Psalms 26:10

"kphvd, kabod, is the liver, which, like the heart, the reins, etc., is used for the mind, so that the sense is, "I myself will rejoice." — Walford The Doctors of the Sorbonne, a university in Paris. The reading of the Septuagint is, "glossa mou" "my tongue." This is unquestionably the meaning. David uses the word glory for the organ by which God is glorified or praised. The Apostle Peter, in quoting this passage, (Acts 2:26,) reads, "my tongue." See also Psalms 36:12 Psalms 16:10 10. For thou wilt not leave my soul in the grave; neither wilt thou make thy Holy One to see the pit. [332]

26:9 David, in this psalm, appeals to God touching his integrity. - David here, by the Spirit of prophecy, speaks of himself as a type of Christ, of whom what he here says of his spotless innocence was fully and eminently true, and of Christ only, and to Him we may apply it. We are complete in him. The man that walks in his integrity, yet trusting wholly in the grace of God, is in a state of acceptance, according to the covenant of which Jesus was the Mediator, in virtue of his spotless obedience even unto death. This man desires to have his inmost soul searched and proved by the Lord. He is aware of the deceitfulness of his own heart; he desires to detect and mortify every sin; and he longs to be satisfied of his being a true believer, and to practise the holy commands of God. Great care to avoid bad company, is both a good evidence of our integrity, and a good means to keep us in it. Hypocrites and dissemblers may be found attending on God's ordinances; but it is a good sign of sincerity, if we attend upon them, as the psalmist here tells us he did, in the exercise of repentance and conscientious obedience. He feels his ground firm under him; and, as he delights in blessing the Lord with his congregations on earth, he trusts that shortly he shall join the great assembly in heaven, in singing praises to God and to the Lamb for evermore.

In whose hands is mischief,.... Every abominable wickedness; as idolatry, adultery, murder, &c. the word signifies and is sometimes used for mischief conceived in the mind, artificially devised and contrived there; here mischief committed, the hand being the instrument of action, and intends whatever is prejudicial to the person, character, and properties of men; and their right hand is full of bribes; whereby the eyes of judges are blinded, the words of the righteous perverted, men's persons respected, and judgment wrested, Deuteronomy 16:19.

Verse 10. - In whose hands is mischief ; i.e. who are always occupied with some mischief or other - always engaged in carrying out wicked devices (see Proverbs 12:2 ; Proverbs 14:17 ). And their right hand is full of bribes . Which they have taken to condemn the innocent (comp. Psalm 15:5 ; Isaiah 1:23 ; Jeremiah 22:17 , Ezekiel 22:12 ; Hosea 4:10 ; Micah 3:11 , etc.). Psalm 26:10

In whose hands is mischief - The word here rendered "mischief," means properly "purpose, counsel, plan;" then, an evil purpose, "mischief, wickedness, crime." The idea is, either that they intended to do mischief, and that they employed their hands to accomplish it, or that the fruit or result of their wicked plans was in their hands; that is, they had in their possession what they had secured by robbery, or plunder, or dishonesty. And their right hand is full of bribes - Margin: "filled with." The word here rendered "bribes" means properly "a gift," or "present;" and then, a gift offered to a judge to procure an unjust sentence, 2 Kings 16:8; Proverbs 6:35; Exodus 23:8; Deuteronomy 10:17. The general meaning is that he did not desire to be associated either with men who openly committed crime, or with those who could be corrupted in the administration of justice.

It is now, for the first time, that the petition compressed into the one word שׁפטני ( Psalm 26:1 ) is divided out. He prays (as in Psalm 28:3 ), that God may not connect him in one common lot with those whose fellowship of sentiment and conduct he has always shunned. אנשׁי דּמים, as in Psalm 5:7 , cf. ἄνθρωποι αἱμάτων, Sir. 31:25. Elsewhere זמּה signifies purpose, and more particularly in a bad sense; but in this passage it means infamy, and not unnatural unchastity, to which בּידיהם is inappropriate, but scum of whatever is vicious in general: they are full of cunning and roguery, and their right hand, which ought to uphold the right - David has the lords of his people in his eye - is filled (מלאה, not מלאה) with accursed ( Deuteronomy 27:25 ) bribery to the condemnation of the innocent. He, on the contrary, now, as he always has done, walks in his uprightness, so that now he can with all the more joyful conscience intreat God to interpose judicially in his behalf.

[Bible] 25:5. I have hated the assembly of the malignant; and with the wicked I will not sit. 25:6. I will wash my hands among the innocent; and will compass thy altar, O Lord: 25:7. That I may hear the voice of thy praise: and tell of all thy wondrous works. 25:8. I have loved, O Lord, the beauty of thy house; and the place where thy glory dwelleth. 25:9. Take not away my soul, O God, with the wicked: nor my life with bloody men: 25:10. In whose hands are iniquities: their right hand is filled with gifts. 25:11. But as for me, I have walked in my innocence: redeem me, and have mercy on me. 25:12. My foot hath stood in the direct way: in the churches I will bless thee, O Lord. Psalms Chapter 26 Dominus illuminatio. David's faith and hope in God. 26:1. 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? 26:2. Whilst the wicked draw near against me, to eat my flesh. My enemies that trouble me, have themselves been weakened, and have fallen. 26:3. 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. 26:4. 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. 26:5. For he hath hidden me in his tabernacle; in the day of evils, he hath protected me in the secret place of his tabernacle. 26:6. 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. 26:7. Hear, O Lord, my voice, with which I have cried to thee: have mercy on me and hear me. 26:8. My heart hath said to thee: My face hath sought thee: thy face, O Lord, will I still seek.

[Hymns] 16 O turn thee unto me, O God, have mercy me upon; Because I solitary am, and in affliction. 17 Enlarg'd the griefs are of mine heart; me from distress relieve. 18 See mine affliction and my pain, and all my sins forgive. 19 Consider thou mine enemies, because they many are; And it a cruel hatred is which they against me bear. 20 O do thou keep my soul; O God, do thou deliver me: Let me not be asham'd; for I do put my trust in thee. O let integrity and truth keep me, who thee attend. 22 Redemption, Lord, to Israel from all his troubles send. Psalm 26 A Psalm of David. 1 Judge me, O Lord, for I have walk'd in mine integrity: I trusted also in the Lord; slide therefore shall not I. 2 Examine me, and do me prove; try heart and reins, O God: 3 For thy love is before mine eyes, thy truth's paths I have trode. 4 With persons vain I have not sat, nor with dissemblers gone: 5 Th' assembly of ill men I hate; to sit with such I shun. 6 Mine hands in innocence, O Lord, I'll wash and purify; So to thine holy altar go, and compass it will I: 7 That I, with voice of thanksgiving, may publish and declare, And tell of all thy mighty works, that great and wondrous are. 8 The habitation of thy house, Lord, I have loved well; Yea, in that place I do delight where doth thine honour dwell. 9 With sinners gather not my soul, and such as blood would spill: 10 Whose hands mischievous plots, right hand corrupting bribes do fill.

And chut far there is, in fame kind, a Hannoi betwixt his being a Sacrifice, a Prieft, and an Ai vocate ; as a Sacrifice our Sins were laid upt him, Ifa. 53. as a Prieft.he iseareth them, Ex* a8. 38. and as anAdvocare he acknowledges 'c to be his own, Py4/, £9. J. Now having acknov . ledg'd them to be his own,the Quarrel is no mo *twixt us and Satan, for the Lord Jefus has efpoi fed our Qiiarrel, and made it hii. All then th we in this matter have to do, i^ to ftand at H Bar by Faith among the Angels, and lee how tt bufinefs goes. O blelled God I what a Lovxr < Mankind arc c|iou 1 and how gracious is our Loi Jefus, in his thus managing matters for us I I. The Lord Jefus h&ving thus taken our Sii upon himfelf, next pleads Jiis own Goodnefs 1 God on our behalf, laying, Let jut tbem that im •nthee, O Lord Gad tf Htffii, be ajhamed for n fake i lee nat tbofi that feek^-thit be ccnfaimded ft myfakf,0 Go^/i/Lfracl; becMu/efortbjf,ike Ihm lorn refro/jcli,Jbime hath caver'd mj Face, Pfal.6i 6, 7. MaiV, Let them not be aJhanCdfor mj/ak ietthemnot be csnfitundad far mj ft\e. SJiameao Confufion arc the Fruifi of Guitr, orof aChar| for Sin, Jcj-,3.25. and arc but an entrance ini . Condemnation, i>in. 12. 2. "Joim 5. 29. But bi kold how Chnft pleads, faying, Let not riiat \ for my fake, for the merit of my Blood, for tt: perfc<^ion of my RighreoufneTs, for the prcvalci cr of niv fnrfrcefTion. Let tlntn net be a-fbaw