Salmi 26:5 Commento

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 appeals touching his integrity (Psa 26:1, Psa 26:2), for the proof of which he alleges, I. His constant regard to God and his grace (Psa 26:3). II. His rooted antipathy to sin and sinners (Psa 26:4, Psa 26:5). III. His sincere affection to the ordinances of God, and his care about them (Psa 26:6-8). Having thus proved his integrity, 1. He deprecates the doom of the wicked (Psa 26:9, Psa 26:10). 2. He casts himself upon the mercy and grace of God, with a resolution to hold fast his integrity, and his hope in God (Psa 26:11, Psa 26:12). In singing this psalm we must teach and admonish ourselves, and one another, what we must be and do that we may have the favour of God, and comfort in our own consciences, and comfort ourselves with it, as David does, if we can say that in any measure we have, through grace, answered to these characters. The learned Amyraldus, in his argument of his psalm, suggests that David is here, by the spirit of prophecy, carried out to speak of himself as a type of Christ, of whom what he here says of his spotless innocence, was fully and eminently true, and of him only, and to him we may apply it in singing this psalm. "We are complete in him." A psalm of David.

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 calumnies and reproaches cast upon the latter, and persecuting him in a violent manner. The argument of it is the same, in a great measure, with the seventh psalm, and is an appeal made to God, the Judge of the whole earth, by the psalmist, for his innocence and integrity; Theodoret thinks it was written by David when he fled from Saul.

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? Co2 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, Co1 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. (x) "significat inquietum esse, ceu patet ex", Isa. xlviii. 22. Gejerus.

"I have hated the congregation of evil doers." But to arrive at this council of vanity, congregations of evil doers are formed, which I have hated. "And I will not sit with the ungodly" [Psalm 26:5]. And, therefore, with such a council, with the ungodly, I will not sit, that is, I will not place my consent. "And I will not sit with the ungodly."

It would have been a lesser thing for a holy person to have avoided the wicked council if he had also hated the assembly of those who are deceptive in every way. Hatred indicates division, just as there is cooperation in love. Whereas he said earlier that he did not sit in the council of vanity, so now he professes that he does not sit with the wicked. Both of these groups should be forsaken completely. Some are vain and others are wicked. The vain are those who occupy themselves with ephemeral pursuits and spend their time in needless discussion. But the wicked are heretics who attempt to degrade the divine Scriptures by their treacherous questions, just as the apostle Peter says: “Distorting them to their own destruction and ruin.” So he properly warns us to avoid both groups, for the former love empty things and later plant the spears of their depravity.

Do not be malicious toward one another, for the Lord detests this vice, as he says: “I hate the assembly of evildoers.” Let us, then, amend vices of the flesh, dearly beloved, for the sake of beauty of soul, in which there is the image of Christ. I speak the truth, brothers, that if we want to observe all these things, we will also say to the one who is tempting us: Do not persuade me, devil, to defile the image of my God by listening to you. He suffered for me, he was covered with spittle for me, he was struck with blows on the cheek for me, he was scourged for me, he was hung on a cross for me. This the servant of God should say to his tempter: Truly you will not persuade me to do what you are urging.

Likewise, the aforesaid sins are thought in the heart; hence he says, "I have hated the assembly of evildoers," that is, the congregation of the malicious: Ps. 118: "I have hated the wicked," that is, their fault and iniquity. Third, he sets forth sin against God, which is impiety; and therefore he says, "And with the wicked," that is, heretics and schismatics, "I will not sit," that is, I will not share in their doctrines: Heb. 13: "Do not be led away by various and strange doctrines."

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) Judge--decide on my case; the appeal of innocence. in mine integrity--freedom from blemish (compare Psa 25:21). His confidence of perseverance results from trust in God's sustaining grace.