Psalm 26

 

 

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NASB (Modified within brackets [ ])



 

1 Vindicate me, O LORD, for I have walked in my integrity,

   And I have trusted in the LORD without wavering.

2 Examine me, O LORD, and try me;

   Test my mind and my heart.

3 For Your lovingkindness is before my eyes,

   And I have walked in Your truth.

4 I do not sit with deceitful men,

   Nor will I go with pretenders.

5 I hate the assembly of evildoers,

   And I will not sit with the wicked.

6 I shall wash my hands in innocence,

   [So that I may proceed around] Your altar, O LORD,

7 [To be heard] with the voice of thanksgiving

   And to declare all Your wonders.  

8 O LORD,I love the habitation of Your house

   And the place where Your glory dwells.

9 Do not take my soul away along with sinners,

   Nor my life with men of bloodshed,

10 In whose hands is a wicked scheme,

     And whose right hand is full of bribes.

11 But as for me, I shall walk in my integrity;

     Redeem me, and be gracious to me.

12 My foot stands on a level place;

     In the congregations I shall bless the LORD.

Effect of the Metric Center on the Psalm’s Development

A number of striking features leap out of this psalm: (1) The perfect aspect phrase in verse 1 (אֲ֭נִי בְּתֻמִּ֣י הָלַ֑כְתִּי) that is replicated in verse 11 in the imperfect aspect (וַ֭אֲנִי בְּתֻמִּ֥י אֵלֵ֗ךְ) establishing an inclusio and clearly marking an important dimension of the psalm. (2) The polar opposites in verses 5 and 8 (שָׂ֭נֵאתִי / אָ֭הַבְתִּי) that surround the center-focused verses 6 and 7. (3) The chiastic structure of verses 4 and 5 marked by the perfect aspect phrase beginning verse 4 (לֹא־יָ֭שַׁבְתִּי) and the imperfect aspect phrase concluding verse 5 (לֹ֣א אֵשֵֽׁב). The first two features clearly point to a central focus and the third reinforces the negative emotions of the psalmist that appears to be balanced by his positive emotions in verse 8.

Craigie, Psalms, 226, draws attention to verses 6 and 7,

 

Only when the hands were clean,  which in turn symbolized the inner cleansing of heart and mind (cf. v 2b and Ps 24:4), was it possible for the pilgrim to pass beyond the gates into the temple, where he could walk around the altar, the symbol of God’s presence and mercy. The altar was more than just the place of sacrifice; it symbolized God’s table, where his fellowship and presence could be known. Verses 6b-7 are anticipatory; they express the basic desire of the psalmist towards which the entire entrance liturgy was directed, namely admission to God’s house and the particular experience of his presence there, which in turn evoked from the worshiper both ‘praise’ and a recounting of God’s ‘wondrous deeds’ (v 7).

Verse 6a finalizes the psalmist’s declarations of innocence from wrongdoing that pervades verses 1-5, and verses 6b-7 focus attention on the temple, the locus on God’s presence and fellowship with those who are blameless. Not claiming perfect righteousness, the psalmist appeals to Yahweh’s mercy in verses 9-10 and Yahweh’s grace in verse 11b after reasserting his determination to walk in spiritual integrity in verses 11a. Verse 12a echoes the sentiment of verse 1 that he psalmist will not allow any slippage (אֶמְעָֽד) of his personal integrity and faith in Yahweh since he is keeping his foot on a level plane, perhaps implying the twisted thinking of the deceitful men and pretenders in verse 4. The final two elements in verse 12b also have a rearward look: The “congregations” (מַקְהֵלִ֗ים) the psalmist is determined to join contrasts with the “assembly of evildoers” (קְהַ֣ל מְרֵעִ֑ים) he hates, and the concluding statement of praise summarizes his desire expressed in verse 7.

 

In conclusion, the central focus of Psalm 26 provides the impetus for maintaining spiritual integrity

(אֲ֭נִי בְּתֻמִּ֣י הָלַ֑כְתִּי / וַ֭אֲנִי בְּתֻמִּ֥י אֵלֵ֗ךְ) by elevating the importance of worship and fellowship with God.

Summary

Psalm 25

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NASB

1    To You, O LORD, I lift up my soul.

2    O my God, in You I trust,

      Do not let me be ashamed;

      Do not let my enemies exult over me.

3    Indeed, none of those who wait for You will be ashamed;

     Those who deal treacherously without cause will be ashamed.

4    Make me know Your ways, O LORD;

      Teach me Your paths.

5    Lead me in Your truth and teach me,

      For You are the God of my salvation;

      For You I wait all the day.

6    Remember, O LORD, Your compassion and Your lovingkindnesses,

      For they have been from of old.

7    Do not remember the sins of my youth or my transgressions;

      According to Your lovingkindness remember me,

      For Your goodness’ sake, O LORD.

8    Good and upright is the LORD;

      Therefore He instructs sinners in the way.

9    He leads the humble in justice,

      And He teaches the humble His way.

10  All the paths of the LORD are lovingkindness and truth

      To those who keep His covenant and His testimonies.

 

11  For Your name’s sake, O LORD,

      Pardon my iniquity, for it is great.

12  Who is the man who fears the LORD?

      He will instruct him in the way he should choose.

13  His soul will abide in prosperity,

      And his descendants will inherit the land.

14  The secret of the LORD is for those who fear Him,

      And He will make them know His covenant.

15  My eyes are continually toward the LORD,

      For He will pluck my feet out of the net.

16  Turn to me and be gracious to me,

      For I am lonely and afflicted.

17  The troubles of my heart are enlarged;

      Bring me out of my distresses.

18  Look upon my affliction and my trouble,

      And forgive all my sins.

19  Look upon my enemies, for they are many,

      And they hate me with violent hatred.

20  Guard my soul and deliver me;

      Do not let me be ashamed, for I take refuge in You.

21  Let integrity and uprightness preserve me,

      For I wait for You.

22  Redeem Israel, O God,

      Out of all his troubles.

 

Effect of the Metric Center on the Psalm’s Development

 

This is an alphabetical psalm with these characteristics: (1) the letters vav (ו) and qoph (ק) are missing and (2) the final verse lies outside of the alphabetical scheme. On this second point Craigie (Psalms, 221-22) writes: 

The last verse is interpreted as a postscript principally because it falls outside the basic alphabetic acrostic pattern which ends in v 21. It is also different in tone, introducing “Israel” into the psalm for the first time. . . . The effect of the postscript is to transform the more individual prayer of the psalm into a prayer suitable for Israel as a nation; the “troubles” (v 17) of the psalmist are analogous to the troubles of Israel.  

 

Also, the alphabetical model “. . . imposes certain limitations on the poet, and as a consequence there is not a clearly developed internal sequence of thought within the psalm” (Craigie, Psalms, 217), but this conclusion may not be sustainable once the “center” of the Psalm is defined.

 The metric center of this psalm is verse 10 where the Mosaic Covenant is mentioned which is central to Israel’s worship. Craigie (Psalms, 220) notes regarding verse 10: 

Again, it is the covenant character of God which dominates this expression of confidence; as is emphasized in the terminology of v 10; the confidence in God’s “lovingkindness” is linked intimately to the prayer for “lovingkindness” in vv 6-7. But all covenants have two parties, and the lovingkindness of God, the senior partner in the covenant (v 10a), was related to the psalmist’s obedience to the covenant stipulations (v 10b).

Davidson also highlights verse 10 (The Vitality of Worship: A Commentary on the Book of Psalms, 91), “This God is bound to his people and they to him by “his covenant” (vv. 10, 14). This is the first occurrence in the Psalms of one of the key theological words in the Old Testament.”

 

The influence of verse 10 as the metric and logical center of the Psalm may be illustrated by the confluence of key words (bold font; following the order of verse 10):

 

 

 

 

 

 

 

 

 

 

  

 

The first line of verse 10 captures the essence of verses 1-9 reflecting the Psalmist’s spiritual needs of understanding God’s character and paths and turning away from sin in light of his present circumstances. The second line sums up verses 11-21 where the solution to the difficult circumstances of life reside. By determining to keep the Covenant and obey its requirements for integrity and uprightness, the Psalmist finds the courage to trust in the Covenantal promises of divine forgiveness and deliverance. Tesh and Zorn (Psalms, 224) focus these concepts effectively: 

 

The Lord’s paths (ways) are loving and faithful for such as keep his covenant. Expressed negatively, his paths or ways are ineffectual only if I refuse to walk in them; however, sin will block my way and separate me from God. A sudden awareness of this reality is sufficient to prompt the psalmist to pray again: Forgive my iniquity, though it is great—so great that he can only hope for pardon from a God rich in mercy. Consequently, for the sake of your name I ask, for you have a name for mercy. I trust in your loving-kindness! Immediately there follows another affirmation that the Lord will instruct the God-fearing man in the way chosen for him, and it will be a way of blessing. Of this the writer is confident. Once again he has come to the bedrock of his faith.

 

Thus, Psalm 25 has a definite “center” that unites the whole and radiates practical and relevant spiritual applications.

 

Summary

 

 

Psalm 24

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NASB

1 The earth is the LORD’S, and all it contains,

   The world, and those who dwell in it.

2 For He has founded it upon the seas

   And established it upon the rivers.

3 Who may aascend into the hill of the LORD?

   And who may stand in His holy place?

4 He who has clean hands and a pure heart,

   Who has not lifted up his soul to falsehood

   And has not sworn deceitfully.

5 He shall receive a blessing from the LORD

   And righteousness from the God of his salvation.

6 This is the generation of those who seek Him,

   Who seek Your face—even Jacob. Selah.

7 Lift up your heads, O gates,

   And be lifted up, O ancient doors,

   That the King of glory may come in!

8 Who is the King of glory?

   The LORD strong and mighty,

   The LORD mighty in battle.

9 Lift up your heads, O gates,

   And lift them up, O ancient doors,

   That the King of glory may come in!

10 Who is this King of glory?

   The LORD of hosts,

   He is the King of glory. Selah.

 

 

Effect of the Metric Center on the Psalm’s Development

 

This Psalm does not flow quite as smoothly as some others in this series of “center-focused Psalms.” Some scholars question its integrity in suggesting that verses 7-10 were not part of the original Psalm, but such a viewpoint need not be considered certain (The Pulpit Commentary, 172): 

AT first sight this psalm seems to be composed of two quite separate fragments (vers. 1-6 and vers. 7-10); whence Ewald has laid it down that, in their origin, the two parts were wholly separate, and that the union took place subsequently. But a careful consideration reveals points of unity which favour the view that the connection was intended from the first, and is essential and congenital.

 

The same writer notes, “The psalm is made up of three strophes: vers. 1, 2; vers. 3-6; and vers. 7-10. The first and second are closely connected; the third is a little detached” (The Pulpit Commentary, 173). Davidson (The Vitality of Worship: A Commentary on the Book of Psalms, 86) concurs on the outline: 

Psalm 24 divides neatly into three sections: verses 1-2, a brief hymn celebrating God the creator; verses 3-6, an entrance liturgy similar to what we have seen in Psalm 15; verses 7-10, a liturgical poem celebrating the warrior God coming in triumph to the temple. The common theme which holds these sections together is that of the kingship of God, a theme central to the faith of Israel.

Without agreeing to the “detached” nature of verses 7-10 (The Pulpit Commentary) or the common theme of “kingship” suggested by Davidson, Psalm 24 can be unified under a “worship” classification wherein the “center” ties the whole together and, in doing so, provides the spiritual application. This worship theme is also supported by the probable historical background:

Like Psalm 15, this psalm is a liturgy that was to be used by pilgrims as they came to the Temple in Jerusalem for a religious festival. The psalm begins with a hymn of praise to Yahweh as creator and lord of the universe (verses 1-2). This is followed by a liturgy used by the pilgrims as they request permission to enter the Temple: the question is asked as to who may enter (verse 3), followed by the answer (verses 4-6). The last part of the psalm (verses 7-10) demands entrance for Yahweh, who is probably represented by the Covenant Box, which is being taken into the Temple” (Bratcher and Reyburn, A Translator's Handbook on the Book of Psalms, 237).

 

The metric center (verse 6) affects the entire Psalm in these particulars: The verse functions (1) to capture climatically the “who” statements that encompass verses 3-5 with the initial demonstrative pronoun (זֶה), (2) to highlight the worship intentions of the worshipers by means of the “continuous action” participles (מבַקְשֵׁי/דֹּרְשָׁיו), Williams, Hebrew Syntax, 39), (3) to   personalize the worship by switching from the third personal pronoun “Him” to the second person “Your,” and (4) to identify “this generation” as “Jacob” (“supplanter”) as opposed to “Israel” (“contender”) thereby broadening the application to worshipers whose background, like that of Jacob, includes less-than-favorable elements.

 

 

Another uniting element in this Psalm involves the four-fold use of the interrogative pronoun “who” (מִי), twice asking “who” is qualified to worship Yahweh (verse 3) and twice asking “who” is worthy of worship (verses 7 and 9).

 

Finally, Yahweh the Creator in verses 1-2 becomes the Warrior in verses 8 and 10, concepts that provide covenantal content for worshippers.

 

Summary

 

 

Psalm 23

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NASB

 

1 The LORD is my shepherd,

 I shall not want.

2 He makes me lie down in green pastures;

 He leads me beside quiet waters.

3 He restores my soul;

 He guides me in the paths of righteousness

 For His name’s sake.

4 Even though I walk through the valley of the shadow of death,

 I fear no evil,  

 

for You are with me;

Your rod and Your staff, they comfort me.  

 

5 You prepare a table before me in the presence of my enemies;

 You have anointed my head with oil;  My cup overflows.

6 Surely goodness and lovingkindness will follow me all the days of my life,

 And I will dwell in the house of the LORD forever.

 

Effect of the Metric Center on the Psalm’s Development

The use of grammatical persons is one key to this popular Psalm.  Verses 2-3 speak in the 3rd person; verses 4-5, the 2nd person; verse 6, the 1st person.  The conjunction “for” (כּי, “because”) at verse 4b and the metric center that begins to focus on the 2nd person explains “why” the psalmist has no fear—Yahweh’s presence with him and provisions for him. This movement from the 3^rd person, what Yahweh does for the psalmist, to the 1^st person, how the psalmist responds to Yahweh’s graciousness, centers ultimately on the 2^nd person, the continual presence of Yahweh in a relationship characterized by dialogue and intimacy wherein each participant is concerned for the other. In Psalm 23 Yahweh identifies with the needs of the psalmist as seen in verses 1-3 and 5 while the psalmist shows concern for the “name of Yahweh” (verse 3) and His temple, the place of His abiding presence (verse 6).  At the center of these relationships is the statement, “for You are with me; Your rod and Your staff, they comfort me.” Without an intimate relationship with God, the psalmist would fail to appreciate or acknowledge God as the source of his blessings and his motivation for worship would lose its vibrancy and ultimately fade.

 

Ellsworth (Opening Up Psalms,  49) focuses on the change to the 2^nd person.

It is important to notice the change in personal pronoun as David reflects on his shepherd. In verses 2 and 3, David speaks about his shepherd (notice the fourfold use of ‘he’). But when he comes to the valley of death, David drops the ‘he’ in favour of ‘you’ and ‘your’. He was able to look upon the prospect of death with peace and tranquility because he knew that it would mean meeting his glorious shepherd face to face. 

 

Tesh and Zorn, Psalms, 212, likewise points to the movement to the 2^nd person (italics mine),

Notice that the psalmist now speaks directly with God—for you are with me (not, “he is”). It is the experience of fellowship with the Lord as companion and guide, one who is fully equipped with whatever is necessary to insure his safety, whether it be rod or staff. The former was a short, thick stick used as a weapon for protection and the latter a long stick used for help and comfort when climbing in hilly country. Whatever the circumstance and however trying, the presence of this divine guide would be adequate to dispel all fear—I will fear no evil.

 

Summary