1 The psalm of David before he was anointed. The Lord is my light and my salvation, whom shall I fear? The Lord is the protector of my life: of whom shall I be afraid?
Theodore of Mopsuestia · AD 428 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.
Arnobius the Younger · AD 460 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.
Thomas Aquinas · AD 1274 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.
2 Whilst the wicked draw near against me, to eat my flesh. My enemies that trouble me, have themselves been weakened, and have fallen.
Origen of Alexandria · AD 253 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…
Cassiodorus · AD 585 "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.
Thomas Aquinas · AD 1274 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.
3 If armies in camp should stand together against me, my heart shall not fear. If a battle should rise up against me, in this will I be confident.
Evagrius Ponticus · AD 399 If Christ our God is truth, as indeed he said, "I am the Truth" and if David in truth was pleasing to God, surely David was pleasing to God in God.
Fulgentius of Ruspe · AD 533 The grace of justification is given in the present time, but the grace of glorification is saved as a future grace. The one is of faith, the other of sight.
Thomas Aquinas · AD 1274 Here he excuses himself in two ways for asking to be tried. First from his thought, because he thinks of God's mercy, when he says, "Because your mercy is before my eyes"; as if to say, I ask to be tried because I trust in your mercy, which always provides a way out with the temptation: Is.
4 One thing I have asked of the Lord, this will I seek after; that I may dwell in the house of the Lord all the days of my life. That I may see the delight of the Lord, and may visit his temple.
Augustine of Hippo · AD 430 "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.
Cassiodorus · AD 585 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.
Thomas Aquinas · AD 1274 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.
5 For he hath hidden me in his tabernacle; in the day of evils, he hath protected me in the secret place of his tabernacle.
Augustine of Hippo · AD 430 "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."
Cassiodorus · AD 585 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.
Thomas Aquinas · AD 1274 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.
6 He hath exalted me upon a rock: and now he hath lifted up my head above my enemies. I have gone round, and have offered up in his tabernacle a sacrifice of jubilation: I will sing, and recite a psalm to the Lord.
Cyril of Jerusalem · AD 386 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.
Augustine of Hippo · AD 430 "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."
Thomas Aquinas · AD 1274 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.
7 Hear, O Lord, my voice, with which I have cried to thee: have mercy on me and hear me.
Augustine of Hippo · AD 430 "That I may hear the voice of Your praise." That I may learn how to praise You. "And that I may declare all Your wondrous works" [Psalm 26:7]. And after I have learned, I may set forth all Your wondrous works.
Thomas Aquinas · AD 1274 Consequently he shows the fruit: and there is a twofold fruit, namely to hear and to narrate; hence he says, "That I may hear the voice of praise." And this literally around the material altar, because this sacrifice is most acceptable to God: Ps. 49: "The sacrifice of praise shall honor me." Likewise, the praise which the Holy Spirit speaks in us: Ps.
8 My heart hath said to thee: My face hath sought thee: thy face, O Lord, will I still seek.
Augustine of Hippo · AD 430 "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.
Cassiodorus · AD 585 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.
Thomas Aquinas · AD 1274 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…
9 Turn not away thy face from me; decline not in thy wrath from thy servant. Be thou my helper, forsake me not; do not thou despise me, O God my Saviour.
Augustine of Hippo · AD 430 "Destroy not my soul with the ungodly" [Psalm 26:9]. Destroy not then, together with them that hate You, my soul, which has loved the beauty of Your house. "And my life with the men of blood." And with them that hate their neighbour. For Your house is beautified with the two commandments.
Thomas Aquinas · AD 1274 Here he explains the petition for judgment that he seeks: and he explains what kind of judgment he sought: and he asks two things. First he asks to be separated from evils that may come in the future. Second, from evils he suffers in the present, at "Redeem me." First, therefore, he sets forth the petition.
10 For my father and my mother have left me: but the Lord hath taken me up.
Augustine of Hippo · AD 430 "In whose hands is wickedness." Destroy me not then with the ungodly and the men of blood, whose works are wicked. "Their right hand is full of gifts" [Psalm 26:10]. And that which was given them to obtain eternal salvation, they have converted into the receiving this world's gifts, "supposing that godliness is a trade."
Thomas Aquinas · AD 1274 "In whose hands are iniquities"; as if to say, I ask this, namely to be separated from them then, because now I am separated in manner of life and conduct, because "iniquities are in their hands," namely, they are very prone to evil: Prov. 1: "Their feet run to evil and hasten to shed blood": Is.
11 Set me, O Lord, a law in thy way, and guide me in the right path, because of my enemies.
Augustine of Hippo · AD 430 "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.
Cassiodorus · AD 585 "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.
Thomas Aquinas · AD 1274 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.
12 Deliver me not over to the will of them that trouble me; for unjust witnesses have risen up against me; and iniquity hath lied to itself.
Augustine of Hippo · AD 430 "My foot has stood in uprightness." My Love has not withdrawn from Your righteousness. "In the Churches I will bless You, O Lord" [Psalm 26:12]. I will not hide Your blessing, O Lord, from those whom You have called; for next to the love of You I join the love of my neighbour.
Thomas Aquinas · AD 1274 Here is set forth the reason why he asks this; and it is twofold. One is from the past, which is the rectitude of life; hence he says, "My foot," that is, my affection or my progress, "has stood in the right path." Likewise, concerning the future, "I propose always to serve you"; hence he says, "In the churches I will bless you, O Lord," that is, before many: Ps.
13 I believe to see the good things of the Lord in the land of the living.
14 Expect the Lord, do manfully, and let thy heart take courage, and wait thou for the Lord.