The Pulpit Commentaries
Psalms 26:1-12
EXPOSITION
DAVID, about to sacrifice at God's altar, protests his integrity, but still prays for God's protection (Psalms 26:9) and for his redeeming mercy (Psalms 26:11). The psalm has all the notes of David's style, is full of his thoughts and imagery, and is allowed to be his by almost all critics. It must belong to the time following the removal of the ark to Mount Zion, and preceding the committal of the great offence.
Judge me, O Lord; for I have walked in mine integrity. It seems to Christians a bold act to call on God for judgment, but the saints of the earlier dispensation, having, perhaps, a less keen sense of human imperfection, were wont to do so. It is Job's cry from his first utterance until his "words are ended;" and here we find David taking it up and re-echoing it. Man longs to hear the sentence of acquittal from the great Judge. Like Job, David asserts his "integrity," and in the same qualified sense. He is sincere in his endeavours to do right. Yet still he needs mercy and redemption (see verse 11). I have trusted also in the Lord; therefore I shall not slide. (comp. Psalms 18:36; Psalms 37:31). David is confident of his past; for the future he trusts in God to uphold his steps, and save him from slips and falls.
Examine me, O Lord, and prove me. He desires to be examined and proved—tested, as a metal is tested (comp. Psalms 17:3)—that his sincerity may fully appear. Try my reins and my heart; i.e. my emotional and my intellectual natures.
For thy loving-kindness is before mine eyes. The psalmist now enters upon an enumeration of the points of conduct on which his confidence in his integrity rests. They are six—three positive and three negative. First of all, he keeps God's loving-kindness, or mercy (חֶסֶד), ever before his eyes—reflects on it, meditates on it, presents it to his thought—continually. And I have walked in thy truth. Secondly, he walks—he has always walked—in God s truth. God's Law is the truth (Psalms 119:42); and walking in God's truth is walking in the Law which he has given to men; as Hitzig, Maurer, and others have seen. Hengstenberg's exposition, "I have constantly thought upon thy faithfulness," cannot be admitted.
I have not sat with vain persons. Thirdly, he has not sat with vain persons; literally, with men of vanity; i.e. he has not consorted (Psalms 1:1) with light and frivolous persons—those whose hearts are set upon vain and worthless things (see Psalms 24:4, and the comment). Neither will I go in with dissemblers. Nor will he go in with dissemblers, i.e. hypocrites. He has neither thrown in his lot with the light, vain persons who make no pretence to religion, nor with the pretenders, who "have the form of godliness, but deny the power thereof" (2 Timothy 3:5).
I have hated the congregation of evil-doers. Fifthly, he has hated, and hates, with a holy and strong abhorrence (comp. Psalms 139:22), the congregation of evil-deers—the gatherings and assemblies of those who meet only for wicked purposes—to sin themselves, and to draw others into like evil courses. This is a positive trait of a very marked character, and goes far beyond the explanation which has been given of it: "I take no part in assemblies for the ruin of others" (Hengstenberg). Sixthly and lastly, he will not sit with the wicked. This only goes beyond the declarations in Psalms 26:4 by extending to all wicked persons of every kind the avoidance there limited to "vain persons," and "dissemblers.'' The spirit is that indicated by Jacob in Genesis 49:6; by St. Paul, in 1 Corinthians 5:9 and Ephesians 5:7, Ephesians 5:11; and by St. John, on the celebrated occasion when he avoided contact with Cerinthus (Iren; 3.3, § 4).
I will wash mine hands in innoceney; so will I compass thine altar, O Lord. This seems to be the key-note of the psalm. If not a necessary, it is at any rate a probable, exegesis, that David composed this psalm on an occasion when he was about to offer a sacrifice of praise and thanksgiving to God for some mercy recently vouchsafed him (Psalms 26:7). Before offering, he feels the necessity of doing spiritually that which the priest' who officiated would have to do ceremonially (Exodus 30:17-2)—to "wash his hands in innocency, and so to go to God's altar." His self-justification from Psalms 26:1 to Psalms 26:5 has had for its object to clear him from guilt.
That I may publish with the voice of thanksgiving; rather, to sound forth the voice of thanksgiving (Kay); or, to make the voice of thanksgiving to be heard (Revised Version). And tell of all thy wondrous works; or, recount them, enumerate them.
Lord, I have loved the habitation of thy house; i.e. "the home that thy house affords me." It has been my delight to remain there, to pass long hours there, as it were to dwell there (comp. Psalms 23:6; Psalms 27:4; Psalms 63:2). And the place where thine honour dwelleth; literally, the place of the tabernacling of thy glory—the place where thy glory—the Shechinah—is enshrined and abides.
Gather not my soul with sinners. Unite me not in one doom with open sinners—those with whom I have always refused to consort (Psalms 26:4, Psalms 26:5)—whose congregation I have "hated." "That the righteous should be as the wicked, that be far from thee: shall not the Judge of all the earth do right?" (Genesis 18:25). Nor my life with bloody men. Bloody men—literally, men of bloods—are the worst of wicked men, cut-throats, assassins, murderers. At any rate, put me not on a par with them. Little, probably, did the psalmist think at this time how soon he was to become, practically, a murderer, and to "slay Uriah the Hittite with the sword of the children of Ammon" (2 Samuel 12:9)
In whose hands is mischief; i.e. who are always occupied with some mischief or other—always engaged in carrying out wicked devices (see Proverbs 12:2; Proverbs 14:17). And their right hand is full of bribes. Which they have taken to condemn the innocent (comp. Psalms 15:5; Isaiah 1:23; Jeremiah 22:17, Ezekiel 22:12; Hosea 4:10; Micah 3:11, etc.).
But as for me, I will walk in mine integrity; i.e. I will continue to walk as I have walked hitherto (see Psalms 26:1)—I will be "integer vitae scelerisque purus"—a brave and good resolve. Had he but kept to it! Redeem me, and be merciful unto me (compare the comment on Psalms 26:1). Though hitherto he has walked innocently, and is resolved still to continue to walk innocently; he nevertheless feels that he has need of redeeming mercy. Though he "knows nothing by himself, yet he is not thereby justified" (1 Corinthians 4:4). Many, doubtless, are his "secret sins," which God has "set in the light of his countenance" (Psalms 90:8).
My foot standeth in an even place; or, on level ground—where there is nothing to cause me to stumble (comp. Psalms 27:11). In the congregations will I bless the Lord; i.e. in the assemblies of the people for public worship. David constantly acknowledges this duty (Psalms 22:22, Psalms 22:25 : Psalms 27:6; Psalms 35:18; Psalms 40:9, Psalms 40:10; Psalms 68:26, etc.). Indeed, it is the general idea that underlies all his psalms of praise, since they wore composed to be recited in the congregation.
HOMILETICS
Faith's bold request.
"Examine me," etc. A very bold prayer. The image is taken from the testing and purifying of gold in the furnace, to which the word rendered "try" properly applies. It is as if the gold begged to be cast into the furnace (Job 23:10). Who can say, if this prayer is to be answered, how hot the furnace may need to be? But "we have boldness" (Ephesians 3:12). There are cases in which this bold prayer may be justifiable, wise, needful. It includes—
I. A RECOGNITION OF GOD'S ALL-SEARCHING KNOWLEDGE. (Psalms 139:1; Jeremiah 17:10; Revelation 2:23.) God's free, forgiving mercy is represented under the image of his forgetting our sins (Hebrews 8:12, etc.). This must not make us lose sight of the fact of his actual knowledge (Hebrews 4:13). If men see faults where God does not, it is their blindness, not their keenness.
II. THE APPEAL OF CONSCIOUS INTEGRITY, from men's slander or misjudgment to the righteous judgment of God. Such an appeal is perfectly consistent with true humility and a deep sense of sinfulness before God (cf. Acts 23:1; Acts 24:16; 1 Corinthians 4:3 with 1 Timothy 1:12). At the same time, we can hardly suppose David could have composed this psalm after his great and shameful fall. Regarded apart from that dark passage of his life, we see a man, with the faults, it is true, of an ardent, passionate temperament, but conscious of honest purpose, high sense of duty, fervent love to God, and true desire to rule God's people well; yet we must bear in mind (what Bishop Perowne has well expressed) that "the full depth and iniquity of sin was not disclosed to the saints of the Old Testament. Sin could only appear to be sin in all its blackness and malignity when it was brought into the full light of the cross of Christ. And it is only as any man grasps that cross that he can bear to look into the pollution which cleaves to his nature" (Perowne, ad loc.).
III. PRAYER AGAINST SELF-DECEPTION. An appeal not only from the unfair judgments of men, but from our own ignorance of ourselves (Psalms 19:12; Psalms 139:23, Psalms 139:24). Peter's boastful, self-ignorant self-confidence was the immediate forerunner of his fall (Matthew 26:33, Matthew 26:35).
IV. SUBMISSION TO GOD'S METHODS OF TRIAL. These may be severe, the faithful severity of love. It needs the courage of faith—undoubting confidence in God's love—to enable us to offer this prayer with full thought of all it may mean in our case. Christ sits as a Refiner (Malachi 3:2, Malachi 3:3). God searches by his Word (Hebrews 4:12), by his Spirit (John 15:8), by the dealings of his providence and outward trials (1 Peter 1:6, 1 Peter 1:7), even by the permitted temptations of the evil one (Luke 22:31, Luke 22:32).
Thus a prayer which would be the height of rash presumption, offered in the spirit of self-righteous self-confidence, becomes a wise, safe, and fitting prayer, offered in the spirit of humble, childlike faith.
The sin of bribery.
"Their right hand is full of bribes." Christians have undeniably a far higher standard of morality supplied by the gospel than was possible in earlier times under any other dispensation. How, then, is this paradox to be solved—that we find Old Testament saints trying themselves by severer tests, and aiming at a higher level both of morality and of devotion than multitudes of professed Christians attempt to reach or even deem attainable? The practice of bribery has often attained, in nominally Christian commonwealths, such proportions as to endanger public welfare and honour, and this with the connivance of many religious people; yet it is here condemned as worthy to he classed with the worst crimes, utterly inconsistent with "innocency" and "integrity" (Psalms 26:6, Psalms 26:11; cf. Isa 35:1-10 :15). Subject—The sin of bribery, and the duty of Christians to oppose it to the utmost of their power.
I. BRIBERY MEANS A BARGAIN TO BETRAY A SOLEMN PUBLIC TRUST. The constitution bestows the vote, not for the voter's private benefit, but that fit men may be chosen to office; it is a trust for the community. Suppose a prime minister were to sell the offices at his disposal, or a jury to sell their verdict, or a judge his sentence, would not the world cry shame? The scale is different, but the principle is the same.
II. BRIBERY POWERFULLY CORRUPTS PUBLIC MORALITY AND NATIONAL CHARACTER. For patriotism and public spirit it substitutes selfishness; for honest, independent conviction, base disregard of principle. It destroys the sense of public honour; it degrades office by making the qualification, not fitness, but pelf; it puts the making of laws and ordering of justice in the hands of men who have begun by breaking the law and insulting justice; it degrades alike the giver and the receiver.
III. BRIBERY TENDS TO PRODUCE CORRUPT GOVERNMENT AND DISHONEST LEGISLATION. It is true a man's conscience may allow him to give a bribe, yet forbid him to take one; hut how long would this inconsistency last if the innocency of giving bribes were generally allowed? If an elector may sell his vote, why not a member of parliament or of council? What right would an elector have to complain if his representative were to say, "I have bought my seat, and paid for it, and have a right to make a profit out of it"?
A Christian's reputation should be dear to him, not for his own sake alone, hut for his Lord's, for the gospel's and the Church's sake. He should he able to say, with St. Paul, Acts 24:16 (cf. 1 Timothy 5:22; Philippians 4:8). Some excellent Christians, it is true, would limit "whatsoever things," etc; to the concerns of private life. But by what right? A Christian, they say, is a citizen of the heavenly city, and has no concern with earthly politics. But he cannot help having concern. He is also a citizen of his earthly country, whether he will or no, and has all the privileges of a citizen and the benefits of the commonwealth. Privilege and benefit mean duty and responsibility. Love to our neighbour and care for the poor do not surely cease to be Christian duties when the welfare of a whole nation, and of other nations, or the care of the poor at home and the enslaved and oppressed in other lands, call for the strong arm of law and national government.
HOMILIES BY C. CLEMANCE
Assailed integrity's final appeal
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It seems evident that this psalm was written by some Old Testament saint who was surrounded by ungodly men, by whom he was assailed, reproached, and slandered. From them he appeals to God. By the heading of the psalm we are pointed to David as the author. And there is no reason for questioning that. Mr. Fausset, in his most suggestive book, 'Horae Psalmicae,' working along the line of "undesigned coincidences," remarks, "Another feature of undesigned coincidence is the unmistakable identity of David's character, as he reveals it in the Psalms, and as the independent historian describes it in the Books of Samuel and Chronicles. Thus the same ardent love to the house of God appears in both. How instinctively one feels the harmony between the character self-portrayed in Psalms 26:8; Psalms 27:4; and Psalms 69:9! Compare the historian's record of his words to Zadok (2 Samuel 15:25), and still more in 1Ch 29:2, 1 Chronicles 29:3." £ Undoubtedly, thus read and compared, the Psalms and the history mutually throw light upon and confirm each other. But in following out our plan in this section—of dealing with each psalm as a unity—we find this, as well as all the rest, furnishing material for pulpit exposition, which we could ill afford to lose. Our topic is—Assailed integrity's final appeal.
I. WE HAVE HERE THE CHARACTER OF AN UPRIGHT MAN, SKETCHED BY HIMSELF. It may not be a very wholesome exercise for a man to be engaged in—to sketch a moral portraiture of himself. Painters have often painted their own portraits; that requires but an outward gaze on one's outer self; but to delineate one's own likeness morally requires much introspection. Few can carry on much of that without becoming morbid through the process; and fewer still, perhaps, have fidelity enough to do it adequately and correctly. Yet there may be circumstances under which such abnormal work becomes even necessary (as we shall point out presently). And when such is the case, it is well if we can honestly point to such features of character and life as are presented to us here.
1. The psalmist has a goodly foundation on which his life was built up.
(1) Trust in Jehovah (verse 1).
(2) God's loving-kindness (verse 3).
(3) God's truth (verse 3); i.e. God's faithfulness.
Note: That all the supports of the psalmist's integrity were outside himself. Happy is the man that, under all the circumstances of life, can stay his mind and heart on Divine faithfulness and love. If such underlying props cease to sustain, moral and spiritual worth will soon pine from lack of motive and hope. It is one of the evils of the day that some of our most popular novelists delineate religion without God. £
2. The life built up on this foundation was one which may with advantage be imitated. It was a life of:
(1) Integrity (verse 11).
(2) Straightforward progress (verse 1). No sliding.
(3) Avoidance of evil associations (verses 4, 5).
(4) Cultivation of holy worship, song, and thanksgiving in the sanctuary £ (verses 6-8, 12).
Note:
(a) Those to whom God is the support of their life, will show a life worthy of such support.
(b) Those who most value communion with God and a life hidden with him, will most fully appreciate and most diligently cultivate that stimulus and comfort which come from mingling with God's people in the worship of the sanctuary.
II. THE MOST UPRIGHT OF MEN MAY BE MISUNDERSTOOD, UNAPPRECIATED, MISREPRESENTED, AND ASSAILED. Speaking roughly and generally, it is no doubt true that, on the whole, a man's reputation will be the reflection of what he is, and that most men go for what they are worth. And yet, so long as there are envious hearts, jealous dispositions, unbridled tongues, few can be regarded as absolutely safe from detraction and slander. Our Lord Jesus implies and even states as much as this (cf. Matthew 5:44; Matthew 10:25; Matthew 18:6, Matthew 18:7; John 15:18). See Peter's words (1 Peter 2:12; 1 Peter 4:14); see Paul's words (Romans 12:18, Romans 12:19). Paul had to boar much in the way of depreciation from some who even denied his apostleship. Job was surrounded with "miserable comforters," who thought, by defaming him, to defend God! Such trials are hard to bear. They may arise
(1) from the occasional foibles of a good man being magnified by the slanderer into sins;
(2) from the utter impossibility of bad men reading aright the character of the just and pure. Having no virtue themselves, they cannot credit others with any. "Doth Job fear God for nought?" "He hath a devil," etc. Many can say the words in Psalms 56:5.
III. IT IS AN INFINITE RELIEF, UNDER SUCH CIRCUMSTANCES, THAT THE RELIEVER CAN APPEAL TO HIS GOD. The whole psalm is such an appeal. True, the Infinite Eye can discern flaws and faults where we suspect none; but then the same perfect gaze discerns the desire after being right and pure and true, however far the believer may be from realizing his own ideal. The suppliant has to do, moreover, with One who never misunderstands, and whose glory is in his loving-kindness and truth. And from a Christian point of view we must remember that we have a High Priest who was in all points tried like as we are, yet without sin, and who can therefore pity what is frail, and pardon what is wrong. What a mercy to have such a throne of grace to which to flee
IV. THE APPEAL WILL BE MARKED BY SPECIFIC ENTREATY. Here there are four lines of supplication.
1. That God would vindicate him, and not let him be mixed up in confusion with the men whose sin he hates (Psalms 56:1, Psalms 56:9, Psalms 56:10). He looks to God, as Job did, as his Vindicator (Job 19:25).
2. That God would search and prove him (verse 2; cf. Psalms 139:23, Psalms 139:24).
3. That God would purify him (verse 3). So the word here rendered "try" indicates. £ He is upright before men, but he does not pretend to be perfect before God.
4. That God would entirely deliver him from the surroundings of ungenial and unholy men (verses 9, 10). Whether the psalmist intended any reference to a future state or no, the believer now cannot help so applying the words. Who could endure the thought of evil and good always being mixed up together? The Divine mandate is, "Let both grow together until the harvest" (Matthew 13:13). Then will come the final severance.
V. THE RESULT OF SUCH APPEAL WILL NOT BE FRUITLESS OR VAIN. (Verse 12.) "His prayer has been heard; he is safe; he stands on the open, level table-land, where he has room to move, and where his enemies cannot hem him in; and therefore he fulfils the resolve made before (verse 7), and publicly pours out his thanksgivings to God" (Perowne). Whoever thus lays his complaints before God will find deliverance in God's own appointed time; we must leave, however, the "when" with the great Defender. Either
(1) on earth in our day,
(2) on earth after our day, or
(3) in heaven, God will bring us and our reputation out to the light.
"He shall bring forth thy righteousness as the light, and thy judgment as the noonday" (Psalms 37:5, Psalms 37:6).—C.
HOMILIES BY W. FORSYTH
Integrity.
All through the Scriptures "integrity" is commended. It is a characteristic of the saints. Whatever else they are, they must be men of integrity. This does not mean that they are morally perfect, or that they have any ground for trusting in their own righteousness; but it means that they have an "honest and good heart." Whatever may have been their past life, or however much of imperfection may still cleave to them, they are conscious of a pure intent, a firm and steadfast resolve to trust only what is true, to do only what is right, and to order their whole conduct according to the holy will of God. They can say, as Joseph's brethren did, "We be true men;" or with Paul, "We serve God with a pure conscience."
I. INTEGRITY IS ESSENTIAL TO A RIGHT RELATION TO GOD. God desireth "truth in the inward parts." All guile and falsehood are offensive to him. If we are to come to him, we must come just as we are; and if we are to abide with him, we must walk in the truth. Integrity lies at the very basis of faith, and "without faith it is impossible to please God."
II. INTEGRITY IS ESSENTIAL TO THE POSSESSION OF A TRUE CHARACTER. "There is no redeeming efficacy in right intent; taken by itself, it would never vanquish the inward state of evil at all. And yet it is just that by which all evil will be vanquished, under Christ and by grace, because it puts the soul in such a state as makes the grace-power of Christ co-working with it effectual." "The sinning man, who comes into integrity of aim, is put thereby at the very gate of faith, where all God's helps are waiting for him" (Bushnell). There is a vital connection between "integrity" and "truth" (Psalms 26:1, Psalms 26:3). "Truth" is of God. "Integrity" belongs to us. We can only have truth, as we receive it from God. We can only have "integrity" as we allow God's truth to rule our hearts and our lives. First the heart is made right by being directed into the love of God, and then the life is made holy and beautiful by being swayed by the will of God. This leads to unity and completeness of character.
III. INTEGRITY IS ESSENTIAL TO THE RIGHT DISCHARGE OF OUR SOCIAL DUTIES In society we meet with "vain persons," "dissemblers," and "evil-doers" (Psalms 26:4). This is a test and an education. A man is known by his friends. There is a power for good in good companionships, and for evil in evil companionships. But if we are walking in truth, we cannot but hate all that is alien and hostile to truth. Our choice will be truth, and not vanity. Our delight will be in honesty, not in "dissemblers." Our fellowship will be with the righteous, and not with "evil-doers" (Psalms 119:63). It is only as we ourselves are true that we can commend the truth to others. It is only as we ourselves are upright in all our dealings that we can secure respect and confidence, and that we can best advance the interests of religion.
IV. INTEGRITY IS ESSENTIAL TO FULL DELIGHT IN RELIGIOUS ORDINANCES. (Psalms 26:6.) There are some who are neglectful (Hebrews 10:25); there are others who satisfy themselves with formal observances (2 Timothy 3:5). In these ends there can be no real pleasure in what is done. But where there is integrity, the heart is engaged, there will be diligence, preparation and prayer, and increasing joy in the worship and service of God (Psa 33:1-22 :31; Psalms 119:2). God's presence is the attraction and life of all true worship. The more deeply we feel our sinfulness, the more earnestly will be our cry for mercy. The more truly we realize that the will of God is "our sanctification,'' the more fervently shall we "press toward the mark for the prize of the high calling of God in Christ Jesus."
V. THAT INTEGRITY IS ESSENTIAL TO THE ASSURED HOPE OF A BRIGHT FUTURE. (Psalms 26:9.) The very fact of what we are is a prophecy as to destroy (Romans 5:10; Philippians 1:6). Looking to the past, we confess that it is wholly of grace that we have been turned unto God. Looking within, we are conscious of a sincere resolve to follow after holiness. Looking to the future, we are able to cast ourselves with implicit confidence on the care of God our Saviour. God is true, and he will not forsake. God is just, and he will never condemn the righteous with the wicked. It is only those whose hearts are right with God that can face the future without fear. When we commit ourselves to God we are safe. We have not only a sure standing, as accepted in Christ Jesus, but we are comforted by the fellowship of kindred hearts, and cheered by the hope of being kept from falling, and having in the end an "entrance ministered to us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ" (2 Peter 1:5).—W.F.
HOMILIES BY C. SHORT
The oppressed righteous man.
It is impossible to say on what occasion the psalm was composed, or from what kind of trouble it prays to be delivered. The theme is—Only he who can say with truth, "I have walked in integrity, and I have trusted in the Lord," may depend upon Divine aid in trouble; but we may do so with full confidence. In the first verse the whole psalm is summed up.
I. A PRAYER FOR HELP IN TROUBLE. "Judge me," equivalent to "vindicate my rights and rescue me from injustice." The only clue to the meaning of the prayer is in the ninth verse, "Take not my soul away with the wicked, and my life with men of blood." He was in some way suffering; but he prays that he may not fall into the utter ruin which is the portion of the wicked—the penalty of daring sin, nor the fatherly chastisement of infirmity. The psalmist's faith was that God could not involve the righteous in destruction with the ungodly, but would separate between them even in their outward lot. This in great part true. "Godliness has the promise of the life that now is "—outwardly and inwardly. So far as we know, the psalmist did not know of any other world where God could interpose to show his approval of the righteous and his disapproval of the wicked.
II. THE GROUND OF THE PSALMIST'S PRAYER. "I have walked in mine integrity, I have trusted in the Lord." But if I have not, do thou show it me (Psalms 26:2). But I think I have; for thy love has been before my eyes, and I continually thought upon thy truth, or faithfulness (Psalms 26:3). The two main grounds on which he prays for help are his morality and piety—integrity and trust, expanded further in the life (Psalms 26:8).
1. His morality. "Integrity," equivalent to "with the mind aiming at the right and true, and with an undivided purpose. He had avoided all voluntary association with the wicked (Psalms 26:4, Psalms 26:5). He would neither go (walk) nor sit with them. All his sympathies went against them, equivalent to "hated them." The company we keep from choice is a true and strong indication of our character.
2. His piety. "I wash my hands," etc. The hands the instruments of action. His actions are cleansed from defilement; and this is his preparation for worship. "If thy brother hath aught against thee … first be reconciled unto thy brother," etc. "I hold fast by thine altar." This placed in opposition to the assembly of the wicked, which he shuns. The purifying of the heart and conduct is naturally followed by worship, and preceded by it. He would proclaim God's wondrous works to the people: only he whose heart is full of them can worthily and truly publish them. He shall come to share in new wonders. He loved the house of God, because there God manifested his glory to him (Psalms 26:8). Manifested himself; and he sees him as Isaiah saw him, "high and lifted up." He fully trusted in the deliverance he sought; for he expected to praise the Lord in the congregation (verse 12).—S.