Verse-by-Verse Bible Commentary
Psalms 26:2

Clarke's Commentary

Verse Psalms 26:2. Examine me, O Lord — To thee I appeal; and feel no hesitation in wishing to have all the motives of my heart dissected and exposed to thy view, and to that of the world.

Bridgeway Bible Commentary

Psalms 26-28 Living uprightly

David appeals to God to support him against those who plot evil against him. God has done a work of grace in his life, and this causes him to hate the company of worthless people and make every effort to live the sort of life that pleases God (26:1-5). He desires righteousness, delights in worship, loves to spend hours in the house of God and enjoys telling others about God (6-8). He therefore asks that he will not suffer the same end as the wicked (9-10). Though determined to do right, he knows that he will not succeed without God’s help (11-12).
The psalmist is fully confident in the power of God and in God’s willingness to protect him (27:1-3). His desire is to live his life as if he is in the presence of God continually. Thereby he will have protection, and his life will be one of constant strength and joy (4-6). He prays that God will hear his prayers and never turn away from him. Others might reject him, but he is confident that God’s care of him will never fail (7-10). In view of the persecution he suffers, he asks that God will teach him more about the way he should live (11-12). He remains confident in God and this gives him patience. Whatever may happen, he knows that he can always depend on God’s help (13-14).
In the next psalm David again is in great distress and cries out to God to save his life. He does not want to die like the wicked, for whom an early death is a fitting punishment (28:1-3). His prayer to God to punish the wicked is not because of personal bitterness or the desire for revenge. It is because they are the enemies of God and they disregard all that he has done (4-5). David knows that God will answer his prayer and thereby strengthen David’s trust in him (6-7). This will also strengthen the faith of the people, who will have a better understanding of God as their defender and shepherd (8-9).

Coffman's Commentaries on the Bible

"Judge me, O Jehovah, for I have walked in mine integrity: I have trusted also in Jehovah without wavering. Examine me, O Jehovah, and prove me; Try my heart and my mind. For thy lovingkindness is before mine eyes; And I have walked in thy truth. I have not sat with men of falsehood; Neither will I go in with dissemblers. I hate the assembly of evil-doers, And will not sit with the wicked. I will wash my hands in innocency: So will I compass thy alter, O Jehovah; That I may make the voice of thanksgiving to be heard, And tell all thy wondrous works. Jehovah, I love the habitation of thy house, And the place where thy glory dwelleth."

As Maclaren said, such extravagant claims of integrity and innocence, "Grate upon the ears of one accustomed to the tone of the New Testament."Alexander Maclaren, p. 252. Such a view fails to take in consideration of the fact that David is not here speaking of "his sinless life," but of his innocence in a given situation, and as contrasted with the wickedness of his enemies.

The absolute certainty of David's confidence regarding his innocence in this situation is emphasized by such words as "Judge me," "Prove me" and "Try me."

Psalms 26:3-5 give five masons why the psalmist believes God will vindicate him against all charges of wrong doing:

(1) "Thy lovingkindness is before mine eyes" He does this continually, never allowing it out of his sight.

(2) "I have walked in thy truth" He clings to faith in God.

(3) "I have not sat with men of falsehood" He has not cultivated nor received the friendship of wicked men. The word here rendered "falsehood" in the Hebrew is "vanity."The Pulpit Commentary, p. 192.

(4) "Neither will I go in with dissemblers" This is a reference to hypocrites (dissemblers). "This verse (Psalms 26:4) argues that the psalmist, has neither thrown in his lot with light, vain persons who make no presence of religion, nor with the hypocrites, the pretenders, who have a form of religion but who have denied the power thereof."Ibid.

(5) "I hate the assembly of evil-doers" As Spurgeon interpreted these verses, "We must needs see, and speak, and trade with the men of this world, but we must on no account take our rest and solace in their empty society. Not only the profane, but the vain are to be shunned by us. All those who live for this life only are vain, chaffy, frothy men, quite unworthy of a Christian's friendship."Charles Haddon Spurgeon, p. 132.

"I will wash my hands in innocency" "This figure is probably taken from the practice of the priests (Exodus 30:17-21) or from that of the city elders (Deuteronomy 21:6-7)."J. R. Dummelow's Commentary, p. 340. We recall also the maneuver of Pilate (Matthew 27:4).

"So will I compass thine altar O Jehovah" The psalmist truly desires to worship God, but here he may only contemplate such worship as something that he will do in the future. This fits the thought that David was at that time fleeing either from King Saul, or because of the rebellion of Absalom.

"The voice of thanksgiving… all thy wondrous works" Again, these words envision a time when the psalmist will again be privileged to come to God's altar with a sacrifice, shouting his words of thanksgiving and telling of God's wonderful works.

"Jehovah, I love the habitation of thy house, and the place where thy glory dwelleth" Delitzsch noted that, "The poet supports his position by declaring his motive to be his love for the sanctuary of God, from which he is now far removed, without any fault of his own."F. Delitzsch, Vol. V, p. 351. See additional note on this at the end of the chapter.

Barnes' Notes on the Whole Bible

Examine me, O Lord - The meaning of this verse is, that he asked of God a strict and rigid examination of his case. To express this, the psalmist uses three words - “examine; prove; try.” These words are designed to include the modes in which the reality of anything is tested, and they imply together that he wished the most “thorough” investigation to be made; he did not shrink from any test. He evidently felt that it was essential to his welfare that the most rigid examination should be made; that the exact truth should be known; that if he was deceived, it was best for himself that he should not be left under the delusion, but that, understanding his own case, he might be led to secure his salvation. The word rendered “examine” means, “to try, to prove,” and is applicable especially to metals: Jeremiah 9:7; Zechariah 13:9. It means here, “Apply to me such tests as are applied to metals in order to determine their genuineness and their value.”

And prove me - A word of similar import. In the original meaning of the word there is a reference to “smell;” to try by the smell; to ascertain the qualities of an object by the smell. Hence, it comes to be used in a more general sense to denote any way of ascertaining the quality of an object.

Try my reins - The word here rendered “try” (test) is one that is most commonly applied to metals; and the three words together express the earnest desire of the psalmist that God would examine into the evidences of his piety - those evidences to which he immediately refers - and apply the proper kind of tests to determine whether that piety was genuine. The word rendered “reins” means properly the “kidneys,” and hence, it is used to denote the inward part, the mind, the soul - the seat of the desires and the affections. See Psalms 7:9, note; Psalms 16:7, note. We speak now of the “heart” as the seat of the affections or of love. The Hebrews more commonly spoke of the heart as the seat of intelligence or knowledge, and the reins or the “bowels” as the seat of the affections. In itself there was no more impropriety in their speaking of the reins or kidneys as the seat of the affections than there is of our speaking of the heart in that manner. Neither of them is strictly correct; and both modes of speech are founded on popular usage.

Calvin's Commentary on the Bible

2.Prove me, ⁽⁵⁶⁸⁾ O Jehovah! The more that David observed himself basely and undeservedly pursued with calumnies, the more powerfully was he excited by the vehemence of his grief fearlessly to assert his rectitude. Nor does he merely clear himself of outward sins; he glories also in the uprightness of his heart, and the purity of its affections, tacitly comparing himself, at the same time, with his enemies. As they were gross hypocrites, proudly boasting of their reverence for God, he lays open before him their shameless effrontery and hardihood. This protestation, too, shows how intimately acquainted he was with himself, when he durst offer to submit the whole recesses of his heart to the examination of God. It is to be observed, however, that it was the wickedness of his enemies which forced him to commend himself so much. Had he not been unjustly condemned by men, he would have humbly deprecated such an examination, as he well knew, notwithstanding his zeal to act aright, that he was far from perfection. But when he felt himself to be falsely accused, the injustice and cruelty of men emboldened him to appeal to God’s judgment-seat without hesitation. And as he knew that an external appearance of innocence was of no avail there, he brings forward the honest uprightness of his heart. The distinction which some make here, that the heart signifies the higher affections, and the reins those that are sensual (as they term them) and more gross, is more subtle than solid. We know that the Hebrews understood by the term reins that which is most secret in men. David, therefore, conscious of his innocence, offers the whole man to the examination of God; not like careless, or rather stupid men, who, flattering themselves, imagine that they will deceive God with their pretences. It is evident, on the contrary, that he had honestly and thoroughly searched himself, before he presented himself with such confidence in the divine presence. And this we must especially bear in mind, if we would desire to obtain the approbation of God, that when unjustly persecuted, we must not only abstain from retaliation, but also persevere in a right spirit.

(568) The primary signification of the Hebrew word צרף, tsaraph is to try as the refiner tries his gold by dissolving and melting it, In this sense it is used in Psalms 66:10, “Thou hast tried us as silver is tried.”

Smith's Bible Commentary

Psalms 26:1-12

In Psalms 26:1-12 , another psalm of David. The first is,

Judge me, O LORD; I have walked in my integrity ( Psalms 26:1 ):

The second:

Examine me, O LORD, and prove me; try my mind and my heart. For thy loving-kindness is before my eyes: and I have walked in your truth. And I have not sat with vain persons, neither do I go in with dissemblers [with disgruntles]. I have hated the congregation of evildoers; I will not sit with the wicked. I will wash my hands in innocency ( Psalms 26:2-6 ):

In the seventy-third psalm he said, "I have cleansed my hands in vain in innocency." But here, "I will wash my hands and"

so will I compass thine altar, O LORD: that I may publish with the voice of thanksgiving and tell of your wondrous works. LORD, I have loved the habitation of thy house, and the place where your honor dwells. Gather not my soul with sinners, nor my life with murderous men: In whose hands is mischief, in their right hand is full of bribes. But as for me, I will walk in mine integrity: redeem me, and be merciful unto me. My foot stands in an even place: in the congregations will I bless the LORD ( Psalms 26:6-12 ). "

Dr. Constable's Expository Notes

1. Assertion of integrity 26:1-3

When David asked God to vindicate him, he was praying that the Lord would show to others that he had not been guilty of things with which others had charged him. To prove him guiltless, the psalmist asked God to be fair with him, and he invited Him to examine his claim. He was confident that when the Lord did this He would find David not guilty.

Dr. Constable's Expository Notes

Psalms 26

In this individual lament psalm, which is similar to Psalms 25 but does not contain confession, David asked for God’s vindication because of his personal integrity. Psalms 26 (Psalms 26:6-8), 27 (Psalms 26:4-7), and 28 (Psalms 26:2) all reveal David’s love for God’s sanctuary and so uncover his love for the Lord.

Gill's Exposition of the Whole Bible

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" r; 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.

r נסני "tenta me", Pagninus, Montanus, Junius & Tremellius, &c.

Henry's Complete Commentary on the Bible

A psalm of David.

      1 Judge me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; therefore I shall not slide.   2 Examine me, O LORD, and prove me; try my reins and my heart.   3 For thy lovingkindness is before mine eyes: and I have walked in thy truth.   4 I have not sat with vain persons, neither will I go in with dissemblers.   5 I have hated the congregation of evil doers; and will not sit with the wicked.

      It is probable that David penned this psalm when he was persecuted by Saul and his party, who, to give some colour to their unjust rage, represented him as a very bad man, and falsely accused him of many high crimes and misdemeanors, dressed him up in the skins of wild beasts that they might bait him. Innocency itself is no fence to the name, though it is to the bosom, against the darts of calumny. Herein he was a type of Christ, who was made a reproach of men, and foretold to his followers that they also must have all manner of evil said against them falsely. Now see what David does in this case.

      I. He appeals to God's righteous sentence (Psalms 26:1; Psalms 26:1): "Judge me, O God! be thou Judge between me and my accusers, between the persecutor and the poor prisoner; bring me off with honour, and put those to shame that falsely accuse me." Saul, who was himself supreme judge in Israel, was his adversary, so that in a controversy with him he could appeal to no other then to God himself. As to his offences against God, he prays, Lord, enter not into judgment with me (Psalms 143:2), remember not my transgressions (Psalms 25:7), in which he appeals to God's mercy; but, as to his offences against Saul, he appeals to God's justice and begs of him to judge for him, as Psalms 43:1. Or thus: he cannot justify himself against the charge of sin; he owns his iniquity is great and he is undone if God, in his infinite mercy, do not forgive him; but he can justify himself against the charge of hypocrisy, and has reason to hope that, according to the tenour of the covenant of grace, he is one of those that may expect to find favour with God. Thus holy Job often owns he has sinned and yet he holds fast his integrity. Note, It is a comfort to those who are falsely accused that there is a righteous God, who, sooner or later, will clear up their innocency, and a comfort to all who are sincere in religion that God himself is a witness to their sincerity.

      II. He submits to his unerring search (Psalms 26:2; Psalms 26:2): Examine me, O Lord! and prove me, as gold is proved, whether it be standard. God knows every man's true character, for he knows the thoughts and intents of the heart, as sees through every disguise. David prays, Lord, examine me, which intimates that he was well pleased that God did know him and truly desirous that he would discover him to himself and discover him to all the world. So sincere was he in his devotion to his God and his loyalty to his prince (in both which he was suspected to be a pretender) that he wished he had a window in his bosom, that whoever would might look into his heart.

      III. He solemnly protests his sincerity (Psalms 26:1; Psalms 26:1): "I have walked in my integrity; my conversation had agreed with my profession, and one part of it has been of a piece with another." It is vain to boast of our integrity unless we can make it out that by the grace of God we have walked in our integrity, and that our conversation in the world has been in simplicity and godly sincerity. He produces here several proofs of his integrity, which encouraged him to trust in the Lord as his righteous Judge, who would patronise and plead his righteous cause, with an assurance that he should come off with reputation (therefore I shall not slide), and that those should not prevail who consulted to cast him down from his excellency, to shake his faith, blemish his name, and prevent his coming to the crown, Psalms 62:4. Those that are sincere in religion may trust in God that they shall not slide, that is, that they shall not apostasize from their religion.

      1. He had a constant regard to God and to his grace, Psalms 26:3; Psalms 26:3. (1.) He aimed at God's good favour as his end and chief good: Thy loving-kindness is before my eyes. This will be a good evidence of our sincerity, if what we do in religion we do from a principle of love to God, and good thoughts of him as the best of beings and the best of friends and benefactors, and from a grateful sense of God's goodness to us in particular, which we have had the experience of all our days. If we set God's loving-kindness before us as our pattern, to which we endeavour to conform ourselves, being followers of him that is good, in his goodness (1 Peter 3:13), --if we set it before us as our great engagement and encouragement to our duty, and are afraid of doing any thing to forfeit God's favour and in care by all means to keep ourselves in his love,--this will not only be a good evidence of our integrity, but will have a great influence upon our perseverance in it. (2.) He governed himself by the word of God as his rule: "I have walked in thy truth, that is, according to thy law, for thy law is truth." Note, Those only may expect the benefit of God's loving-kindness that live up to his truths, and his laws that are grounded upon them. Some understand it of his conforming himself to God's example in truth and faithfulness, as well as in goodness and loving-kindness. Those certainly walk well that are followers of God as dear children.

      2. He had no fellowship with the unfruitful works of darkness, nor with the workers of those works, Psalms 26:4; Psalms 26:5. By this it appeared he was truly loyal to his prince that he never associated with those that were disaffected to his government, with any of those sons of Belial that despised him,1 Samuel 10:27. He was in none of their cabals, nor joined with them in any of their intrigues; he cursed not the king, no, not in his heart. And this also was an evidence of his faithfulness to his God, that he never associated with those who he had any reason to think were disaffected to religion, or were open enemies, or false friends, to its interests. Note, Great care to avoid bad company is both a good evidence of our integrity and a good means to preserve us in it. Now observe here, (1.) That this part of his protestation looks both backward upon the care he had hitherto taken in this matter, and forward upon the care he would still take: "I have not sat with them, and I will not go in with them." Note, Our good practices hitherto are then evidence of our integrity when they are accompanied with resolutions, in God's strength, to persevere in them to the end, and not to draw back; and our good resolutions for the future we may then take the comfort of when they are the continuation of our good practices hitherto. (2.) That David shunned the company, not only of wicked persons, but of vain persons, that were wholly addicted to mirth and gaiety and had nothing solid or serious in them. The company of such may perhaps be the more pernicious of the two to a good man because he will not be so ready to stand upon his guard against the contagion of vanity as against that of downright wickedness. (3.) That the company of dissemblers is as dangerous company as any, and as much to be shunned, in prudence as well as piety. Evil-doers pretend friendship to those whom they would decoy into their snares, but they dissemble. When they speak fair, believe them not. (4.) Though sometimes he could not avoid being in the company of bad people, yet he would not go in with them, he would not choose such for his companions nor seek an opportunity of acquaintance and converse with them. He might fall in with them, but he would not, by appointment and assignation, go in with them. Or, if he happened to be with them, he would not sit with them, he would not continue with them; he would be in their company no longer than his business made it necessary: he would not concur with them, not say as they said, nor do as they did, as those that sit in the seat of the scornful,Psalms 1:1. He would not sit in counsel with them upon ways and means to do mischief, nor sit in judgment with them to condemn the generation of the righteous. (5.) We must not only in our practice avoid bad company, but in our principles and affections we must have an aversion to it. David here says, not only "I have shunned it," but, "I have hated it," Psalms 139:21. (6.) The congregation of evil-doers, the club, the confederacy of them, is in a special manner hateful to good people. I have hated ecclesiam malignantium--the church of the malignant; so the vulgar Latin reads its. As good men, in concert, make one another better, and are enabled to do so much the more good, so bad men, in combination, make one another worse, and do so much the more mischief. In all this David was a type of Christ, who, though he received sinners and ate with them, to instruct them and do them good, yet, otherwise, was holy, harmless, undefiled, and separate from sinners, particularly from the Pharisees, those dissemblers. He was also an example to Christians, when they join themselves to Christ, to save themselves from this untoward generation,Acts 2:40.