John Gill Commentary Psalms 26

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" ^F15. 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, (1 Samuel 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 where 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"; 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" ^F17 ; 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.

FOOTNOTES:

• F15: (ymtb) "in perfectione mea", Pagninus, Montanus, Vatablus; so the Targum, Ainsworth.
• F17: "Ne nutare me patiaris", Gejerus.

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" ^F18 ; 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.

FOOTNOTES:

• F18: (ynon) "tenta me", Pagninus, Montanus, Junius & Tremellius

For your 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 your 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 was accustomed to and constant in, as the word ^F19 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.

FOOTNOTES:

• F19: (ytklhth) "ambulavi indesinenter et sedulo", Gejerus; so Junius & Tremellius, Piscator.

I have not sat with vain persons
Or "men of vanity" ^F20 ; 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 (Psalms 26:5) ;

neither will I go in with dissemblers :
or "hidden" or "unknown" persons, 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 (Genesis 49:6) (Jeremiah 9:2) ;

Or such as are "signed", or "marked"; that is, infamous persons ^F23 .

FOOTNOTES:

• F20: (awv ytm Me) "cum hominibus vanitatis", Gejerus, Michaelis.
• F23: Vide Schultens de def. Hod. ling. Heb. s. 188.

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 (Jeremiah 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? (2 Corinthians 6:14 2 Corinthians 6:15) ; the word ^F24 signifies restless and uneasy persons, who cannot rest unless they do mischief; are like the troubled sea, continually casting up mire and dirt, (Isaiah 57:20Isaiah 57:21) ; 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, (1 Corinthians 5:9 1 Corinthians 5:10) .

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.

FOOTNOTES:

• F24: (evr) "significat inquietum esse, ceu patet ex", Isa. xlviii. 22. Gejerus