Psalms 26

Psalms 26:1-12

Separation from sinners. [A psalm] of David. The twenty-sixth psalm is much shorter, much simpler in character, and in every way less attractive in its theme. Yet it has its place, and fills it, in the divine wisdom -a place the importance of which is seen in its being only next to the very first. We must, first of all, necessarily, learn the grace which alone gives confidence to lay hold of God at all; but having learned this, we have thus passed the line which divides the world into two companies. We have become His, and the mass of men are, alas, hostile to Him. Henceforth separation from evil-doers becomes the necessary condition of going on with God. This is the principle of the psalm before us, conformity to it the plea advanced by the soul: I have separated myself from sinners; unite me not with them: -a true ground of confidence before God, although plainly secondary only.

Association is made much of in Scripture, though even Christians (save with the grossest forms of evil) make light of it today. Yet “Scripture cannot be broken:” God will be found to be what His word declares Him. The twelve verses again show the soul under divine government, although there is once more, as we found in the case of the fifth psalm, a departure from the usual 3 x 4 division. This time it is the second section which is shortened by one verse, in order to supply a fifth section at the end. Governmental ways are thus emphasized, as well as the fact that God has become Lord, in the heart made captive by the grace exhibited.

1. The psalm is so simple as not to need lengthened comment. We have first the plea of integrity which is the accompaniment and fruit also of faith. With the conviction that this is truly his condition, he can appeal to God to try him: to make proof of his reins, (his inmost thoughts,) and his heart. He has learned in the mercy of God to fear Him, and in the truth which he realizes in Him he has walked himself.
2. Hence of necessity his path is now with those only who follow what is true. With the false and dissembling he does not go; and gatherings of evil-doers, brought together by their common wickedness, he refuses and abhors. Scripture, whether in the Old Testament or the New, makes much of association, and necessarily, for it is a principle of the greatest moral significance, and the world notes it after its manner, and comments upon it as the Scripture does. “Birds of a feather flock together.” “Tell me who are your companions, and I will tell you who you are.” Our associations are thus a kind of self-classification; and the spiritual life is specially sensitive to the air it breathes. We all know that in Christ’s name, and for His sake, we may enter boldly the worst dens of iniquity, if He call us to it; and we all know enough to distinguish this from association with evil. But the least voluntary link is a most serious thing. The two verses of this section may remind us of testimony; which equally defines our liberty and its restrictions.
3. The third section is a very clearly marked Levitical one. It shows the nature of the separation just declared and the spirit in which alone it can be rightly observed. We cannot bring defilement into the presence of God. We cannot force the holy into communion with the unholy. We can, alas, in the effort to do so, fall ourselves from communion. True separation from evil is in order to separation to God. It springs out of and unites itself with all real sanctification. The first point then here is “innocency,” the washing of the hands being an expression derived from the ordinance in Deuteronomy (Deuteronomy 21:6), where the elders wash their hands to attest their innocence of a murder in the neighborhood of their city. The psalmist means therefore to assert his readiness to pledge himself in like manner that he is not bringing defilement to Jehovah’s altar, where his praise-offering is to be offered (Leviticus 7:11, sq.). But who could praise Jehovah, lifting up unclean hands to Him? And this is with the psalmist no mere outward homage. His heart is won: he has loved the habitation of Jehovah’s house, and the place where His glory dwells.
4. On this the plea is based: unite me not then with those from whom I have separated myself; “gather not my soul with sinners, nor my life with the very men that would destroy my life: whose hands are full of mischief to those who refuse their alliance, or whose spoil they crave; -full of bribes to those whom they would corrupt.” The practical test gives clear result in their case: it is as clear, he says, in his own: “As for me, I walk in mine integrity: redeem me and be gracious unto me.”
5. The psalm closes with the answer declared. The issue is found; the government of God manifests itself: the foot of the suppliant is made to stand in an even place (mishor), the word, however, having special and significant relation to the portion of Reuben,* -in type the “upland” pastures of faith (Joshua 13:1-33, notes). There, in the sunny and unobstructed high levels in which the child of God finds his inheritance and blessing, the foot that goes not in the company of evil-doers stands firm now; and in the congregations of Jehovah’s people the soul can freely praise the One in unchangeable covenant with them all. Thus he has his company, and, choosing where God has chosen, his voice is heard in the concert of praise where none can be silent, -where every separate note is in harmony with the universal song. \