Psalms 26

Psalms 26AN appeal to God’s justice and omniscience, Psalms 26:1-3, enforced by a disavowal of all sympathy and communion with the wicked, Psalms 26:4-6, and a profession of devotion to God’s service, Psalms 26:7-8, with an earnest prayer to be delivered from the death of those whose life he abhors, Psalms 26:9-10, and an expression of strong confidence that God will hear his prayer, Psalms 26:11-12. There is a certain similarity of form between this psalm and the foregoing, which, together with their collocation in the Psalter, makes it not improbable that they were designed to constitute a pair or double psalm.

1. (Psalms 26:1) By David. Judge, me, Jehovah, for I in my integrity have walked, and in Jehovah I have trusted; I shall not swerve (or slip). The correctness of the title is confirmed by the resemblance of the psalm itself to several, the authorship of which is undisputed, more especially Psalms 15, 17,. 18 and 24.—Judge me, do me justice, vindicate or clear me. See above, on Psalms 17:1-2.— In my integrity of purpose and of principle. To this is added its inseparable adjunct, trust in God.— Walked, lived, pursued a certain course of conduct. See above, on Psalms 1:1.

The last clause is by some explained as the expression of a wish, let me not be moved. But there is no reason for departing from the strict sense of the future, as expressing a confident anticipation. Swerve, as in Psalms 18:37 (36), Psalms 37:31. 2. (Psalms 26:2) Try me, Jehovah, and prove me; assay my reins and my heart. The first verb is supposed by etymologists to signify originally trial by touch, the second by smell, and the third by fire. In usage, however, the second is constantly applied to moral trial or temptation, while the other two are frequently applied to the testing of metals by the touchstone or the furnace. This is indeed the predominant usage of the third verb, which may there-fore be represented by the technical metallurgic term, assay. See above, on Psalms 17:3, where two of the same verbs occur.— Reins and heart are joined, as seats of the affections. See above, on Psalms 7:10 (9).— The prayer of this verse is an appeal to God’s omniscience for the psalmist’s integrity of purpose, which agrees much better with the context than the explanation of hpvrc as a participle, and of the last clause as an affirmation, purified (or purged) are my reins and my heart. 3. (Psalms 26:3) For thy mercy (is) before my eyes, and I have walked in thy truth. This verse assigns a reason for his confident persuasion that he shall not slide, to wit, because God’s mercy is before his eyes, literally, in front of them, i.e. constantly in view, as an object of memory and ground of hope. He is also encouraged by his previous experience of God’s truth or faithfulness. See above, on Psalms 25:5. The verb translated walked is an intensive form of that used in Psalms 26:1 above, and Psalms 26:11 below. It means properly to walk about or to and fro, and expresses more distinctly than the primitive verb, the idea of continuous habitual action. “My constant experience of thy mercy and thy faithfulness assure me that I shall not fall away hereafter.” 4. (Psalms 26:4) I have not sat with men of falsehood, and with hidden (men) I will not go.

He is further encouraged to believe that he will be sustained because he has not hitherto espoused the cause of those who hate God.—Men of falsehood, liars or deceivers, which appears to suit the context better than the wider sense of vain men, i.e. destitute of all moral goodness, good for nothing, worthless. See above; on Psalms 5:7 (6), Psalms 24:4. The same class of persons are described in the last clause as masked, disguised, or hypocritical.—Sat, not merely in their company, but in their councils, taking part in their unlawful machinations. The change of tense is anything rather than unmeaning. “I have not sat with them in time past, and I will not go with them in time to come.” The form of expression is borrowed from Genesis 49:6. 5. (Psalms 26:5) I hate the assembly of evil-doers, And will not sit with the wicked. Commentary on this verse is not included by Alexander. This is reminiscent of Psa 1:1-2. He does not walk (participate) in the counsel of the wicked. Neither does he stand in (or follow) the way (pathway) of sinners (the worldly). And he does not sit in the seat of the scoffers (those who ridicule the things of God)…Isn’t this the attitude that Christians should have today?

6. (Psalms 26:6) I will wash in innocence my hands, and will compass thy altar, O Jehovah! To the negative professions of the two preceding verses he now adds a positive declaration of his purpose. Not content with abstaining from all share in the counsels of the wicked, he is fully resolved to adhere to the service of the Lord. He will cleanse himself from all that would unfit him for that service, and then cleave to the sanctuary where God dwells. The expression in the first clause seems to be copied from Genesis 20:5, and the symbol or emblem from Deuteronomy 21:6. (Compare Matthew 27:24.) Whether compassing the altar be explained to mean going round it in procession, or embracing it, the idea expressed is still that of close adherence and devoted attachment.
7. (Psalms 26:7) To make known with a voice of thanksgiving, and to recount all thy wondrous works. The object of the acts described in the preceding verse was to promote’s God’s glory. To make known, literally to cause to hear or to be heard. The clause admits of several constructions.
8. To publish thanksgivings with the voice.
9. To publish with a thankful voice, without expressing what.
10. To publish and recount all thy wondrous works with a voice of thanksgiving. The last is on the whole entitled to the preference. — The last word in the verse is a passive participle, meaning wonderfully made or done. The plural feminine is used indefinitely like the neuter in Greek and Latin, to mean things done wonderfully, which is also the idea of the common version, wondrous works.
11. (Psalms 26:8) Jehovah, I have loved the habitation of thy house, and the place of the dwelling of thy glory. This verse expresses more directly and literally the idea of ver. 6 above, and shows that his compassing the altar was intended to denote his love for the earthly residence of God, the altar being there put for the whole sanctuary, which is here distinctly mentioned. The habitation of thy house might be understood to mean a residence in it; but the usage of the first noun and the parallelism chew that it rather means the place where thy house dwells, perhaps in allusion to the migratory movements of the ark and its appendages before the time of David. So too in the last clause, Hebrew usage would admit of the translation, thy glorious dwelling-place, as in Psalms 20:7 (6); but the use in the Pentateuch, signifies the visible presence of Jehovah (Exodus 24:16; Exodus 40:34-35), and seems decisive in favour of explaining it the place where thy glory dwells, i.e. where the glorious God is pleased to manifest his presence.
12. (Psalms 26:9) Take not away my soul with sinners, and with men of blood my life. The primary meaning of the first verb is to gather, as a harvest or as fruit, a figure not unfrequently applied in various languages to death, here described as the taking away of the life or soul. This verse and the next contain a prayer that he may die as he has lived; that since he has had no community of interest or feeling with ungodly men in life, he may not be united with them in his death.— Men of blood, literally bloods, i.e. murderers, either in the strict sense or by metonymy for sinners of the worst class. See above, on Psalms 5:7 (6). Another idiomatic plural in this sentence is the word lives at the end, which is used as an abstract simply equivalent to life in English.
13. (Psalms 26:10) In whose hands is crime, and their right hand is filled with a bribe. The first clause exhibits the peculiar construction of the relative in Hebrew with the personal pronoun expressed, of which it is the substitute in other languages. Who (or as to whom)—in their hands (is) crime. This last word is a very strong one, used in the Law to denote specifically acts of gross impurity, but signifying really any wicked act or purpose. The common version, mischief, is too weak. The last word in the verse denotes especially a judicial bribe (Psalms 15:5), and may be intended to suggest that the whole description has reference to unrighteous rulers, or to wicked men in public office.
14. (Psalms 26:11) And I in my integrity will walk; redeem me and be merciful to me. The use of the conjunction and emphatic pronoun is the same as in Psalms 2:6 above. Our idiom would require an adversative conjunction, but I, in opposition to the sinners just described, but as for me, I will still walk as I have done in sincerity and simplicity of purpose. The obvious contrast of the tenses here and in Psalms 26:1, may serve to shew how seldom they are used promiscuously or confounded.— That the Psalmist’s perfection or integrity was neither absolute nor inherent, is clear from the petition of the last clause. He expects still to be perfect, not because he is without sin, but because he hopes to be redeemed from its dominion through the mercy of Jehovah.
15. (Psalms 26:12) My foot stands in an even place; in the assemblies will I bless Jehovah. As a state of danger and distress might be compared to a precipitous and rugged path, so one of ease and safety is denoted by a smooth or level path. My foot (now) stands, or has (at last) stood, found a resting-place, implying previous wanderings and hardships.— The assemblies primarily meant are no doubt the stated congregations at the sanctuary. The determination to praise God implies a strong assurance that the occasion for so doing will be granted. See above, on Psalms 5:8 (7). The whole verse indeed is an expression of confident belief that God will hear and answer the foregoing prayers, and thus, as in many other psalms, we are brought back at the conclusion to the starting-point. Compare the last clause of Psa 26:1.