Psalms 26 · The Lantern

Be thou my Judge, O Lord, for I have walked innocently: my trust hath been also in the Lord, therefore shall I not fall.

It is not to be read, as some commentators claim, "Judge me, Lord," for if it is read "Judge me," it gives quite a different sense, as though to say, condemn me, as also in Psalm 5 he appealed in the words "Condemn them, Lord," which is not appropriate for a suppliant to ask for in his own case.

Two things give faith to the Christian, that he has the mercy of God before his eyes and that he accepts the truth of the universal faith.

Above, the Psalmist set forth a prayer against tribulations; here, however, so that his prayer may be more acceptable, he puts forward his own justice. The title is straightforward, because it is not new. Concerning this, therefore, the Psalmist does two things. First he sets forth his whole intention in general.

Examine me, O Lord, and prove me: try out my reins and my heart.

If need be, we will not only partake of the blessings of life but bear its appointed sorrows as a trial to our souls. For in this way is divine Scripture accustomed to speak of human afflictions, by which, as gold is tried in the fire, so the human spirit is tried and is found to be worthy either of condemnation or of praise.… We are therefore prepared and are ready to say, "Tr…

"Prove and test" is not spoken presumptuously, but is made as a request for improvement. For when God examines and tests us, he makes us conscious of our sin and brings us to the fruition of repentance.

But how do you know that you are innocent? "Prove me, O Lord," you know this. And he sets forth three things: namely, proof, tribulation, and temptation. The second follows from the first, the third from the second. He says, therefore, "O Lord, prove me," not so that you may learn something about me from this, but so that you may show it to others.

For thy loving-kindness is ever before mine eyes: and I will walk in thy truth.

I have not dwelt with vain persons: neither will I have fellowship with the deceitful.

"I have not sat with the council of vanity" [Psalm 26:4]. I have not chosen to give my heart to them who endeavour to provide, what is impossible, how they may be blessed in the enjoyment of things transitory.

Now he lists the things that he has accomplished through the Lord's kindness; such kindness is the basis of his claim that he was pleasing to God. "I have not sat in the council of vanity"; he does not agree to the deliberations of the wicked by any participation in their plan.

Here he explains his intention in particular. And first he sets forth his innocence. Second he sets forth his petition, at "Do not destroy me with the wicked, O God." He shows, therefore, his innocence. And first by his withdrawal from evil. Second by his approach to good, at "I will wash." Now there is a threefold kind of evil, according to three sins.

I have hated the congregation of the wicked: and will not sit among the ungodly.

"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.

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.

I will wash my hands in innocency, O Lord: and so will I go to thine altar;

You have seen the deacon who gives to the priest water to wash, and to the presbyters who stand around God's altar. He gave it not at all because of bodily defilement; it is not that, for we did not enter the church at first with defiled bodies.

"I will wash mine hands amid the innocent" [Psalm 26:6]. I will make clean my works among the innocent: among the innocent will I wash mine hands, with which I shall embrace Thy glorious gifts. "And I will compass Thy altar, O Lord."

Above, the Psalmist showed his innocence by the fact that he separated himself from evil; here, however, he shows it by the fact that he applies himself to good. And because the goods whose application makes us just are divine goods, therefore he speaks of his application to them. Concerning this he does two things. First he sets forth his effort.

That I may shew the voice of thanksgiving: and tell of all thy wondrous works.

Lord, I have loved the habitation of thy house: and the place where thine honour dwelleth.

"O Lord, I have loved the beauty of Your house:" of Your Church. "And the place of the habitation of Your glory" [Psalm 26:8]: where You dwell, and art glorified.

What he calls "the glory of your house" is not the beauty of walls or the most expensive table settings, but the most blessed quality of those actions in which the entire church rejoices: namely, the joyful singing of psalms, the holiness of prayers, the most humble devotion of Christian people.

Here he shows the affection he has for divine worship, which, to be fitting, ought to be an affection of love. For this reason he says, "O Lord, I have loved the beauty of your house." Dionysius says: "The good and the beautiful is lovable to all." Hence every man loves what is beautiful: the carnal love carnal beauty, the spiritual love spiritual beauty, and this is the beauty…

O shut not up my soul with the sinners: nor my life with the blood-thirsty;

In whose hands is wickedness: and their right hand is full of gifts.

But as for me, I will walk innocently: O deliver me, and be merciful unto me.

"But I have walked in mine innocence: deliver me, and have mercy on me" [Psalm 26:11]. Let so great a price of my Lord's Blood avail for my complete deliverance: and in the dangers of this life let not Your mercy leave me.

"Redeem me," means, make me free through the precious blood of your first advent by which the world was delivered when it was being held subject to sins. "And have mercy on me," that is to say, in his world, where you pardon those who pray to you faithfully.

Consequently he describes himself, saying, "But I have walked in my innocence"; as if to say, I ask this so that, just as you prepare evils for them, so you may prepare goods for me, as Ps. 83 says: "He will not deprive of good things those who walk in innocence." Consequently he asks to be freed from present evils.

My foot standeth right: I will praise the Lord in the congregations.

Psalms26