Exegetical and Hermeneutical Commentary of Psalms 26:8
LORD, I have loved the habitation of thy house, and the place where thine honor dwelleth.
8. Taking up the thought of Psa 26:7-8, he makes it the ground of his plea in Psa 26:9-10.
I have loved ] R.V., I love. It is the correlative of I hate in Psa 26:5.
the place where thine honour dwelleth ] Better, with R.V., the place where thy glory dwelleth: lit. the place of the tabernacle of thy glory; for the word mishkan, rendered tabernacle, means properly dwelling, the sanctuary where Jehovah dwelt among His people (Exo 25:8-9). Jehovah’s glory is His manifested Presence, of which the Ark was the outward symbol. Cp. Exo 16:7; Exo 33:18; Exo 33:22; 1Sa 4:21-22; Psa 78:61.
Fuente: The Cambridge Bible for Schools and Colleges
8 12. His love for God’s house is a further reason why he should not be involved in the fate of sinners.
Fuente: The Cambridge Bible for Schools and Colleges
Lord, I have loved the habitation of thy house – I have loved to dwell in Thy house. See the notes at Psa 23:6. The psalmist often refers to his delight in the house of God – the place of public worship; his love to be there united with the people of God in the solemn services of religion. Compare Psa 84:1-2, Psa 84:4,Psa 84:10; Psa 27:4.
And the place where thine honour dwelleth – Margin, the tabernacle of thine honor. This might indeed refer to the tabernacle; and the idea might be that he loved the place where that rested in its wanderings. But the more correct meaning is, that he loved the place where the glory of God – the Shekinah – the symbol of His presence – rested; that is, the place where God was pleased to manifest Himself, and where He dwelt. Wherever that was, he found pleasure in being there; and that he did thus love the place where God manifested Himself, was to his own mind an evidence of true piety. It is always an evidence of piety, for there can be no true religion where the soul does not find pleasure in the worship of God. A person who does not delight in such a service here, is not prepared for heaven, where God eternally dwells.
Fuente: Albert Barnes’ Notes on the Bible
Psa 26:8
For Thy loving kindness is before mine eyes; and I have walked in Thy truth.
The loving kindness of the Lord contemplated
I. We have a pleasant object of contemplation–the loving kindness of the Lord. God has ever been manifesting this. In creation, especially in the creation of man. Other principles came afterwards into operation. God must be just as well as beneficent. Hence man, when he sinned, had to feel the effects of Gods sore displeasure. But it is only when this is viewed in its connection with a dispensation of mercy, and as designed to lead us to repentance, that it can be regarded as manifesting His loving kindness. It is not merely forbearance–the patience which endures for a season the vessels of wrath, and which must at last give way to the growing vengeance provoked by their iniquities. It is the pitying tenderness with which our miseries and dangers are regarded, the redeeming love which would rescue us from them all, and receive and cherish us again as dear children, and delight in us at all times to do us good. Therefore consider–
1. What has been done to render the exercise of mercy consistent with justice. See this in the work of the Lord Jesus Christ. What is it that arrests the attention and draws to itself the rapt admiration of the disciple whom Jesus loved? Herein, he exclaims, is love; not that we loved God, but that He loved us, and sent His Son to he the propitiation for our sins. Did he overlook the other doings of God, in which He has shown His goodness to the children of men? No; but he felt that this transcends them all. In this he saw most clearly that God is love.
2. Think on the fruits of this loving kindness. Our mercies temporal and spiritual stretch on through all eternity. Notice also its spontaneous character, and its constancy.
II. The manner in which it should be before our eyes.
1. As the frequent subject of our thought.
2. As the sure ground of our hope.
3. As the motive of our praise. (James Henderson, D. D.)
Think well and do well
David is labouring under the fear that he should be judged and condemned with the ungodly. He therefore urges reasons wherefore this should not be so. And this amongst the rest, that his thoughts were upon the loving kindness of God. As a man thinketh in his heart, so is he, We may form a better judgment of ourselves, probably, from the tenor of our thoughts than from any other evidence. If our thoughts all go downward, downward we ourselves are going. But if there be some breathings towards the heavenly, then may we have hope that we also are ascending towards the heavenly places and shall dwell in them hereafter. David could urge, besides the secret evidence of his devout thoughts, the public proof of his holy acts–I have walked in Thy truth. The two must go together to become valid evidence. Fruitful subject. Thy loving kindness is before mine eyes. It is exceedingly profitable for the Christian to have always some subject of thought upon his mind. When the mind does not receive holy matters to feed upon, as a rule it preys upon itself; like certain of our bodily organs which, if not supplied with nutritive matter, will soon begin to devour their own tissues. The mind when it eats into itself forms doubts, suspicions, complaints; and nine out of ten of the doubts and fears of Gods people come from two things–walking at a distance from God, and want of spiritual nutriment for the soul. A powerful stream of holy contemplation will scour the thoughts and bear away the foul deposits of unholy thought. Now, Davids theme here is a rightful subject for meditation. It is our bounden duty to think much upon Gods loving kindness. And it is a good subject, and wide, and pleasing. Very plain too, and suitable and seasonable for us all.
II. A life ordered by a right rule. I have walked in Thy truth. He means, I have tried to order my religion according to the truth God has revealed. Can we all say that? Do not most of us worship God in the way, and because it is the way, our forefathers did? We are of one mind with the old Saxon king who, when he was about to be baptized, stood with one leg in the water and inquired of the bishop, Where do you, say my ancestors are gone? They knew nothing about your Christianity. All cast into hell, said the bishop. Well, then, said this fine old Conservative, I will go with them; I should not like to be parted from my kith and kin. Very much of this principle rules our country still. David means, next, that he had walked according to Gods law. I have walked in Thy truth. But–
III. See the link which binds the two parts of the text together. The one has been the consequence of the other. Because I thought much of Thy love, therefore I walked in Thy truth. Our thoughts greatly influence our actions. You cannot send the mind up the chimney and expect it to come down white. Whatever road the thoughts traverse, all the faculties of manhood will go after them. But there are some men who separate these things. There are some men who think, or say they think, of Gods loving kindness, but do not walk in Gods truth. What do we say of men who make the doctrines of grace an excuse for licentiousness? Paul said, Their damnation is just. Others there are who say they walk in Gods truth, but His loving kindness is never before their eyes. They boast of their character, but they never think of Gods grace. They are Pharisees; they know not what spirit they are of. Let us remember that when we get dull in the practical part of religion, the best way of revival is to think more of the loving kindness of God. (C. H. Spurgeon.)
An encouraging contemplation
I. As a subject of contemplation. David said, My meditation of Him shall be sweet.
II. As the source of encouragement. How often we need this–under a sense of guilt; in our afflictions.
III. As an incitement to praise. How lamentable, says Leighton, is it that a world so full of Gods mercy should be so empty of His glory!
IV. As an example for our imitation. There have been those who have sought to resemble Him. (W. Jay.)
The manifestness of Divine benignity
God is beauty and love, says Plato; and these words are echoed by all whose spiritual vision is not dimmed by sensual feeling and sceptical thought. What is meant by Divine goodness or benignity? Not good-doing, but good-being–goodness of nature.
I. Gods benignity is a fact ever before the eyes of mans investigating intellect. Mans logical pathway to this great idea is by three grand stages.
1. The master disposition of a moral being is ever the essence of his moral character. The varied impulses of the soul have been resolved into two grand dispositions–the good-seeking and the self-seeking. With a change of the presiding disposition there comes a thorough revolution of character.
2. The master disposition of an absolutely competent being is always expressed in the general tendency of his works. God is such a being; He has all wisdom, all power; and we are authorised to look upon the universe as the expression of His heart.
3. The general tendency of the universe is to produce happiness. And this general impression is confirmed by all scientific research, which demonstrates that the organisation of all sentient beings is contrived for happiness; and that the external sphere of every such being contains full provision for its happiness. But how comes it, then, that there is so much suffering in the world?
(1) Sufferings form a small item compared with enjoyments.
(2) It subserves benevolent ends.
II. It is a fact ever before the eve of mans general consciousness. And universal man believes in it with a faith underlying all the phenomena of life. There is–
1. A universally felt responsibility for moral evil.
2. A universally felt appreciation of benignity as the essence of excellence.
3. A universally felt obligation to worship.
4. A universally felt desire for continued existence.
III. It is a fact ever before the eye of mans Biblical faith. The Scriptures reveal the goodness of God as–
1. Conferring blessings of a transcendent character.
2. Conferring these blessings on those who justly deserved His displeasure.
3. Conferring them by means of the most stupendous sacrifice. He spared not His own Son, but delivered Him up for us all. That God should have bestowed any favour upon sinful creatures and enemies is a wonderful display of goodness; but that He should have made such a sacrifice passeth knowledge. More, He makes us sit together in heavenly places in Christ Jesus. His goodness is His glory. Faith in His goodness–
(1) Is essential to spiritual union;
(2) is the necessary condition of spiritual culture;
(3) is the solving principle of all intellectual difficulties touching His government;
(4) is the under foundation of all our hope. (Homilist.)
The loving kindness and truth of God
I. What we are to understand by this.
1. It may be taken for either an essential perfection in God, or some external dispensation of good from God. In the former sense, Psa 51:1; in the latter, Psa 42:8. In both senses here.
2. It displays and exerts itself in many acts of providence, but especially in Christ, and the vouchsafement of spiritual and eternal blessings by Him (Joe 2:13; Tit 3:4).
3. It may be considered as respecting others or ourselves (Eph 5:25; Gal 2:20).
II. What it is for Gods loving kindness to be before our eyes.
1. Duly to apprehend it.
2. To believe it, and be persuaded of it (Joh 8:56; Heb 11:13).
3. To esteem and prize it (Psa 36:7).
4. To consider it, and be seriously reminded of it (Exo 20:20; Son 1:4).
III. What is meant by Gods truth.
1. His immutable faithfulness (Psa 89:49; Psa 94:4).
2. His Word (Psa 119:142).
3. The sincerity of those that belong to Him (Psa 51:6).
IV. What it is to walk in His truth.
1. To place our firm reliance on the faithfulness of God.
2. To attend strictly to the Word of God, both its doctrinal and practical parts.
3. To be upright in our way, in opposition to that walking in craftiness which is the celebrated policy of the children of this world.
4. Perseverance in this course. (T. Cruso.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Psa 26:8
Lord, I have loved the habitation of Thy house.
The importance of public worship
The form of godliness may often remain when the power is wanting; but the power cannot well subsist where the form is altogether absent. Consider the importance of public worship–
I. As it respects God. If there be a Supreme Being, a Creator of the race, worship should be rendered to Him, both private and public. The natural sentiments of mankind universally attest this. And now that revelation has been given, the light of the Gospel has come, we are inexcusable if we do not obey the desire. God does not need it, but is willing to accept it.
II. As it concerns the world. Independently of its effect on the moral principles of the race, it tends to peace and order, it humanises and civilises, it strengthens the bonds of the social relation and brings out the best that is in man.
III. As it concerns ourselves. We are parts of a great whole, each with duties to the rest. Public worship aids in these. It gives warmth to piety and adds solemnity to moral virtue. As members of the universal Church, we adore the God and Father of us all, through the Redeemer of the race, by the sanctifying Spirit in whom we all have access. (Hugh Blair, D. D.)
Love for the sanctuary
I. The object of the Psalmists affection. It is the habitation of Thy house and, etc. Out of the abundance of the heart the mouth speaketh, and when anything is thoroughly loved it is very hard to put into one or two words all that you want to say; language seems to fail. Hence, again and again does the Psalmist tell of his affection for the house of God.
II. His profession of this affection. Some people make no profession; that they make none is their main profession. Let them take care lest, if now they regard not the Lord, He at the last them: a poor thing this. But how different was the Psalmists oft-repeated avowal.
III. Some of the reasons for this profession. They have to do with present enjoyment and hope of the future. (J. Aldis.)
The institutions of Gods house
I suppose that nothing short of an entire suspension of the privileges which we recount of our Sabbath would make us understand what the house of God is worth to us, and enable us to enter fully into the mind of the man who, driven forth an exile from Zion, uttered the longing of his heart in these burning words: As the hart panteth after the water brooks, so, etc. (Psa 42:1-2). There are those who cannot remember the time when they did not love the habitation of Gods house; others have found, perhaps late in life, what blessings are for them there. But let us note some of the reasons in which this love of the house of the Lord is founded.
I. There I first learned to know myself and Thee. There has been rest since you knew the worst of yourself, and knew that God knew it, and pitied and loved yon still.
II. There I have learnt most richly the meaning of Thy discipline and found strength to endure. Some of you have gone thither crushed by burdens, pressed by temptations, beggared by losses, bewildered by difficulties; ready to cry, I can strive no longer, I am worn out, I give up the battle at last in despair. And then blessed words have seemed to stream down on you from the height, with a soothing sweetness, with an invigorating force such as no words which you have ever heard elsewhere have conveyed.
III. For there I was guided into Thy most blessed service.
IV. There I found meat and fruitful fellowship, and so did those I love best. We little estimate what the house of the Lord has been worth to our souls. As little do we measure its worth to our homes: what peace, unity, charity it has engendered; what wandering, schism, and bitterness it has spared. (J. Baldwin Brown, B. A.)
The house of God
I. Reasons for loving the house and worship of God.
1. Because we love Him whose house it is.
2. Because of the exercises there performed: prayer, reading, and exposition of the Word, praise.
3. Because of the company we meet there: Gods children, angels, God Himself.
4. Because of blessing received there: pardon, guidance, comfort, joy.
II. How this affection should be shown.
1. By regular attendance.
2. By entering heartily into the services.
3. By using our influence to bring others.
4. By contributing to maintain the house and worship of God. (Robert Newton.)
Public worship
The most vital thing, as far as the welfare of our country is concerned, is not what we call its constitution, nor its fiscal policy, nor its elementary education, nor its intellectual or industrial achievements; but, paradoxical as it may sound, its attendance at the sanctuary on the Lords day.
I. Our highest being is dependent on our conception of the character of God. If there is no power outside a man greater than himself whose law he recognises and to whom he responds, then, saving the law of the state and the convention of society, he is subject to no law, he is the free creature of his passions. But if man needs an authority outside self to control his selfish passions, he needs an ideal standard above that of common attainment if he is to reach to higher moral excellence. With a lofty ideal, a standard above ourselves, we are always being dissatisfied with ourselves and forced to make efforts to improve. Men may rise towards their God; they cannot rise above Him. One thing more, man needs also within himself an impulse to work, for virtue is often very hard unless you have some motive which shall lead to higher desires. If we turn from theory to history and to personal experience, is it not a fact that morality has risen or gone down just in proportion as faith in God has been strong or feeble? Even so calm and unprejudiced an observer as Darwin said that with the more civilised races the conviction of the existence of an all-seeing deity has had a potent influence on the advancement of morality.
II. This faith in God is to a great extent dependent upon public worship. In this busy distracting age, were there no stated times for public worship, men would run great risk of forgetting God and becoming avowed atheists. If, then, the life of faith largely depends on Divine worship, and upon the life of faith depends the highest well-being of society, then everyone who by his example encourages the neglect of public worship, whatever be his motive, is contributing to the degradation of his country, while in many cases he is securing his own. And while attending service ourselves, we should do our utmost also to induce others to be present; to be rid of all which keeps men away from the house of God; and to acquire everything that may properly attract them there. (Canon Page Roberts.)
The value of public worship
I. Worship is an institution for our instruction. Not only is intellectual enlightenment gained, but a deep insight also into many weighty truths, a juster discernment of right and wrong, an intimate acquaintance with the state of our own heart, the need of salvation and growth in grace.
II. It re-confirms our good resolutions. They need to be again and again renewed. In the congregation we enter into the communion of saints, and are mentally incited to keep our vows. We join a brotherhood possessing the same frailties and having the same needs. The inequalities of life, so apparent in the world, vanish here, where all are drawn with the same bonds of love, and inclined to encourage and assist each other on the way of life.
III. It renews and strengthens our religious feeling. We often approach a service with the world still about us, with trouble and sorrow surging round. In the sanctuary, prayer and praise and the Word have calmed our minds, raised us to a higher plane, given us a truer sense of the proportion of things, juster views of God and His dealings. (Homilist.)
Davids affection for the house of God
I. David had an affection for the sanctuary.
1. An ardent affection.
2. A constant affection.
3. A practical affection.
II. Reasons for this affection. Because of–
1. The Proprietors residence there.
2. The company it furnishes.
3. The blessings it affords,
4. The habits it induces. (Sketches of Four Hundred Sermons.)
The sanctity of Christian art: a church-restoration sermon
The Greek version of this passage may be translated, Lord, I have loved the beauty of Thy house, the place of the tabernacling of Thy glory. It was the beauty of Gods house that excited the ardour of the Psalmist. It was not beneath the dignity of inspiration to care for the decent and splendid provision for the worship of the Supreme; and in Bezaleel and Aholiab, art received her first consecration to the worship of God.
I. The duty of reverent care for the externals of worship.
1. It may be urged that it is not right to affirm that an ordinance suited to an early age of civilisation must continue, notwithstanding the advance of human knowledge. But, at the same time, it should not be forgotten, that that part of the ceremonial law connected with the fabric of the temple had in it an element of stability.
2. It may be alleged that what was necessary to draw the minds of the Jews from the tawdry splendours of the Canaanitish worship is unnecessary in these days of Christian enlightenment. But what was attractive in the old beliefs was Probably a remnant of the old tradition of reverence to God which had never wholly died out amongst the heathen.
3. It may be asserted that the spiritual nature of the Gospel is entirely alien from a system that appeals to the senses and enlists the imagination. But it can be answered, that the profoundest theological reasons may be adduced for a worship and adoration appealing to every power of humanity: as witness the early Christian services, the Epistles, the Catacombs; and when the taste and bearing of Greece combined with the practical skill of Italy to erect and adorn shrines for worship, all the arts found their legitimate sphere in the service of the Christian religion.
II. The final cause why God has implanted in us a sense of the beautiful. In Him alone is perfection, beatitude, joy. All that is beautiful and lovely here below comes from Him. Even in our fallen human nature there remains sufficient virtue and grace to make us acknowledge and revere the true. We love the beautiful. And where can we find a place for it so appropriate as the courts of the Lords house? It may confidently be asserted, that in the history of the world the highest manifestations of the beautiful have been evolved in the sublime adoration of God. (A. P. Forbes, D. C. L.)
Our worship of God
The words are those of an old Jewish poet, spoken centuries before the rise of Christianity. They express a pious feeling which is a dominant irate of the Psalter. The affection of those inspired singers for the sanctuary of the Lord seems irrepressible; out it must, whatever the theme–whether a prayer, or a lamentation, or a thanksgiving, or a sorrowful confession of sin, or a song of victory. The temple of Jerusalem was the Keblah towards which Gods ancient people turned the face in prayer, wherever they might be. They speak of abiding in Gods tabernacle, of dwelling in His house forever, of dwelling in His courts, and being satisfied with the beauty of His house, even of His holy temple. They never weary of describing the glory of Mount Zion, and the happiness, the exultation of Divine worship.
1. Avoid narrowness in your religious views. Open your heart and mind to the whole Bible, not only to a part of it. No portion of Scripture is superfluous, but everything is necessary in its place–as a link in a chain, a stage in the growth, a step on the ladder that reaches from earth to heaven.
2. Never imagine that while beauty and stateliness are desirable in secular buildings, they are superfluous in the house of God. Never dream that spirituality of worship is furthered by poverty of accessories, by absence or meagreness of ornament, by an utter lack of comeliness in the consecrated place. All outward and visible beauty is a symbol and prophecy of the Unseen and Eternal Beauty, and therefore naturally fitted to lift our hearts to that great Object of all worship. The Church may rightly be made glorious with lavish expense of art, and time, and means: if only because the masses of Gods poor stand in pressing need of some such contrast with their ordinary haunts, to waken in their souls the sense of something higher, purer, nobler than the sights and sounds to which hard necessity has restricted them.
3. Every church is holy ground, for it is a meeting place of God and man; and what is holy should be beautiful. Beauty is the natural stimulus of love. The truth that God meets us here in a special way does not contradict the truth of His Presence everywhere. The prophets and teachers of Israel knew quite well that the Spiritual is the only Real, and that spiritual worship means a worship which is heartfelt, not hollow, reasonable not magical and meaningless,–a worship in which the entire consciousness, the whole nature, concentrates itself upon God. Sursum corda–Lift up your hearts! and your churches may be perfect shrines of beauty, and your services musical as the song of angels; your worship will not therefore be less but more spiritual. (C. J. Ball, M. A.)
Love to the house of God
I. The object of the Christians love.
1. This habitation, or house, is designed by the Great Proprietor of it for public worship.
2. It implies the manifestation of the Divine Presence.
II. The Christians love to the house of God.
1. The love of affection.
2. The love of preference.
3. Because of advantages realised by attending it.
(1) Children of God are born there.
(2) There the believer was convinced of sin.
(3) There the presence of God is manifested.
(4) It is the banqueting house.
(5) It is the place of instruction.
(6) Its exercises sweeten for glory.
4. Because they worship with good men.
5. It is a practical love.
(1) Regular attendance.
(2) Engagement in its services, according to ability.
(3) Invitation to others to attend.
(4) Pecuniary support.
(5) Prayer.
III. Application.
1. How great the importance and advantages of Divine worship. Christ and His apostles honoured it (Luk 4:16; Act 2:46).
2. How great the guilt and danger of neglecting the house of God (Psa 73:27; Zec 14:17; Zec 14:19; Heb 10:25).
3. If the earthly temple is so loved, what love will the heavenly temple create! (Helps for the Pulpit.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. Lord, I have loved the habitation of thy house] I have carefully used thine ordinances, that I might obtain more grace to help me to persevere. And I have not been attentive to those duties, merely because they were incumbent on me; but I have loved the place where thine honour dwelleth; and my delight in thy ordinances has made my attendance as pleasant as it was profitable. This verse would be better translated, Jehovah, I have loved the habitation of thy house, and the place of the tabernacle of thy glory. The habitation must mean the holy of holies, where the Divine Presence was manifest; and the place of the tabernacle must refer to the mercy-seat, or the place where the glory of the Lord appeared between the cherubim, upon the lid or cover of the ark of the covenant. From his dwelling there, mishcan, the place and the appearance were called shechinah; the dwelling of Jehovah, or that glorious appearance which was the symbol of the Divine Presence.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The habitation of thy house, i.e. thy sanctuary and worship; which is an evidence of my piety to thee, as I have given many proofs of my justice and integrity towards men. Nothing is more grievous to me than to be hindered from seeing and serving thee there.
Thine honour; or, thy glory; either,
1. The ark so called, 1Sa 4:22; Psa 78:61. Or
2. Thy glorious and gracious presence, or the manifestation of thy glory, or of thy glorious power, and faithfulness, and goodness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. the habitation of thy housewhereThy house rests, as the tabernacle was not yet permanently fixed.
honour dwellethconveysan allusion to the Holy of Holies.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Lord, I have loved the habitation of thy house,…. Meaning the tabernacle, for as yet the temple was not built; which was an habitation for the saints, where they chose to dwell, and reckoned it their happiness, and was the habitation of the Lord himself: the sanctuary was built for that purpose; and between the cherubim, over the mercy seat, he took up his residence; hence it follows,
and the place where thine honour dwelleth: or “glory” a: when the tabernacle was set up, the glory of the Lord filled it, as it did the temple, when it was dedicated, Ex 40:35. The psalmist expresses his love to this place, in opposition to the, congregation of evildoers, which he hated, Ps 26:5; and to remove a calumny from him, that being among the Philistines, and at a distance from the house of God, his affections were alienated from it; whereas it was his greatest concern that he was debarred the privileges of it; see Ps 42:1; besides, he had showed his great regard to it by his constant attendance before his exile, as he did after it,
Ps 42:3; and it was out of pure love to the worship of God, and with real pleasure and delight, that he did attend; and not through custom, and in mere form, Ps 122:1. The Lord’s house is loved by his people, because of his word and ordinances, which are ministered there, and because of his presence in it: or else what was typified by the tabernacle in here designed; either the tabernacle of Christ’s human nature, called the true tabernacle, Heb 8:2; in which the fulness of the Godhead dwells; which the Son of God, the brightness of his Father’s glory, inhabits; and in the redemption and salvation wrought out in it the glory of all the divine attributes is displayed; and Christ incarnate is the mercy seat from which God communes with his people, and is their way of access unto him, and whereby they have fellowship with him; and who is loved by the saints sincerely, above all creatures and things, and in the most ardent and affectionate manner: or heaven itself, of which the tabernacle was a figure, Heb 9:24; which is the habitation of the holiness and glory of God, and in which are many mansions or dwelling places for his people; and is the continuing city they seek, the heavenly and better country they are desirous of, and where their hearts and affections are; because there their God, their Saviour, and their treasure be; which sense seems to be confirmed by what follows.
a “gloria tua”, Musculus, Piscator; “tabernaculum gloriae tuae”, Junius Tremellius, Cocceius, Gejerus so Ainsworth.
Fuente: John Gill’s Exposition of the Entire Bible
8. O Jehovah! I have loved, etc In this verse he confirms what he had said before, that he came not into the sanctuary in a careless manner, but with serious devotion. Irreligious men, although they often resort to the sacred assemblies, frequent them merely as lurking places, where they may escape the eye of God. On the contrary, the truly pious and pure in heart resort to them, not for the sake of vain ostentation, but as they are sincerely bent on seeking God, they willingly and affectionately employ the helps which he there affords them; and the advantage which they derive from them creates love to them in their hearts, and longings after them. This declaration farther shows, that however David excelled others in faith, yet he was not without fear lest the violence of his enemies might deprive him of the ordinary means of instruction which God had conferred on his Church. He felt his need of the Church’s common discipline and order, and he therefore anxiously labored to retain his enjoyment of them. From this we infer the impious pride of those who look with contempt on the services of religion as unnecessary, although David himself could not live without them. Another consideration, indeed, existed in those days, I confess, while the law, like a schoolmaster, held the ancient people in a state of servitude compared with ours. Our case, however, is one with theirs in this respect, that the weakness of our faith requires help as well as theirs. And as God for this purpose has appointed the sacraments, as well as the whole order of the Church, woe to the pride of those who recklessly desert the services which we perceive to have been held in such high esteem by the pious servants of God. The Hebrew word מעון, me-on, according to some, is derived from a word (575) which signifies an eye; and they translate it comeliness, or appearance. This is the translation of the Septuagint. (576) But as the word is almost every where used to signify a dwelling-place, which is more simple, I prefer to retain it. The sanctuary is called God’s house, and the dwelling-place of his glory; and we know how frequently expressions of this kind are employed in Scripture to bear testimony to the presence of God. Not that God either dwelt in a tent, or wished to confine the minds of his people to earthly symbols; but it was needful to remind the faithful of God’s present goodness, that they might not think they sought him in vain, as we have elsewhere already said. Now, that God’s glory may dwell among us, it is necessary that a lively image of it should shine forth in word and sacraments. From this it follows, that the temples which are reckoned such among Papists are only filthy brothels of Satan.
(575) Namely עיך, ayin.
(576) The word which it employs is ἐυπρέρπεια
Fuente: Calvin’s Complete Commentary
8. Lord, I loved He loved God’s house, but “hated the congregation of evil doers,” Psa 26:5. Psa 26:6-8 are a plea in support of his integrity and for the judgment of God in his behalf, based upon his love for the house and worship of God, which he urges as proof of his sincere love to God.
Fuente: Whedon’s Commentary on the Old and New Testaments
YHWH, I love the habitation of your house,
And the place where your glory dwells.’
He wants YHWH to be aware of how much he loves His dwellingplace, the Tabernacle, the place in which is the Ark of the covenant of YHWH, the symbolic representation of God’s glorious presence. (When the Ark was captured by the Philistines, the ‘glory’ was said to have departed – 1Sa 4:22). He loves it because it is where YHWH reveals Himself among His people (compare Exo 29:43; Exo 40:34), and where they can meet with Him.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 26:8. The habitation of thy house This certainly means the tabernacle, wherein the ark of God was kept, and where he manifested his peculiar presence by a visible and glorious appearance. Dr. Hammond says, that the habitation of thy house may, by apposition, be, thy habitation-house; as we say in English a mansion-house, i.e. a place for daily habitation; such as the tabernacle was to God; he having promised to be continually present there. See Exo 29:42; Exo 29:45. We may render the verse, Lord, I have loved thy mansion-house, and the place of the tabernacle of thy glory.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 536
THE WORSHIP OF GOD DELIGHTFUL
Psa 26:8. Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth.
BETWEEN the people of God and the men of this world there is a much broader line of distinction than is generally imagined. In the performance of outward duties there may be but little difference: but in their motives and principles they are as far asunder as heaven and earth, yea, I had almost said, as heaven and hell. They have altogether a different taste; the one affecting heavenly things as their most delightful occupation; whilst the other follow them rather by constraint, and feel themselves most in their element when they are engaged in worldly company and in carnal pursuits. The faithful servant of God enjoys the testimony of his own conscience, that he has no real delight in any thing but in doing Gods will, and in enjoying his presence. David, in this respect, may serve as a glass, wherein every real saint may discern his own image. He could appeal to God that he had found no pleasure in worldly company and worldly pursuits; but that his delight had been altogether in communion with his God, and in the ordinances of his grace [Note: ver. 25.].
In order to make a suitable improvement of the assertion before us, I will shew,
I.
The reasons which he had for so loving the house of God
To give a full account of them would be impossible. It may suffice to specify a few of those which operated with greater force upon his mind.
1.
It was the immediate residence of the Deity
[I have loved, says he, the habitation of thy house, and the place where thine honour dwelleth. When Moses made the tabernacle, it pleased God to come down and honour it with his more immediate presence, and to manifest there his glory in the sight of all Israel [Note: Exo 40:34-38.]. There God promised, in a more especial manner, to meet his people; saying, Thou shalt put the mercy-seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee: and there will I meet with thee; and I will commune with thee from above the mercy-seat, and from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel [Note: Exo 25:21-22.]. The same blessed privilege was given to all Israel, through the medium of their High Priest, as long as the tabernacle and the temple stood: and on numberless occasions had David reaped the benefit of this condescending and merciful appointment. Can we wonder, then, that he should love the house of God, where he enjoyed so vast a privilege, and where such transcendent benefits were accorded to him? But we know from himself what his feelings were in relation to it: One thing have I desired of the Lord, which I will seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple [Note: Psa 27:4.].]
2.
There he was enabled to worship God in the way that God himself had appointed
[Though God might be worshipped acceptably in every place, yet it was at the tabernacle only that any sacrifice could be offered to him, or that a full access to him could be enjoyed. There alone could a sinner be sprinkled with the blood of his offering, and have the pardon of his sins thus sealed upon his soul. Hence, when David was driven from Jerusalem, and forced to take refuge in a heathen land, this was the great subject of his complaint; not, that he was separated from his friends, but that he was cut off from communion with his God in the established ordinances of his worship. Hear his sad complaint: As the hart panteth after the water-brooks, so panteth my soul after thee, O God! My soul thirsteth for God, for the living God: when shall I come and appear before God? My tears have been my meat day and night; while they continually say unto me, Where is thy God? When I remember these things, 1 pour out my soul in me: for I had gone with the multitude; I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holy-day .. As with a sword in my bones, mine enemies reproach me, while they say daily unto me, Where is thy God [Note: Psa 41:1-4; Psa 41:10.]?]
3.
There he obtained those supplies of grace and peace which his daily necessities required
[The whole book of Psalms is little else than a record of answers to his prayers. I waited patiently for the Lord; and he inclined unto me, and heard my cry. He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings: and he hath put a new song in my mouth, even praise unto our God [Note: Psa 40:1-3.]. True, he might enjoy much of this in his own secret chamber; but it was chiefly in the house of God that he obtained these benefits. This he himself acknowledges: and he assigns it as the reason for his ardent attachment to that holy place: How amiable are thy tabernacles, O Lord of Hosts! My soul longeth, yea, even fainteth, for the courts of the Lord: my heart and my flesh cry out for the living God. Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young; even thine altars, O Lord of Hosts, my King, and my God. Blessed are they that dwell in thy house: they will be still praising thee . A day in thy courts is better than a thousand: I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness. For the Lord is a sun and a shield: the Lord will give grace and glory: and no good thing will he withhold from them that walk uprightly [Note: Psa 84:1-4; Psa 84:10-11.].]
The example before us might be amply sufficient to commend to our regard the house of God. But I must proceed to state,
II.
The incomparably stronger reasons which we have for a similar attachment to it
The dispensation which we are privileged to enjoy is of a more liberal kind than that under which he lived.
1.
Our access to God is more intimate
[David, though a prophet and a king, did not dare to enter into the most holy place, where God displayed his glory. Had he presumed to intrude himself there, he would have been struck dead upon the spot. Not even the high-priest could enter there but on one day in the year, and in the manner prescribed by God himself. But we are permitted to come even to his very throne, and to behold him on his mercy seat. Yes, the vail of the temple, at the time of our Saviours death, was rent in twain from the top to the bottom: and from that very moment a way of access to him has been open for all the sinners of mankind, without exception. This is the construction put on that event by an inspired Apostle, who says, Having, therefore, boldness to enter into the holiest, by the blood of Jesus, by a new and living way which he hath consecrated for us through the vail, that is to say, his flesh, and having an High-Priest over the house of God, let us draw near with a true heart in full assurance of faith [Note: Heb 10:19-22.]. The Holy Ghost himself, I say, has taught us this [Note: Heb 9:7-8.]. And is this no ground for love to divine ordinances? Methinks, the liberty thus accorded to us should produce in us a correspondent liberty of mind in approaching God, and an exquisite delight in drawing nigh unto him.]
2.
Our views of him are more clear
[Even the high-priest himself, when admitted into the sanctuary, could behold nothing but a bright cloud abiding on the ark between the cherubims. But we have access to the true tabernacle, the Lord Jesus Christ, in whom dwelt all the fulness of the Godhead bodily [Note: Col 2:19.]. He is the image of the invisible God [Note: Col 1:15.], the brightness of his glory, and the express image of his person [Note: Heb 1:3.]: and in beholding him, we behold the Father himself [Note: Joh 14:9.]: yea, as with an unveiled face we behold the glory both of the Father and the Son [Note: 2Co 3:18.]. We see God in Christ reconciling the world unto himself [Note: 2Co 5:19.], and are enabled to call him our Father and our Friend [Note: Gal 4:6.].
Of the perfections of God, also, we have incomparably clearer views than ever were vouchsafed even to David himself. True indeed, he says, that, in God, Mercy and truth are met together, righteousness and peace have kissed each other [Note: Psa 85:10.]. But he had not such an insight into that mystery as we enjoy. The full discovery of God, as a just God, and yet a justifier of ungodly men [Note: Rom 3:26.], was reserved for us, under the Gospel dispensation: we see, not only mercy, but faithfulness and justice, engaged on our side, and pledged for the forgiveness of our sins [Note: 1Jn 1:9.].
His purposes, too, how marvellously are they unravelled, and with what distinctness are they exhibited to our admiring eyes! Things which no eye ever saw, or ear heard, or heart conceived, under the Jewish economy, are revealed unto us by the Spirit; so that, from eternity to eternity, we can behold the designs of God unfolded, first, as they were originally concerted between the Father and the Son; then as executed by Christ Jesus in his incarnate and glorified state; and, lastly, as they will be consummated at the day of judgment. Say, then, whether we should not delight in drawing nigh to God, and having our souls filled with these heavenly contemplations? If the shadow of these things so endeared to David the house of God, what should the substance of them effect in our hearts?]
3.
Our communications from him are more abundant
[Doubtless David was most highly favoured of the Lord; and God was very abundant towards him, both in faith and love [Note: 1Ti 1:14.]. But still we cannot yield to him, no, not even to him, in the privileges we enjoy. The Holy Spirit was not then poured out so abundantly as he has since been upon the servants of the Lord [Note: Joh 7:39. Tit 3:6.]. To us he is given as a Spirit of adoption [Note: Rom 8:15.], and as a witness to testify of that adoption [Note: Rom 8:16.]; and as a seal, to mark us for the Lords peculiar treasure [Note: Eph 1:13-14.]. The servile spirit of the Law is altogether banished from us, and we are made free indeed [Note: Joh 8:36.]. With what exalted views are we sometimes favoured, when we can see the Lord Jesus Christ actually bearing our sins in his own body on the tree, and pleading our cause at the right hand of God, and ordering every thing, both in heaven and earth, for our welfare, and preparing for us a mansion in heaven, himself taking possession of it for us as our forerunner, and shortly about to come again in his own person to invest us with all the glory he has purchased for us, even a participation of his own throne, his own kingdom, and his own glory! What is all this, but an earnest of heaven itself already begun in the soul? Yet all this is vouchsafed to us frequently under the ministry of the word, and at the table of the Lord; insomuch that we seem caught up, as it were, into the third heavens, and scarcely know whether we are in the body or out the body, by reason of the brightness of our views, and the blessedness of our souls. I mean not to say that this is the experience of all, nor of any at all times: but I do say, that it is the privilege of all; and that it is our own fault if we do not actually possess it: and that the hope of gratifying our taste with these rich dainties cannot fail of endearing to us the house where this feast is provided for us [Note: Isa 25:6-8.].]
It will now, in conclusion, be profitable to inquire,
1.
Whence it is that this experience is so rare
[It must be confessed that there are but few who thus delight in the ordinances of God. But why is this? Would they not be alike precious to all, if all desired to make a suitable improvement of them? The truth is, that the generality of persons attend them only as a mere form, without any consciousness of the ends for which they have been appointed. What if we viewed them as our mothers breast, to which we were invited for the support and nourishment of our souls? What if we came to them, desiring the sincere and unadulterated milk of the word, that we might grow thereby [Note: 1Pe 2:2.]? Verily we should then find such communications from the Lord Jesus, as would fill us with unutterable joy [Note: Joh 4:10; Joh 7:37-38.]. But we feel not our need of mercy: we have no real desire after the Saviour: we are content with a godliness which consists in mere form, without any thing of power. No wonder, then, that the house of God has no charms for us. True, indeed, persons may affect divine ordinances, just as they would a fine concert, on account of the eloquence of the person by whom they are administered [Note: Eze 33:31-32.]; or they may set a value on them as means of fostering a high conceit of their own goodness [Note: Isa 58:2.]: but as means of access to God, and as a medium of communion with him, they find no real delight in them. To enter into the experience of David, and obtain a conformity of mind to his, religion must be our one great and paramount concern. If once Christ become our supreme joy, whatever brings us near to him, and him near to us, will be as marrow and fatness to our souls.]
2.
What are the prospects of those in whom this experience is found
[Truly, they are blessed among men. They need not envy any other people upon earth. They possess what is far superior to all the delights of sense. View a man at the footstool of the Most High: view even the poor publican, who, through a consciousness of his own extreme unworthiness, dared not so much as to lift up his eyes to heaven. Who that knows with what complacency Almighty God beheld him, and with what pleasure he listened to his sighs, and treasured up his tears in his vial, would not congratulate him on the state of his soul, and on the prospects that were before him? The truth is, that every such person has his sins put away from him, as far as the east is from the west; and his name is written in the Lambs book of life. For every such person is prepared a crown of glory, that fadeth not away. He now beholds his God by faith: and soon shall he behold him face to face. He now draws nigh to God in a temple made with hands: and he shall soon commune with him in his temple above. He now pours forth his prayers and praises at such intervals as the infirmity of his nature will admit of; and he soon shall engage in praising God, without infirmity or interruption, to all eternity.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Psa 26:8 LORD, I have loved the habitation of thy house, and the place where thine honour dwelleth.
Ver. 8. Lord, I have loved the habitation of thy house ] Much more the people, and the ordinances there, but most of all the Lord himself of that house (as if a man love the schoolmaster for his child’s sake he loveth his child much more), and hence it is that I so hate the society of the ungodly; for what communication hath Christ with Belial? The word rendered habitation some derive from a word that signifieth the eye, and, therefore, render it sight, or beauty; the Seventy , comeliness. The Protestants at Lyons, in France, called their public meeting place paradise.
And the place where thine honour dwelleth
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 26:8-12
😯 Lord, I love the habitation of Your house
And the place where Your glory dwells.
9Do not take my soul away along with sinners,
Nor my life with men of bloodshed,
10In whose hands is a wicked scheme,
And whose right hand is full of bribes.
11But as for me, I shall walk in my integrity;
Redeem me, and be gracious to me.
12My foot stands on a level place;
In the congregations I shall bless the Lord.
Psa 26:8-12 This strophe parallels the thoughts of Psa 26:1-7. The psalmist again lists his qualification for acceptance and his opponents’ actions/motives for rejection.
The psalmist’s qualifications:
1. I love the temple BDB 12, KB 17, Qal perfect
2. I walk in integrity BDB 1070, cf. Psa 26:1
3. my foot stands on a level place (cf. Psa 5:8; Psa 27:11). This is imagery for the clear path, the level way of YHWH’s covenant, cf. Psa 119:105
The psalmist asks God to act toward him differently than the way He acts toward the wicked.
1. Do not take my soul away along with sinners (i.e., gather, BDB 62, KB 74, Qal imperfect used in a jussive sense. This verb is used literally of harvest (cf. Isa 62:9). It came to be used of death (cf. Jdg 2:10; 2Ki 22:20; 2Ch 34:28).
2. Do not take my life with men of bloodshed
These people are characterized by bloodshed, wicked schemes, and bribery. There is a clear obvious lifestyle difference between the faithful follower and the faithless Israelite who performs the acts of worship and participates in the ritual but there is no lifestyle effect (cf. Mat 7:15-27)!
SPECIAL TOPIC: APOSTASY (APHISTMI)
Psa 26:8 This imagery refers to the tabernacle of the wilderness (cf. Exodus 25-31, 36-40), but later came to refer to the temple in Jerusalem on Mt. Moriah. It was where YHWH dwelt among humans (i.e., between the wings of the Cherubim above the ark of the covenant in the Holy of Holies). Faithful followers longed to be in YHWH’s presence (cf. Psa 23:6; Psa 27:4-5).
Psa 26:6 also refers to the tabernacle/temple (cf. Psa 24:3-4).
Psa 26:11 Even though the psalmist believes he is innocent, he knows that YHWH is pure and holy and all humans are not (cf. Isa 53:6; Rom 1:18 to Rom 3:18). The closer one comes into YHWH’s fellowship the more the awareness of personal sin (i.e., omission and commission) becomes a reality. Psa 19:11-14 expresses this truth well.
Psa 26:11 b Because of these things he asks YHWH to
1. redeem him BDB 804, KB 911, Qal imperative, see SPECIAL TOPIC: RANSOM/REDEEM
2. be gracious to him BDB 335, KB 334, Qal imperative, cf. Psa 25:16
He believes YHWH will vindicate him so he will bless YHWH
1. with songs, Psa 26:7
2. with testimony, Psa 26:7
3. with blessing, Psa 26:12 (BDB 138, KB 159, Piel imperfect, see Special Topic: Blessed [OT])
Psa 26:12 congregations The MT is plural but it may be an example of the plural of majesty. The NRSV, TEV, REB have the singular. The NET Bible makes the plural refer to the worshipers (cf. Knox Translation). The plural form appears only here and Psa 68:26.
I shall bless the Lord This refers to public affirmation of one’s faith, trust, hope, and allegiance to YHWH (cf. Rom 10:9-13), probably in a worship setting.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How does YHWH test the mind and heart?
2. Does Psa 26:6 imply a priest is the author?
3. Define the word wonders (Psa 26:7).
4. Explain Psa 26:12 a in your own words.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
habitation = dwelling: implying safety.
house. Referring not to the Temple, but to David’s Tabernacle on Zion. Compare Psa 5:7, and see below.
the place, &c. = the place of Thy glorious Tabernacle.
dwelleth. Hebrew. shakan. See note on “placed” (Gen 3:24).
Fuente: Companion Bible Notes, Appendices and Graphics
Lord: Psa 27:4-6, Psa 42:4, Psa 84:1, Psa 84:2, Psa 84:10, Psa 122:1-4, Psa 122:9, 2Sa 15:25, 1Ch 29:3, Isa 38:20, Isa 38:22, Luk 2:46, Luk 2:49, Luk 19:45-47, Joh 2:14-17
where: etc. Heb. of the tabernacle of thine honour, Psa 63:2, Psa 63:3, Exo 25:21, Exo 25:22, Exo 40:34, Exo 40:35, 2Ch 5:14, 2Ch 6:1, 2Ch 6:2
Reciprocal: Gen 13:4 – Unto Deu 18:6 – and come with 1Sa 4:13 – his heart 1Sa 4:18 – when he made 1Sa 4:21 – The glory Ezr 7:15 – whose habitation Neh 13:31 – Remember Psa 5:6 – the bloody Isa 66:10 – all ye that love Mat 23:21 – and by Joh 7:10 – then
Fuente: The Treasury of Scripture Knowledge
DOMUS, O QUAM DILECTA!
Lord, I have loved the habitation the Thy house, and the place where Thine honour dwelleth.
Psa 26:8
I. Lord, I have loved the habitation of Thy house, for there I first learned to know myself and Thee.
II. There I have learned most richly the meaning of Thy discipline, and found strength to endure.
III. There I was guided to the most noble, blessed, and fruitful labour, to the service which is absolute freedom, to the work which is perfect rest.
IV. There I and those whom I have loved best have held sweet and fruitful fellowship; and there we cemented a union which, when the family on earth breaks up, will renew itself eternally in heaven.
(SECOND OUTLINE)
THE PLACE WHERE THINE HONOUR DWELLETH
I.The Chamber of Light.
II.The Chamber of Love.
III.The Chamber of Devotion.
IV.The Chamber of Work.
Illustration
It is very well to meet in the Church our Christian friends, but our great aim is to meet God there: Lord, I love the place where Thine honour dwelleth. But we may meet God anywhere. Any home may be a shrine, and any youth may make his room a place where angels meet; or God may be met in the mountain, meadow, or public street. If we met God in the house often we could not think of the Church without thinking of Him. In a few years there will be threads from these walls going round their heart associations which would make it very undesirable that anything should intrude here that would interrupt those old associations. If it could be said this man and that man were born here, how could any man look on it without reverence? Just as our home remains for ever dear to us, so still more must the house associated with the birth and the development of our better life, and the formation in us of those hopes that over-spring time and reach forth into eternity.
Fuente: Church Pulpit Commentary
Psa 26:8. I have loved the habitation of thy house That is, thy sanctuary and worship, which is an evidence of my piety to thee, as I have given many proofs of my justice and integrity toward men. Nothing is more grievous to me than to be hindered from seeing and serving thee in thy house. Where thy honour dwelleth Hebrew, , chebodeka, thy glory, meaning either, 1st, The ark, so called 1Sa 4:22; Psa 78:61; or, 2d, Gods glorious and gracious presence, or the manifestation of his glory, namely, of his glorious power, faithfulness, and goodness. Observe, reader, all that truly love God, truly love his ordinances; and they therefore love them, because in them God manifests his honour and glory, and they have an opportunity of honouring and glorifying him. And while their delighting to approach him, and having communion with him, is a constant source of pleasure to them, it is also a comfortable evidence of their integrity, and a comfortable earnest of their endless felicity.