Exegetical and Hermeneutical Commentary of Psalms 26:6
I will wash mine hands in innocency: so will I compass thine altar, O LORD:
6. I will wash mine hands in innocency ] “As the priests, before they came near to the altar to minister (Exo 30:17-21). What the priest did in symbolical rite, that the priestly people were to do in spiritual reality.” Kay. Cp. Psa 73:13: and for the ceremony as symbolising innocence see Deu 21:6; Mat 27:34.
compass thine altar ] Take my place in the ring of worshippers around it. A reference to solemn processions round the altar is questionable.
Fuente: The Cambridge Bible for Schools and Colleges
I will wash mine hands in innocency – The psalmist here refers, as another evidence of his piety, to the fact that it was a ruling purpose of his life to be pure, to worship and serve his Maker in purity. He had stated that he had no sympathy with the wicked, and that he did not make them his companions; he now states what his preferences were, and where his heart was to be found. He had loved, and he still loved the worship of God; he delighted in the pure service of the Most High. Washing the hands is an emblem of purity. So Pilate Mat 27:24 took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person. Compare Deu 21:6-7. The word rendered innocency means properly cleanness, purity; and perhaps the allusion here is to water that is perfectly pure. The sense of the passage is, that he would endeavor to make himself pure, and would thus worship God. He would not come, practicing iniquity, or cherishing sin in his heart. He would banish all from his mind and heart and life that was wrong, and would come with true love to God, and with the spirit of a sincere worshipper.
So will I compass thine altar, O Lord – In this manner, and with this spirit, I will worship thee. The word compass may either mean that he would embrace it by throwing his arms around it, or that he would go round it with others in a solemn procession in worship. The idea is, that he would come to the altar of God with his offering in sincerity and truth. It was to himself one evidence of sincere piety that he so purposed in his heart, or that he was conscious of a desire to worship God in purity and truth. This desire is always an indication of true piety.
Fuente: Albert Barnes’ Notes on the Bible
Psa 26:6-7
I will wash mine hands in innocency: so will I compass Thine altar, O Lord.
Purity of heart and life
I. What this resolution implies.
1. All apprehension of the holiness of God.
2. The condition–holiness–in which alone he could have communion with God.
3. Great desire for it.
4. Willing to give up all that stood in his way, all sin, especially.
II. What is implied in keeping such resolution.
1. Renunciation of present sin.
2. Repentance for what is past.
3. Restitution and confession.
4. Regard to the rights of others in all respects–plain honest dealing and kindness.
Oh, the endless tricks of selfishness, and the endless subterfuges with which men excuse themselves; and yet so much piety in the midst of it all. Sometimes it is that persons would not on any account stay away from church on the Sabbath, but they would cheat you in their business on the Monday if they had an opportunity of doing so. Suppose you say, well, I am seeking to get money that I may give it to the missionary cause! Let me tell you that a man might as well fit out a pirate ship for the same purpose! You take advantage, lie and cheat, to get money for God! Well, when you have got the money so for God; just go into your closet, lay the money down, and say, Lord, Thou knowest how I got this money today: there was a man came into my shop and wanted a certain article, and I had not what he wanted, but I had one not so good, but I managed to get him to take it, and I charged hint a little more than it was worth, because! wanted to give something to the missionary cause! Now, would that be washing the hands in innocency? Would an infinitely holy God accept such an offering? Judge ye!
III. We now pass to show that both the resolution and the keeping of it are indispensable conditions of acceptance with God. When we talk of persons being justified by faith we always mean that faith implies repentance, making restitution, obedience, and holiness of heart. The faith that takes hold on Christ implies all this. We are justified by faith; but it is the faith of obedience to God, the faith which leads to sanctification, the faith which works by love and purifies the heart, the faith that overcomes the world. Ah, the faith that overcomes the world, thats the faith to mark an honest man! No man has faith that justifies him who has not faith that makes him honest. If you are not honest you have not faith; in Gods sense of the term you have not the faith of the Gospel. Now, suppose that every person in this house were at this moment willing to do as the Psalmist did, and were to come right out and say, I will wash my hands in innocency–what is there to hinder? (C. G. Finney.)
Preparation for Divine worship
Innocency does not here imply moral perfection. David was innocent of the charges advanced against him by his enemies, the aiders and abettors of Absaloms rebellion; but he was not morally pure as was the God he worshipped. He desired, therefore, that God would try his reins and his heart, so that he might know and confess his sin. Washing the hands, as emblematic of purity and innocence, was enjoined on the priests, to typify that inward holiness which alone rendered service acceptable to God; and also on the elders of the city nearest to which the body of a homicide was found. Viewed in the light of these two ceremonials, Davids words may here be regarded as a protestation of innocency in reference to the more outward sense by which religion is dishonoured, and a declaration of sincerity in worship. It was then he would draw near to the altar in company with the worshippers who gathered round it. As the pious Israelite looked towards the altar, so the Christian turned his thoughts to the Redeemer whom God has set forth to be a propitiation through faith in His blood. It was Davids chief joy to visit the habitation of Gods house, the place where His honour dwelt. With a like devout joy should we enter His sanctuary, and especially when we approach His holy table, and preparation for this worship should engage the Christians prayerful attention.
I. Its necessity may be argued from Scripture. Jacob was commanded to go from Shechem to Bethel to fulfil his vow; and for this he and his household prepared by purifying themselves and putting away the strange gods from among them. When before Sinai, Moses was instructed to sanctify the people and prepare them for Gods presence on the mount. There is, too, that solemn preparation for the Passover after Hezekiah had reformed the temple services, when its observance had to be delayed because some had come up to the feast without the prescribed purification of previous religious services.
II. It may be argued also from the nature of the thing. God is the infinitely high and holy One, and if before His throne the angels veil their faces, how reverently should we enter His gates and fall at His footstool! We must approach unto His presence with humility, penitence, and prayer. His presence there is assured; for He cannot lie. Love should be present in all our worship, and especially at that memorial of the atoning sacrifice of our Redeemer to whom we owe so much. (P. Mearns.)
The devout worshipper
With all his disadvantages and drawbacks, David was the man after Gods own heart. If he sinned, and that exceedingly before the Lord, we know how thoroughly he repented. One feature in his character is very noticeable–his love for the house of God.
I. Davids preparation for the house of the Lord. Though an exile in the land of the Philistines, banished from the service and worship of the sanctuary, surrounded by those who would watch every action and note each shortcoming, he yet resolved to give them no opportunity of triumphing over him. A lesson for Christian worshippers.
1. Such preparation is becoming. What amazing condescension to be allowed to speak with God, and to come before Him with thanksgiving!
2. It is necessary. Worship cannot be acceptable to God unless our hands are washed in innocency. How impressive the instructions given to Aaron and his sons (Exo 30:17-21); Paul directs Timothy to see that the Church lifts up holy hands in prayer (1Ti 2:8).
3. It has most happy results–the blessing from the Lord, and righteousness from the God of our salvation.
II. Davids engagements in the house of the Lord.
1. David knew it was the place where Gods honour dwelt. Though only the tabernacle, it was nevertheless the place the Lord had chosen to place His name there–and there too was the glory. We have a better dispensation.
2. David was filled with gratitude at the recollection of past mercies (Psa 26:6-7).
Shall not we? Learn–
1. How necessary that we manifest a becoming reverence in the house of God.
2. Our services can only be reasonable and acceptable when we realise the purposes for which we assemble.
3. The dispositions of mind pleasing to God are the same under the new as under the old economy.
4. Let the text lead us to a holy self-examination. Have I washed? etc. (W. G. Barrett.)
The sacrament of the Lords Supper
I. The duty of attending it. The command of Christ to do this in remembrance of Me is indisputable; His design in that command most gracious; the benefits accruing to ourselves in obeying it are great and certain. The duty of communicating, therefore, is unquestionable; the sin of neglecting so to do is great. It is as dangerous to our spiritual condition to treat the sacrament as nothing, as to give to it a mysterious efficacy which the Scriptures do not warrant. To faith Christ is present, not bodily but spiritually, in the power of His death; and in this sense His flesh is meat indeed, and His blood is drink indeed, to the comfort, support, and nourishment of those who feed on Him in their hearts by faith with thanksgiving. Christians in the present day suffer much in their own souls, and the work of conversion in others may be greatly hindered by the neglect of a due and worthy participation of the Lords Supper, inasmuch as its observance is closely connected with spirituality of mind, and a prayerful desire for the spiritual welfare of our fellow men.
II. The state of mind in which we are to draw near to the Lords table. David desired to wash his hands in innocency, and so compass the altar of God. What did these words mean to him? Not that he would root up all corruption from his heart, and make himself entirely free from sin; for then he must needs wait until the day of his death before performing his vows. His meaning is to be found in his description of the blessed state of the true believer, in Psa 32:1-2. St. Paul quotes this passage in Rom 4:1-25. to prove the doctrine of our pardon and justification through Christ, by which he leaves it beyond doubt that David understood that doctrine, and described the happiness of the true believer who by faith in the atoning sacrifice of Christ as typified in the Jewish sacrifices had obtained such forgiveness. In this state of mind he desired to approach the altar of God; and in this state of mind the Christian too must approach his Fathers table. (R. Oakman, B. A.)
Compassing the altar
The Psalmist will go round and round the altar, looking at it, looking at the blood on its base, and the blood on each of the four horns, towards north, south, east, and west, and beholding the smoke of the fire, and thinking of the sacrificial victim that has died there,–all in the way of joyful thanks for salvation provided for men! It is a survey of redemption work taken by the Redeemer; such a survey as every member of His body often takes after having felt the power of free forgiveness, and while aiming at innocency. For the compassing of the altar takes place after pardon; it is made in order to view it leisurely. (Andrew Bonar.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. I will wash mine hands in innocency] Washing the hands was frequent among the Jews, and was sometimes an action by which a man declared his innocence of any base or wicked transaction. This Pilate did, to protest his innocence of the mal-treatment and death of Christ. I will maintain that innocence of life in which I have hitherto walked; and take care that nothing shall be found in my heart or life that would prevent me from using the most holy ordinance, or worshipping thee in spirit and truth.
So will I compass thine altar] It is a mark of respect among the Hindoos to walk several times round a superior, and round a temple.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In innocency, or, with integrity, or with a pure heart and conscience. I will not do as my hypocritical enemies do, who content themselves with those outward washings of their hands or bodies prescribed in the law, Exo 29:4 &c.; Deu 21:6; Heb 9:10, whilst their hearts and lives are filthy and abominable; but
I will wash, or I have washed, my hands, and withal purged my heart and conscience from dead works. Compare Isa 1:15, 16; 1Ti 2:8.
Compass thine altar, i.e. approach to thine altar with my sacrifices; which I could not do with any comfort or confidence, if I were conscious to myself of those crimes whereof mine enemies accuse me. By the phrase Of compassing the altar, either,
1. He alludes to some Levitical custom of going about the altar, as the priests did in the oblation of their sacrifices, and the people, especially those of them who were most devout and zealous, who possibly moved from place to place, but still within their own court, that they might discern what was done on the several sides of the altar, and so be the more affected with it. Or rather,
2. He implies that he would offer many sacrifices together, which would employ the priests round about the altar; and so he is said to compass it, because the priests did it in his name, and upon his account, as persons are very oft said in Scripture to offer those sacrifices which the priests offer for them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. wash mine handsexpressivesymbol of freedom from sinful acts (compare Mt27:24).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I will wash my hands in innocency,…. The Vulgate Latin version renders it, “among innocent persons”; men of a holy harmless life and conversation; with these he determined to converse in common, and not with such as before described; or the sense is, that he would wash his hands, in token of his innocence, integrity, and uprightness, he had before spoke of, and of his having nothing to do with such evil men as now mentioned; see De 21:6; “hands” are the instrument of action, and to “wash” them may design the performance of good works, Job 9:30; and to do this “in innocency”, or “purity”, may signify the performance of them from a pure heart, a good conscience, and faith unfeigned; and particularly may have some respect to the lifting up of holy hands in prayer to God, previous to public worship; there seems to be an allusion to the priests washing their hands before they offered sacrifice, Ex 30:19;
so will I compass thine altar, O Lord; frequent the house of God, where the altar was, and constantly attend the worship and ordinances of God; the work of the altar being put for the whole of divine service; the altar of burnt offering is here meant, which was a type of Christ; see
Heb 13:10; reference is had to the priests at the altar, who used to go round it, when they laid the sacrifice on the altar, and bound it to the horns of it, at the four corners, and there sprinkled and poured out the blood; compare Ps 43:4; in order to which they washed their hands, as before; and in later times it was usual with the Heathens y to wash their hands before divine service.
y “—-pura cum veste venito, et manibus puris sumite fontis aquam, nunc lavabo ut rem divinam faciam”, Tibull. l. 2. eleg. 1. Plantus in Aullular. Act. 3. Sc. 6. Vide Homer. Odyss, 12. v. 336, 337.
Fuente: John Gill’s Exposition of the Entire Bible
The poet supports his petition 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. The coloured future , distinct from (vid., on Psa 3:6 and Psa 73:16), can only mean, in this passage, et ambiam , and not et ambibam as it does in a different connection (Isa 43:26, cf. Jdg 6:9); it is the emotional continuation (cf. Psa 27:6; Son 7:12; Isa 1:24; Isa 5:19, and frequently) of the plain and uncoloured expression . He wishes to wash his hands in innocence ( of the state that is meant to be attested by the action), and compass (Psa 59:7) the altar of Jahve. That which is elsewhere a symbolic act (Deu 21:6, cf. Mat 27:24), is in this instance only a rhetorical figure made use of to confess his consciousness of innocence; and it naturally assumes this form (cf. Psa 73:13) from the idea of the priest washing his hands preparatory to the service of the altar (Exo 32:20.) being associated with the idea of the altar. And, in general, the expression of Psa 26:6. takes a priestly form, without exceeding that which the ritual admits of, by virtue of the consciousness of being themselves priests which appertained even to the Israelitish laity (Exo 19:16). For can be used even of half encompassing as it were like a semi-circle (Gen 2:11; Num 21:4), no matter whether it be in the immediate vicinity of, or at a prescribed distance from, the central point. is a syncopated and defectively written Hiph., for , like , Isa 23:11. Instead of , “to cause the voice of thanksgiving to be heard,” since is used absolutely (1Ch 15:19; 2Ch 5:13) and the object is conceived of as the instrument of the act (Ges. 138, 1, rem. 3), it is “in order to strike in with the voice of thanksgiving.” In the expression “all Thy wondrous works” is included the latest of these, to which the voice of thanksgiving especially refers, viz., the bringing of him home from the exile he had suffered from Absolom. Longing to be back again he longs most of all for the gorgeous services in the house of his God, which are performed around the altar of the outer court; for he loves the habitation of the house of God, the place, where His doxa, – revealed on earth, and in fact revealed in grace, – has taken up its abode. ma`own does not mean refuge, shelter (Hupfeld), – for although it may obtain this meaning from the context, it has nothing whatever to do with Arab. an , med. Waw, in the signification to help (whence maun , maune , maane , help, assistance, succour or support), – but place, dwelling, habitation, like the Arabic maan , which the Kamus explains by menzil , a place to settle down in, and explains etymologically by Arab. mhll ‘l – n , i.e., “a spot on which the eye rests as an object of sight;” for in the Arabic maan is traced back to Arab. an , med. Je, as is seen from the phrase hum minka bi – maanin , i.e., they are from thee on a point of sight (= on a spot where thou canst see them from the spot on which thou standest). The signification place, sojourn, abode (Targ. ) is undoubted; the primary meaning of the root is, however, questionable.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Delight in Divine Ordinances. | |
6 I will wash mine hands in innocency: so will I compass thine altar, O LORD: 7 That I may publish with the voice of thanksgiving, and tell of all thy wondrous works. 8 LORD, I have loved the habitation of thy house, and the place where thine honour dwelleth. 9 Gather not my soul with sinners, nor my life with bloody men: 10 In whose hands is mischief, and their right hand is full of bribes. 11 But as for me, I will walk in mine integrity: redeem me, and be merciful unto me. 12 My foot standeth in an even place: in the congregations will I bless the LORD.
In these verses,
I. David mentions, as further evidence of his integrity, the sincere affection he had to the ordinances of God, the constant care he took about them, and the pleasure he took in them. Hypocrites and dissemblers may indeed be found attending on God’s ordinances, as the proud Pharisee went up to the temple to pray with the penitent publican; but it is a good sign of sincerity if we attend upon them as David here tells us he did, v. 6-8.
1. He was very careful and conscientious in his preparation for holy ordinances: I will wash my hands in innocency. He not only refrained from the society of sinners, but kept himself clean from the pollutions of sin, and this with an eye to the place he had among those that compassed God’s altar. “I will wash, and so will I compass the altar, knowing that otherwise I shall not be welcome.” This is like that (1 Cor. xi. 28), Let a man examine himself, and so let him eat, so prepared. This denotes, (1.) Habitual preparation: “I will wash my hands in innocency; I will carefully watch against all sin, and keep my conscience pure from those dead works which defile it and forbid my drawing nigh to God.” See Psa 24:3; Psa 24:4. (2.) Actual preparation. It alludes to the ceremony of the priests’ washing when they went in to minister, Exo 30:20; Exo 30:21. Though David was no priest, yet, as every worshipper ought, he would look to the substance of that which the priests were enjoined the shadow of. In our preparation for solemn ordinances we must not only be able to clear ourselves from the charge of reigning infidelity or hypocrisy, and to protest our innocency of that (which was signified by washing the hands, Deut. xxi. 6), but we must take pains to cleanse ourselves from the spots of remaining iniquity by renewing our repentance, and making fresh application of the blood of Christ to our consciences for the purifying and pacifying of them. He that is washed (that is, in a justified state) has need thus to wash his feet (John xiii. 10), to wash his hands, to wash them in innocency; he that is penitent is pene innocens–almost innocent; and he that is pardoned is so far innocent that his sins shall not be mentioned against him.
2. He was very diligent and serious in his attendance upon them: I will compass thy altar, alluding to the custom of the priests, who, while the sacrifice was in offering, walked round the altar, and probably the offerers likewise did so at some distance, denoting a diligent regard to what was done and a dutiful attendance in the service. “I will compass it; I will be among the crowds that do compass it, among the thickest of them.” David, a man of honour, a man of business, a man of war, thought it not below him to attend with the multitude on God’s altars and could find time for that attendance. Note, (1.) All God’s people will be sure to wait on God’s altar, in obedience to his commands and in pursuance of his favour. Christ is our altar, not as the altar in the Jewish church, which was fed by them, but an altar that we eat of and live upon, Heb. xiii. 10. (2.) It is a pleasant sight to see God’s altar compassed and to see ourselves among those that compass it.
3. In all his attendance on God’s ordinances he aimed at the glory of God and was much in the thankful praise and adoration of him. He had an eye to the place of worship as the place where God’s honor dwelt (v. 8), and therefore made it his business there to honour God and to give him the glory due to his name, to publish with the voice of thanksgiving all God’s wondrous works. God’s gracious works, which call for thanksgiving, are all wondrous works, which call for our admiration. We ought to publish them, and tell of them, for his glory, and the excitement of others to praise him; and we ought to do it with the voice of thanksgiving, as those that are sensible of our obligations, by all ways possible, to acknowledge with gratitude the favours we have received from God.
4. He did this with delight and from a principle of true affection to God and his institutions. Touching this he appeals to God: “Lord, thou knowest how dearly I have loved the habitation of thy house (v. 8), the tabernacle where thou art pleased to manifest thy residence among thy people and receive their homage, the place where thy honour dwells.” David was sometimes forced by persecution into the countries of idolaters and was hindered from attending God’s altars, which perhaps his persecutors, that laid him under that restraint, did themselves upbraid him with as his crime. See 1 Sam. xx. 27. “But, Lord,” says he, “though I cannot come to the habitation of thy house, I love it; my heart is there, and it is my greatest trouble that I am not there.” Note, All that truly love God truly love the ordinances of God, and therefore love them because in them he manifests his honour and they have an opportunity of honoring him. Our Lord Jesus loved his Father’s honour, and made it his business to glorify him; he loved the habitation of his house, his church among men, loved it and gave himself for it, that he might build and consecrate it. Those who love communion with God, and delight in approaching him, find it to be a constant pleasure, a comfortable evidence of their integrity, and a comfortable earnest of their endless felicity.
II. David, having given proofs of his integrity, earnestly prays, with a humble confidence towards God (such as those have whose hearts condemn them not), that he might not fall under the doom of the wicked (Psa 26:9; Psa 26:10). Gather not my soul with sinners, Here, 1. David describes these sinners, whom he looked upon to be in a miserable condition, so miserable that he could not wish the worst enemy he had in the world to be in a worse. “They are bloody men, that thirst after blood and lie under a great deal of the guilt of blood. They do mischief, and mischief is always in their hands. Though they get by their wickedness (for their right hand is full of bribes which they have taken to pervert justice), yet that will make their case never the better; for what is a man profited if he gain the world and lose his soul?” 2. He dread having his lot with them. He never loved them, nor associated with them, in this world, and therefore could in faith pray that he might not have his lot with them in the other world. Our souls must shortly be gathered, to return to God that gave them and will call for them again. See Job xxxiv. 14. It concerns us to consider whether our souls will then be gathered with saints or with sinners, whether bound in the bundle of life with the Lord for ever, as the souls of the faithful are (1 Sam. xxv. 29), or bound in the bundle of tares for the fire, Matt. xiii. 30. Death gathers us to our people, to those that are our people while we live, whom we choose to associate with, and with whom we cast in our lot, to those death will gather us, and with them we must take our lot, to eternity. Balaam desired to die the death of the righteous; David dreaded dying the death of the wicked; so that both sides were of that mind, which if we be of, and will live up to it, we are happy for ever. Those that will not be companions with sinners in their mirth, nor eat of their dainties, may in faith pray not to be companions with them in their misery, nor to drink of their cup, their cup of trembling.
III. David, with a holy humble confidence, commits himself to the grace of God, Psa 26:11; Psa 26:12. 1. He promises that by the grace of God he would persevere in his duty: “As for me, whatever others do, I will walk in my integrity.” Note, When the testimony of our consciences for us that we have walked in our integrity is comfortable to us this should confirm our resolutions to continue therein. 2. He prays for the divine grace both to enable him to do so and to give him the comfort of it: “Redeem me out of the hands of my enemies, and be merciful to me, living and dying.” Be we ever so confident of our integrity, yet still we must rely upon God’s mercy and the great redemption Christ has wrought out, and pray for the benefit of them. 3. He pleases himself with his steadiness: “My foot stands in an even place, where I shall not stumble and whence I shall not fall.” This he speaks as one that found his resolutions fixed for God and godliness, not to be shaken by the temptations of the world, and his comforts firm in God and his grace, not to be disturbed by the crosses and troubles of the world. 4. He promises himself that he should yet have occasion to praise the Lord, that he should be furnished with matter for praise, that he should have a heart for praises, and that, though he was now perhaps banished from public ordinances, yet he should again have an opportunity of blessing God in the congregation of his people. Those that hate the congregation of evil-doers shall be joined to the congregation of the righteous and join with them in praising God; and it is pleasant doing that in good company; the more the better; it is the more like heaven.
Fuente: Matthew Henry’s Whole Bible Commentary
6. I will wash my hands in purity. Referring, in these words, to the ordinary use of the sacrifices, he makes a distinction between himself and those who professed to offer the same divine worship, and thrust themselves forward in the services of the sanctuary, as if they alone had the sole right to perform them. As David, therefore, and these hypocrites were one in this respect, that they entered the sanctuary, and surrounded the sacred altar together, he proceeds to show that he was a true worshipper, declaring, that he not only diligently attended to the external rites, but came to worship God with unfeigned devotion. It is obvious that he alludes to the solemn rite of washing which was practiced under the law. (571) He, accordingly, reproves the gross superstition of hypocrites, who in seeking only the purification of water, neglected true purification; whereas it was God’s design, in the appointment of the outward sign, to put men in mind of their inward pollution, and thus to encourage them to repentance. The outward washing alone, instead of profiting hypocrites, kept them at a greater distance from God. When the Psalmist, therefore, says, I will wash my hands in innocence, he intimates that they only gather more pollution and filth by their washings. The Hebrew word נקיון, nikkayon, signifies the cleanness of any thing, and is figuratively used for innocence. We thus see, that as hypocrites derive no moral purity whatever from their washings, David mocks at the labor with which they vainly toil and torment themselves in such rites. However high, therefore, the wicked may be exalted in the Church, and though crowds of them should fill our sanctuaries, let us, after the example of David, celebrate the outward profession of our faith in such a manner as not deceitfully to substitute its external rites in the room of true devotion. Thus shall we be pure and free from all stain of wickedness. Moreover, as the people were not permitted to touch the altar, David uses the word encompass. (572)
(571) The washing of the hands in solemn protestation of innocence, on particular occasions, was enjoined by the Mosaic ritual, and was common among the Jews, Deu 21:6. It was in common use among them before prayer; and the priests, in particular, were not to perform any sacred office in the sanctuary until they had poured water from the laver, which was set in the temple for that purpose, and washed their hands, Exo 40:30.
(572) Mudge conjectures that the expression, encompass, is probably taken from the custom of forming a ring round the altar at the time of worship. And Goodwyn informs us, that at the feast of tabernacles the people, on the seventh day, encompassed the altar seven times, carrying branches of palm trees in their hands in remembrance of the overthrow of Jericho, and singing hosannas. — Moses and Aaron, p. 132. David, however, may refer to the practice of the priests, who, when they offered sacrifices, went round about the altar; and his meaning may simply be, that as the priests first washed their hands, and then performed their sacred office at the altar; so he deeply felt the necessity of personal purity, in order to his engaging in the service of God.
Fuente: Calvin’s Complete Commentary
(6) I will wash.First a symbolical action (Deu. 21:6 seq.; Mat. 27:24), then a figure of speech (Job. 9:30; Eze. 36:25). The Levitical authorship or, at all events, the Levitical character of the psalm appears from comparison of this with Exo. 30:17 seq.
So will I.Better, that I may, &c. There is no other reference in Jewish literature to the custom of pacing round the altar, but it was a very natural and obvious addition to a gorgeous ceremoniallike the processions in churches where a high ceremonial is adopted. It is, however, implied from the Talmud that it was part of the ceremonial of the Feast of Tabernacles for people to march round the altar with palms.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Wash mine hands in innocency As a sign of innocence. The symbol is explained Deu 21:6. Compare Psalm 27:24. Or, as approach to the altar immediately follows, it may refer to the custom of the priests. See on Exo 30:17-21; Psa 24:4 and Psa 73:13.
Compass Supposed by some to refer to the marching in solemn procession round the altar, but more probably means “near and habitual approach.” Hupfeld.
I will wash my hands in innocency,
So will I compass your altar, O YHWH.
Furthermore when he comes to stand around the altar with those who offer sacrifices, he prepares himself by making himself ‘innocent’ as a result of having had his sin dealt with by seeking God and putting it away from him. He has heeded the words of Isaiah, ‘Wash yourselves, make you clean, put away the evil of your doings from before my eyes’ (Isa 1:16). Now therefore he only has to ‘wash his hands’ that is deal with current sins. (We can compare Jesus’ words, ‘he who has been bathed needs only to was his feet’ – Joh 13:10). The washing of the hands has in mind the fact that the priests had to wash their hands and feet regularly as they operated between the altar and the holy place lest they die (Exo 30:17-21), because of the defilement of earth contacted during that short walk, but the lack of mention of the feet here makes clear that this is intended to be seen as metaphorical. Compare Psa 73:13 where washing the hands in innocency parallels the cleansing of the heart. Before coming into God’s presence in this way he has prepared his heart.
Psa 26:6. I will wash mine hands in innocency It was a common custom among all the Jews to wash before prayers; but the priests in particular were not to perform any sacred office in the sanctuary till they had poured water out of the laver, and washed their hands in it. David alludes to this custom. But because those outward ablutions might still leave impurities within, which all the water in the world could not wash away, he here declares that he would wash his hands in innocency itself, which he elsewhere calls, the cleanness of his hands, Psa 18:24. See note on Psa 7:7.
How beautiful to view Christ as our holy, harmless, undefiled High Priest, at the altar. Help me, O Lord, to wash my polluted hands and heart in thy blood.
Psa 26:6 I will wash mine hands in innocency: so will I compass thine altar, O LORD:
Ver. 6. I will wash mine hands in innocency ] As Exo 40:32 1Ti 2:8 ; see Deu 21:6 Isa 1:15 Jas 5:8 . If in our addresses to God we cannot wash our hands in innocency, yet we must wash them in tears: Quem poenitet peccasse, pens est innocens, saith Seneca, Penitence is well nigh as good as innocence; but one way or other be sure to come clean when you come to God’s altar, when you draw nigh to him in holy duties. We wash our hands every day, and often, but when we are to sit with some great person we scour them with balls. Sic Egyptii sacerdotes apud Herod. in Euterpe, terrio quoque die corpus eradunt, &c.; so here, we must be always holy, but especially when we present ourselves to the holy eyes of our Creator. And hereby David differenciates himself from the wicked in the use of ordinances, wherein they were as forward as the best (Doeg may set his foot as far into the sanctuary as David, and cry, The temple of the Lord, &c.), but cared not to come clear thereunto; their hands were full of blood, their hearts full of wickedness.
So will I compass thine altar, O Lord altar. No need to suppose this to refer to the Temple or later period than David. The altars of burnt offering and incense were in use from the time of the Exodus.
wash: Psa 24:4, Psa 73:13, Exo 30:19, Exo 30:20, Isa 1:16-18, Tit 3:5, Heb 10:19-22
so will: Psa 43:4, Mal 2:11-13, Mat 5:23, Mat 5:24, 1Co 11:28, 1Co 11:29, 1Ti 2:8
Reciprocal: Gen 20:5 – and innocency Exo 38:8 – the laver Exo 40:7 – General Exo 40:31 – washed Lev 15:5 – General Lev 15:10 – General Deu 21:6 – wash their hands Deu 26:13 – I have not 2Ch 29:34 – upright Job 8:6 – thou wert Job 9:30 – General Job 17:9 – clean Psa 18:20 – cleanness Psa 27:4 – dwell Psa 27:6 – therefore Psa 134:2 – in the sanctuary Dan 6:22 – forasmuch Mat 27:24 – and washed Mar 7:4 – except Joh 11:55 – to purify Joh 13:9 – not Jam 4:8 – Cleanse
Psa 26:6-7. I will wash my hands in innocency It was a common custom among all the Jews to wash before prayers; but the priests, in particular, were not to perform any sacred office in the sanctuary till they had poured water out of the laver, and washed their hands in it. David here alludes to this custom. But, because those outward ablutions might still leave impurities within, which all the water in the world could not wash away, he here declares that he would wash his hands in innocency itself, which he elsewhere calls the cleanness of his hands. Dodd. See note on Psa 18:24. The word , nikajon, here rendered innocency, more properly signifies cleanness, or purity. He seems to mean by the expression integrity, or a pure conscience, as if he had said, I will not do, as my hypocritical enemies do, who content themselves with those outward washings of their hands or bodies prescribed in the law, while their hearts and lives are filthy and abominable: but I have washed my hands, and withal purged my heart and conscience from dead works: so will I compass thine altar That is, approach to thy altar with my sacrifices; which I could not do with any comfort or confidence, if I were conscious to myself of those crimes whereof mine enemies accuse me. Respecting the phrase of compassing the altar, see note on Psa 7:7. That I may publish May proclaim, namely, thy wondrous works, as it here follows; with the voice of thanksgiving Accompanying my sacrifices with my own solemn thanksgivings and songs of praise.
26:6 I will {e} wash mine hands in innocency: so will I compass thine altar, O LORD:
(e) I will serve you with a pure affection, and with the godly that sacrifice to you.
He preferred the sanctuary of the Lord to the meeting places of the wicked (cf. Psa 26:5). Washing the hands in innocence is a figurative way of saying that his actions were righteous (cf. Mat 27:24). He offered sacrifices to God in worship, and praised God, rather than ignoring Him as the wicked did.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)