Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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The title affirms this to be a psalm of David, and there is no reason to doubt the correctness of the superscription; but there are no indications by which we can determine on what occasion it was written.
It is not difficult, however, to ascertain from its contents the state of mind in which it was composed; and as that state of mind is not uncommon among those who are the professed people of God, the psalm will be useful in all ages of the world. The state of mind is that in which there is deep solicitude in regard to personal piety, or on the question whether the evidences of our piety, are genuine, and are such as we may rely on as warranting our hope of salvation. In this state of mind, and under this deep solicitude, the psalmist appeals to God to search him, or to judge in his case; he then recounts the evidences on which he relied as a ground for concluding that he was truly a friend of God; and then expresses the earliest desire of his heart to be found among the friends of God, and not to be united in character or in destiny with the wicked.
The psalm, therefore, properly consists of three parts:
I. A solemn appeal to God, or an earnest prayer that He would examine and judge of the evidences of piety on which the psalmist was accustomed to rely, Psalm 26:1-2. He was conscious of integrity or uprightness of intention, but he still felt that there was a possibility that he might deceive himself, and he, therefore, prays that God would search his heart and try his reins - that He would examine the evidences of his personal piety, and save him from delusion.
II. A statement of the evidences on which he relied, Psalm 26:3-8.
These evidences were the following:
(1) That God's loving-kindness was before his eyes, and that he had walked in his truth, Psalm 26:3.
(2) That he had not been the companion of the wicked, nor had he delighted to associate with them, Psalm 26:4-5).
(3) The desire of his heart to approach the altar of God with purity, and to celebrate the praises of God; or his delight in public worship, Psalm 26:6-7.
(4) That he had loved the place where God dwelt, or the habitation of his house, Psalm 26:8.
III. His earnest wish to be found among the friends of God, or to have his portion with them, Psalm 26:9-12.
(1) His "prayer" that this might be his lot, Psalm 26:9-10.
(2) His "purpose" to walk with the just and the holy, or to be found among the friends of God, Psalm 26:11-12.
In reference to all this, he asks the guidance and direction of God; he prays for the searching of His eye; he pleads that God would enable him sincerely to carry out these desires and purposes of his soul. The psalm is a beautiful illustration of the nature of true religion, and of the desire of a truly pious man that all the evidences of his piety - all which is his ground of reliance - may be submitted to the searching eye of God.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 26 Introduction
The psalmist appeals to God for his integrity, and desires to be brought to the Divine test in order to have his innocence proved, Psalm 26:1-3; shows that he had avoided all fellowship with the wicked, and associated with the upright, Psalm 26:4-8; prays that he may not have his final lot with the workers of iniquity, Psalm 26:9, Psalm 26:10; purposes to walk uprightly before God, Psalm 26:11, Psalm 26:12.
This Psalm, and the two following, are supposed by Calmet to be all parts of one ode, and to relate to the time of the captivity, containing the prayers, supplications, complaints, and resolutions of the Israelites in Babylon. This is probable; but we have not evidence enough to authorize us to be nice on such points. See on Psalm 26:1 (note).
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.
XXVI.
A priestly or Levitical psalm (see Psalm 26:6-8), calm and regular, composed of twelve verses, each verse a distich. The writer has nothing to reproach himself with; he can appeal to the strict tribunal of God without fear. The protest against apostasy is evidently made not for himself alone, but for the pious part of the community.
This Psalm is the appeal of conscious integrity for recognition and vindication. The Psalmist calls upon Jehovah to do him justice, pleading the integrity of his life, and offering himself to the searching scrutiny of the All-knowing, upon whose lovingkindness and faithfulness he grounds his confidence (Psalm 26:1-3). He has shunned and will shun the society of the godless, and strives to prepare himself duly for the worship of the sanctuary which is his delight (Psalm 26:4-7). And therefore he prays that he may not share the premature fate of the wicked, and declaring his purpose to live hereafter as heretofore in his integrity, concludes with a trustful assurance that his prayer is answered, and a resolution of public thanksgiving (Psalm 26:8-12).
This Psalm is linked to Psalms 25, by several resemblances of thought and expression. Compare the professions of integrity in Psalm 26:1; Psalm 26:11 with Psalm 25:21, and of trust in Psalm 26:1 with Psalm 25:2; the prayer for deliverance and grace in Psalm 26:11 with Psalm 25:16; Psalm 25:21-22; the sense of God’s loving-kindness and faithfulness in Psalm 26:3 with Psalm 25:5-7; Psalm 25:10. On the other hand, the confessions of sin and prayers for pardon which are a marked feature of Psalms 25 are absent. The Psalmist is contrasting his own sincerity and innocence with the hypocrisy and violence of those whose fate he deprecates, rather than measuring his own defects by the standard of God’s holiness.
There are no sufficient grounds for assigning the Psalm to a particular period of David’s life, such as Saul’s persecution or Absalom’s rebellion. More suggestive is Ewald’s acute conjecture that it and Psalms 28 were written in a time of national calamity, probably a pestilence (cp. Psalm 28:1), which seemed likely to sweep away righteous and wicked in a common judgement, though his supposition that Josiah was the author is a mere speculation. The Psalmist prays that Jehovah would distinguish between the righteous and the wicked, and save him from sharing the fate of the wicked by a premature death. Yet in the face of the danger his confidence in God is unshaken.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 26:1-12.
Ps 26:1-12.
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.
1. Judge--decide on my case; the appeal of innocence.
in mine integrity--freedom from blemish (compare
Ps 25:21).
His confidence of perseverance results from trust in God's sustaining grace.
Judge me, O Lord - That is, determine in regard to my case whether I am truly thy friend, or whether the evidences of my piety are genuine. The psalmist asks an examination of his own case; he brings the matter before God for Him to decide; he submits the facts in regard to himself to God, so that He may pronounce upon them whether they constitute evidence of real piety.
For I have walked in mine integrity - On the word "walk," see the notes at Psalm 1:1. The word "integrity" here is the same which is elsewhere rendered "perfection." See the notes at Job 1:1. Compare Psalm 37:37. See also Psalm 7:8; Psalm 25:21; where the word is rendered, as here, "integrity." It means here "uprightness, sincerity." This is the first thing which he brings before God for him to examine - the consciousness that he had endeavored to live an upright life; and yet it is referred to as if he was sensible that he "might" have deceived himself, and therefore, he prays that God would determine whether his life had been really upright.
I have trusted also in the Lord - Of this, likewise, he felt conscious; but this too he desired to submit to God. Trust in Yahweh, and an upright life, constituted the evidence of piety, or were the constituents of true religion according to the views of the Hebrews, as they are the constituents of true religion everywhere; and the purpose of the psalmist was to ascertain whether his piety was really of that character.
Therefore I shall not slide - If these are really traits of my character, if I really possess these, I shall not be moved. My feet will be firm, and I shall be secure. Or this may be regarded as a further declaration in regard to himself, as indicating firm confidence in God, and as meaning that he was conscious that he would not be moved, or would not swerve in this purpose of life. And yet the next verse shows that, with all this confidence as to his own character, he felt that there was a "possibility" of his having deceived himself; and, therefore, he pleaded that God would search and test him.
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 (Ps 26:1,2), for the proof of which he alleges, I. His constant regard to God and his grace, Ps 26:3. II. His rooted antipathy to sin and sinners, Ps 26:4,5. III. His sincere affection to the ordinances of God, and his care about them, Ps 26:6-8. Having thus proved his integrity, 1. He deprecates the doom of the wicked, Ps 26:9,10. 2. He casts himself upon the mercy and grace of God, with a resolution to hold fast his integrity, and his hope in God, Ps 26:11,12. 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."