew, which commonly uses the feminine, instead. (Calmet) ---

It may be deemed too scrupulous an exactitude, to express this in a version. The word petition may be understood. (Berthier) (Menochius) ---

The one petition of David comprised every blessing; as he had his mind bent on heaven. (Du Hamel)

Haydock: Psa 26:4 - -- House; the tabernacle, (Haydock) or temple, (Calmet) unless he may rather allude to God's presence and union, or his enjoyment in heaven. (Berthier)...

House; the tabernacle, (Haydock) or temple, (Calmet) unless he may rather allude to God's presence and union, or his enjoyment in heaven. (Berthier) ---

He had already expressed a similar wish, Psalm xxv. 8. (Calmet) ---

"When we love what God approves, he will surely grant our request. (St. Augustine) ---

David esteemed it as a special benefit to be in the Catholic Church, which is the only true house of God. (Worthington) ---

Delight; beauty and sweetness, as the Hebrew implies. Many of the ancients read, "the will," voluntatem, with Sixtus V, &c. But the edition of Clement VIII agrees with the Hebrew and Oriental versions. (Calmet) ---

To comply with God's will, is the only means of arriving at his beatific vision. (Haydock) ---

David was more grieved at being kept at a distance from the tabernacle, than from his own family. He envied the happiness of those who could attend the divine worship. (Menochius)

Haydock: Psa 26:5 - -- Tabernacle; in the Catholic Church, so that the enemy can either not find, or at least cannot hurt, my soul. (Worthington) --- I hope one day to en...

Tabernacle; in the Catholic Church, so that the enemy can either not find, or at least cannot hurt, my soul. (Worthington) ---

I hope one day to enjoy rest in the temple. (Calmet) ---

The verbs are in the future, in Hebrew both here and in the following verse. But they may be as well explained in the sense of the Vulgate. Those who find themselves in danger, must still have recourse to God's presence, (Berthier) where, as (Haydock) in the asylum of the tabernacle, (Menochius) or of the temple, they will be protected. (Calmet) ---

God rewards those with glory in death, who have suffered for his name. (Worthington)

Haydock: Psa 26:6 - -- Round. Hebrew, "my enemies around." But the Septuagint understand it of David, (Berthier) or of the priest, who poured the blood of the victims on ...

Round. Hebrew, "my enemies around." But the Septuagint understand it of David, (Berthier) or of the priest, who poured the blood of the victims on different sides of the altar. (Haydock) ---

Jubilation: singing and music, which are styled the fruit, or calves of the lips, Isaias lvii. 19., and Osee xiv. 3. (Calmet) ---

David diligently recounted God's benefits, with all his heart and voice. (Worthington) ---

He offered sacrifices by ministry of the priests, on the altar of holocausts, which was not in, but before, the tabernacle. (Menochius)

Haydock: Psa 26:7 - -- To thee, is understood in Hebrew and the Roman Septuagint. (Haydock)

To thee, is understood in Hebrew and the Roman Septuagint. (Haydock)

Haydock: Psa 26:8 - -- Face hath. Hebrew pointed, "faces seek ye." But Septuagint, St. Jerome, Chaldean, &c., take no notice of these points; and even Protestants' margin...

Face hath. Hebrew pointed, "faces seek ye." But Septuagint, St. Jerome, Chaldean, &c., take no notice of these points; and even Protestants' marginal note has, "My heart said unto thee, Let my face seek thy face;" (Berthier) though in the text they derange the words, and add, " When thou saidst, Seek ye my face, my heart said," &c. (Haydock) ---

Seek. "I have sought for no reward besides thee." (St. Augustine) ---

I have earnestly desired to see thee face to face, 1 Corinthians xiii. 12. (Worthington)

Haydock: Psa 26:9 - -- Decline not. Hebrew, "put not away." (Protestants) But the Vulgate seems preferable. --- Forsake. Septuagint (Complutensian and Aldine) Greek:...

Decline not. Hebrew, "put not away." (Protestants) But the Vulgate seems preferable. ---

Forsake. Septuagint (Complutensian and Aldine) Greek: me aposkorakises, "send me not to the crows," an expression borrowed from profane authors, who said, "to the crows," when they held a person in sovereign contempt. (Theodoret; Berthier) ---

Grabe substitutes this word, though the Alexandrian and Vatican manuscripts agree with us. (Haydock) ---

There seems to be a gradation in the condition of the reprobate here observed. God hides his countenance, withdraws, abandons, and despises them; and they only perceive their misery, when it is too late. (Berthier) ---

David implores aid in this life, and deprecates the divine anger, looking upon himself as an orphan, whom God takes under his special protection. (Worthingtonn)

Haydock: Psa 26:10 - -- For. Hebrew, "Though." David's parents fled to him, 1 Kings xxii. 1. Yet they had made small account of him, till Samuel called him forth, 1 Kings...

For. Hebrew, "Though." David's parents fled to him, 1 Kings xxii. 1. Yet they had made small account of him, till Samuel called him forth, 1 Kings xvi. 10. The father-in-law and mother-in-law may be also designated. When a saint is deprived of every human advantage, he may still say with St. Augustine, "They have taken from me what God gave, but they have not taken God from me, who gave those things." (Berthier) ---

Though I am like an orphan, I hope for all good from God, my father, Isaias lxiii. 16. (Calmet)

Haydock: Psa 26:11 - -- Enemies, who strive to pervert me. Keep me in the right path, which thou hast already made known to me. (Worthington)

Enemies, who strive to pervert me. Keep me in the right path, which thou hast already made known to me. (Worthington)

Gill: Psa 26:1 - -- 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 kn...

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, 1Sa 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;

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.

Gill: Psa 26:2 - -- Examine me, O Lord,.... His cause, his integrity, and trust in the Lord, as silver and gold are examined by the touchstone, the word of God, which is ...

Examine me, O Lord,.... His cause, his integrity, and trust in the Lord, as silver and gold are examined by the touchstone, the word of God, which is the standard of faith and practice;

and prove me; or "tempt me" r; as Abraham was tempted by the Lord; and his faith in him, and fear of him, and love to him, were proved to be true and genuine;

try my reins and my heart; the thoughts, desires, and affections of it, as gold and silver are tried in the furnace; and so God sometimes tries the faith and patience of his people by afflictive providences; and this examination, probation, and trial, are made by him, not for his own sake, who knows the hearts and ways of all men; but for the sake of others, to make known either to themselves or others the truth of grace that is in them, and the uprightness of their hearts and ways; and it was on this account the psalmist desired to pass under such an examination.

Gill: Psa 26:3 - -- 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 Saviou...

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.

Gill: Psa 26:4 - -- I have not sat with vain persons,.... Or "men of vanity" t; who are full of it; who are addicted to the vanities of the world; who pursue the riches, ...

I have not sat with vain persons,.... Or "men of vanity" t; who are full of it; who are addicted to the vanities of the world; who pursue the riches, honours, pleasures, and profits of it; which is no other than walking in a vain show: whose thoughts, words, and actions are vain; who are vainly puffed up in their fleshly mind, and walk in the vanity of it; who take the name of God in vain, and whose common discourse is foolish, frothy, light, and empty; and who are men of a vain conversation, and are rash, imprudent, and deceitful: men of bad principles may very well go by this name, who are vain and unruly talkers, and whose doctrines are doctrines of vanity, and no other than vain babbling; and also men guilty of idolatrous practices, who observe lying vanities, and worship them, and lift up their souls unto them; with such vain men, in any of these senses, the psalmist would have nothing to do; he would not keep company with them, nor have any communion, consultation, and conversation with them; it may be, he may have some respect to the men that were about Saul, to whom such a character agreed; or he may say this, and what follows, to remove a calumny cast upon him and his friends; as if they that were with him were such men as here described, and in Psa 26:5;

neither will I go in with dissemblers: or "hidden" or "unknown" persons u, who lie in private lurking places, to murder the innocent, or secretly take away the good names and characters of men, and it is not known who they are; or who commit sin secretly; go into secret places to do their works in the dark, and hide themselves to do evil; as the Targum, Jarchi, Kimchi, and Ben Melech, interpret it; who love darkness rather than light, because their deeds are evil; or who cover themselves with lying and flattering words, that it is not known what their real intentions be; they speak one thing, and mean another; are an assembly of treacherous men: such are all deceitful workers, who lie in wait to deceive, and walk in craftiness; and hypocrites, who have the form of religion, but are strangers to the power of it; and who are to be turned away from, and avoided; the houses, assemblies, cabals, and company of such, are to be shunned; see Gen 49:6; or such as are "signed", or "marked"; that is, infamous persons w.

Gill: Psa 26:5 - -- I have hated the congregation of evildoers,.... That do harm to the persons, characters, or properties of men; and who meet together in bodies, to con...

I have hated the congregation of evildoers,.... That do harm to the persons, characters, or properties of men; and who meet together in bodies, to consult and form schemes to do mischief, and have their assemblies to encourage each other in it; these, their works and actions, the psalmist hated, though not their persons; and showed his displicency at them, and dislike and disapprobation of them, by absenting from them; see Jer 15:17;

and will not sit with the wicked; ungodly and unrighteous men, sons of Belial; for with such what fellowship and concord can there be? 2Co 6:14; the word x signifies restless and uneasy persons, who cannot rest unless they do mischief; are like the troubled sea, continually casting up mire and dirt, Isa 57:20; now, by all this the psalmist means not that good men should have no manner of conversation with the men of the world: for then, as the apostle says, we must needs go out of the world, 1Co 5:9. Conversation in civil things, in matters of trade and business, is lawful; though all unnecessary conversation in things of civil life is to be shunned; no more should be had than what natural relation and the business of life require; but all conversation in things criminal is to be avoided; company is not to be kept with them, so as to join them in anything sinful; this is to harden them in their evil ways, and it brings into danger and into disgrace: a man is known and is judged of by the company that he keeps; and evil communications corrupt good manners.

Gill: Psa 26:6 - -- I will wash my hands in innocency,.... The Vulgate Latin version renders it, "among innocent persons"; men of a holy harmless life and conversation; w...

I will wash my hands in innocency,.... The Vulgate Latin version renders it, "among innocent persons"; men of a holy harmless life and conversation; with these he determined to converse in common, and not with such as before described; or the sense is, that he would wash his hands, in token of his innocence, integrity, and uprightness, he had before spoke of, and of his having nothing to do with such evil men as now mentioned; see Deu 21:6; "hands" are the instrument of action, and to "wash" them may design the performance of good works, Job 9:30; and to do this "in innocency", or "purity", may signify the performance of them from a pure heart, a good conscience, and faith unfeigned; and particularly may have some respect to the lifting up of holy hands in prayer to God, previous to public worship; there seems to be an allusion to the priests washing their hands before they offered sacrifice, Exo 30:19;

so will I compass thine altar, O Lord; frequent the house of God, where the altar was, and constantly attend the worship and ordinances of God; the work of the altar being put for the whole of divine service; the altar of burnt offering is here meant, which was a type of Christ; see Heb 13:10; reference is had to the priests at the altar, who used to go round it, when they laid the sacrifice on the altar, and bound it to the horns of it, at the four corners, and there sprinkled and poured out the blood; compare Psa 43:4; in order to which they washed their hands, as before; and in later times it was usual with the Heathens y to wash their hands before divine service.

Gill: Psa 26:7 - -- That I may publish with the voice of thanksgiving,.... Or "cause to hear with the voice of confession" z: the meaning is, that the view of the psalmis...

That I may publish with the voice of thanksgiving,.... Or "cause to hear with the voice of confession" z: the meaning is, that the view of the psalmist, in compassing the altar of God in the manner he proposed, was not to offer upon it any slain beast; but to offer the sacrifices of praise upon that altar, which sanctifies the gift, and from whence they come with acceptance to God; even for all mercies, both temporal and spiritual, and that with a confession and acknowledgment of sin and unworthiness; all this is agreeable to the will of God; it is well pleasing in his sight, what glorifies him, and is but our reasonable service;

and tell of all thy wondrous works; of creation and providence; and especially of grace and redemption; this is the business of saints in God's house below, and will be their employment in heaven to all eternity. Jarchi on the place says, that this song of praise has in it what relates to future times, to Gog, to the days of the Messiah, and to the world to come.

Gill: Psa 26:8 - -- Lord, I have loved the habitation of thy house,.... Meaning the tabernacle, for as yet the temple was not built; which was an habitation for the saint...

Lord, I have loved the habitation of thy house,.... Meaning the tabernacle, for as yet the temple was not built; which was an habitation for the saints, where they chose to dwell, and reckoned it their happiness, and was the habitation of the Lord himself: the sanctuary was built for that purpose; and between the cherubim, over the mercy seat, he took up his residence; hence it follows,

and the place where thine honour dwelleth: or "glory" a: when the tabernacle was set up, the glory of the Lord filled it, as it did the temple, when it was dedicated, Exo 40:35. The psalmist expresses his love to this place, in opposition to the, congregation of evildoers, which he hated, Psa 26:5; and to remove a calumny from him, that being among the Philistines, and at a distance from the house of God, his affections were alienated from it; whereas it was his greatest concern that he was debarred the privileges of it; see Psa 42:1; besides, he had showed his great regard to it by his constant attendance before his exile, as he did after it, Psa 42:3; and it was out of pure love to the worship of God, and with real pleasure and delight, that he did attend; and not through custom, and in mere form, Psa 122:1. The Lord's house is loved by his people, because of his word and ordinances, which are ministered there, and because of his presence in it: or else what was typified by the tabernacle in here designed; either the tabernacle of Christ's human nature, called the true tabernacle, Heb 8:2; in which the fulness of the Godhead dwells; which the Son of God, the brightness of his Father's glory, inhabits; and in the redemption and salvation wrought out in it the glory of all the divine attributes is displayed; and Christ incarnate is the mercy seat from which God communes with his people, and is their way of access unto him, and whereby they have fellowship with him; and who is loved by the saints sincerely, above all creatures and things, and in the most ardent and affectionate manner: or heaven itself, of which the tabernacle was a figure, Heb 9:24; which is the habitation of the holiness and glory of God, and in which are many mansions or dwelling places for his people; and is the continuing city they seek, the heavenly and better country they are desirous of, and where their hearts and affections are; because there their God, their Saviour, and their treasure be; which sense seems to be confirmed by what follows.

Gill: Psa 26:9 - -- Gather not my soul with sinners,.... Profligate and abandoned ones, such as are notoriously profane, and who live and die impenitent ones; otherwise a...

Gather not my soul with sinners,.... Profligate and abandoned ones, such as are notoriously profane, and who live and die impenitent ones; otherwise all men are sinners: the sense is, either that he desires that he might not, by any means, be brought into the company of such persons, be joined unto them, and have a conversation with them, which would be uncomfortable, dishonourable, and dangerous; or that God would not destroy him with them; and that he might not die the death of the wicked, nor be gathered with them at death: death is often expressed by a man's being gathered to his people, and to his fathers; see 2Ki 22:20; the body is gathered to the grave, the soul returns to God that gave it, and has its place assigned by him; the souls of the righteous are gathered into heaven, Christ's garner; the souls of the wicked into hell; the psalmist deprecates being gathered with them;

nor my life with bloody men; that thirst after blood, lie in wait for it, shed it, and are drunk with it, as the antichristian party; these God abhors and detests; nor shall they live out half their days, and their end is miserable.

Gill: Psa 26:10 - -- In whose hands is mischief,.... Every abominable wickedness; as idolatry, adultery, murder, &c. the word signifies and is sometimes used for mischief...

In whose hands is mischief,.... Every abominable wickedness; as idolatry, adultery, murder, &c. the word signifies and is sometimes used for mischief conceived in the mind, artificially devised and contrived there; here mischief committed, the hand being the instrument of action, and intends whatever is prejudicial to the person, character, and properties of men;

and their right hand is full of bribes; whereby the eyes of judges are blinded, the words of the righteous perverted, men's persons respected, and judgment wrested, Deu 16:19.

Gill: Psa 26:11 - -- But as for me, I will walk in mine integrity,.... In which he had hitherto walked, Psa 26:1; or it may express his faith, that after he was gathered b...

But as for me, I will walk in mine integrity,.... In which he had hitherto walked, Psa 26:1; or it may express his faith, that after he was gathered by death he should walk in uprightness and righteousness, in purity and perfection, with Christ in white, and behold the face of God in righteousness; see Isa 57:1;

redeem me; from the vain conversation of the wicked, from all troubles, and out of the hands of all enemies;

and be merciful unto me; who was now in distress, being persecuted by Saul, and at a distance from the house of God: this shows that mercy is the source and spring of redemption, both temporal and spiritual; and that the psalmist did not trust in and depend upon his present upright walk and conversation, but in redemption by Christ, and upon the mercy of God in Christ.

Gill: Psa 26:12 - -- My foot standeth in an even place,.... Or "in a plain" b; in a sure place; on Christ the sure foundation, and who is the plain way and path to eternal...

My foot standeth in an even place,.... Or "in a plain" b; in a sure place; on Christ the sure foundation, and who is the plain way and path to eternal life; see Psa 27:11; or in the ways and worship of God, prescribed by his word; and so denotes steadfastness and continuance in them;

in the congregations will I bless the Lord; in the assemblies of the saints, in the churches of Christ below, and in the great congregation above, in the general assembly and church of the firstborn; where it is the work of saints now, and will be hereafter, to praise the Lord, for all his mercies temporal and spiritual.

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 26:1 Heb “for I in my integrity walk.”

NET Notes: Psa 26:2 Heb “evaluate my kidneys and my heart.” The kidneys and heart were viewed as the seat of one’s volition, conscience, and moral chara...

NET Notes: Psa 26:3 The psalmist’s awareness of the Lord’s faithfulness and…loyalty toward him motivates him to remain loyal to the Lord and to maintain...

NET Notes: Psa 26:4 Heb “[those who] conceal themselves.”

NET Notes: Psa 26:5 Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.

NET Notes: Psa 26:6 Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with v...

NET Notes: Psa 26:7 The two infinitival forms (both with prefixed preposition -לְ, lamed) give the purpose for his appearance at the altar.

NET Notes: Psa 26:8 Heb “the place of the abode of your splendor.”

NET Notes: Psa 26:9 Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line).

NET Notes: Psa 26:10 Heb “and their right hand is full of a bribe.”

NET Notes: Psa 26:11 Or “redeem me.”

NET Notes: Psa 26:12 Heb “my foot stands in a level place.”

Geneva Bible: Psa 26:1 "[A Psalm] of David." Judge me, ( a ) O LORD; for I have walked in mine integrity: I have trusted also in the LORD; [therefore] I shall not slide. ( ...

Geneva Bible: Psa 26:2 Examine me, O LORD, and prove me; try my ( b ) reins and my heart. ( b ) My very affections and inward motions of the heart.

Geneva Bible: Psa 26:3 For thy ( c ) lovingkindness [is] before mine eyes: and I have walked in thy truth. ( c ) He shows what stayed him, that he did not recompense evil f...

Geneva Bible: Psa 26:4 I have not ( d ) sat with vain persons, neither will I go in with dissemblers. ( d ) He declares that they cannot walk in simplicity before God, that...

Geneva Bible: Psa 26:6 I will ( e ) wash mine hands in innocency: so will I compass thine altar, O LORD: ( e ) I will serve you with a pure affection, and with the godly th...

Geneva Bible: Psa 26:9 ( f ) Gather not my soul with sinners, nor my life with bloody men: ( f ) Destroy me not in the overthrow of the wicked.

Geneva Bible: Psa 26:10 In whose hands [is] ( g ) mischief, and their right hand is full of bribes. ( g ) Whose cruel hands execute the malicious devises of their hearts.

Geneva Bible: Psa 26:12 My foot standeth in ( h ) an even place: in the congregations will I bless the LORD. ( h ) I am preserved from my enemies by the power of God, and th...

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Commentary -- Verse Range Notes

TSK Synopsis: Psa 26:1-12 - --1 David resorts to God in confidence of his integrity.

MHCC: Psa 26:1-12 - --David here, by the Spirit of prophecy, speaks of himself as a type of Christ, of whom what he here says of his spotless innocence was fully and eminen...

Matthew Henry: Psa 26:1-5 - -- 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...

Matthew Henry: Psa 26:6-12 - -- 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 h...

Keil-Delitzsch: Psa 26:1-3 - -- Psa 26:1-2 The poet, as one who is persecuted, prays for the vindication of his rights and for rescue; and bases this petition upon the relation ...

Keil-Delitzsch: Psa 26:4-5 - -- He still further bases his petition upon his comportment towards the men of this world; how he has always observed a certain line of conduct and con...

Keil-Delitzsch: Psa 26:6-8 - -- The poet supports his petition by declaring his motive to be his love for the sanctuary of God, from which he is now far removed, without any fault ...

Keil-Delitzsch: Psa 26:9-11 - -- It is now, for the first time, that the petition compressed into the one word שׁפטני (Psa 26:1) is divided out. He prays (as in Psa 28:3), tha...

Keil-Delitzsch: Psa 26:12 - -- The epilogue. The prayer is changed into rejoicing which is certain of the answer that shall be given. Hitherto shut in, as it were, in deep trackle...

Constable: Psa 26:1-12 - --Psalm 26 In this psalm, which is similar to Psalm 25 but does not contain confession, David asked for Go...

Constable: Psa 26:1-3 - --1. Assertion of integrity 26:1-3 When David asked God to vindicate him he was praying that the L...

Constable: Psa 26:4-8 - --2. Proof of integrity 26:4-8 26:4-5 David cited his separation from sinners and their assemblies as evidence that he was not wicked and deceitful (cf....

Constable: Psa 26:9-12 - --3. Prayer for reward 26:9-12 26:9-10 David asked God to spare him from a premature death in the company of the wicked. Evidently he expected God to ju...

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Introduction / Outline

JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Outline) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 26 (Chapter Introduction) Overview Psa 26:1, David resorts to God in confidence of his integrity.

Poole: Psalms (Book Introduction) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 26 (Chapter Introduction) THE ARGUMENT This Psalm was certainly made by David when he was in distress, and particularly when he was falsely accused and defamed by his advers...

MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 26 (Chapter Introduction) David, in this psalm, appeals to God touching his integrity.

Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 26 (Chapter Introduction) Holy David is in this psalm putting himself upon a solemn trial, not by God and his country, but by God and his own conscience, to both which he ap...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 26 (Chapter Introduction) INTRODUCTION TO PSALM 26 Psalm of David. The occasion of this psalm seems to be the quarrel between Saul and David, the former listening to calumni...

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