Psalms 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, that’s 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 God’s 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 Absalom’s 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, David’s 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 David’s chief joy to visit the habitation of God’s 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 Christian’s 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 God’s 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 God’s 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. David’s 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 (Exodus 30:17); Paul directs Timothy to see that the Church lifts up holy hands in prayer (1 Timothy 2:8).

3. It has most happy results--“the blessing from the Lord, and righteousness from the God of our salvation.”

II. David’s engagements in the house of the Lord.

1. David knew it was the place where God’s 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 (Psalms 26:6).

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 Lord’s 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 Lord’s 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 Lord’s 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 Psalms 32:1. St. Paul quotes this passage in Romans 4:1. 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 Father’s 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.)