be gathered, put me not in the same basket with the best of sinners,
much less with the worst of them. The company of sinners is so
distasteful to us here, that we cannot endure the thought of being bound
up in the same bundle with them to all eternity. Our comfort is, that
the Great Husbandman discerns the tares from the wheat, and will find a
separate place for distinct characters. In the former verses we see that
the Psalmist kept himself clear of profane persons, and this is to be
understood as a reason why he should not be thrust into their company at
the last. Let us think of the doom of the wicked, and the prayer of the
text will forcibly rise to our lips; meanwhile, as we see the rule of
judgment by which like is gathered to its like, we who have passed from
death unto life have nothing to fear. “_Nor my life with bloody men._”
Our soul sickens to hear them speak; their cruel dispatches, in which
they treat the shooting of their fellow-men as rare sport, are
horrifying to us; Lord, let us not be shut up in the same prison with
them; nay, the same paradise with such men would be a hell, if they
remained as they now are.
10. “_In whose hands is mischief._”—They have both hands full of it,
plotting it and carrying it out. “_And their right hand_,” with which
they are most dexterous, “_is full of bribes_;” like thieves who would
steal with impunity, they carry a sop for the dogs of justice. He who
gives bribes is every way as guilty as the man who takes them, and in
the matter of our parliamentary elections the rich villain who gives the
bribe is by far the worse. Bribery, in any form or shape, should be as
detestable to a Christian as carrion to a dove, or garbage to a lamb.
Let those whose dirty hands are fond of bribes remember that neither
death nor the devil can be bribed to let them escape their well-earned
doom.
11 But as for me, I will walk in mine integrity: redeem me, and be
merciful unto me.
Here is the lover of godliness entering his personal protest against
unrighteous gain. He is a Nonconformist, and is ready to stand alone in
his Nonconformity. Like a live fish, he swims against the stream.
Trusting in God, the Psalmist resolves that the plain way of
righteousness shall be his choice, and those who will, may prefer the
tortuous paths of violence and deceit. Yet he is by no means a boaster,
or a self-righteous vaunter of his own strength, for he cries for
redemption and pleads for mercy. Our integrity is not absolute nor
inherent, it is a work of grace in us, and is marred by human infirmity;
we must, therefore, resort to the redeeming blood and the throne of
mercy, confessing that though we are saints among men, we must still bow
as sinners before God.
12 My foot standeth in an even place: in the congregations will I
bless the LORD.
The song began in the minor, but it has now reached the major key.
Saints often sing themselves into happiness. The _even place_ upon which
our foot stands is the sure, covenant faithfulness, eternal promise and
immutable oath of the Lord of Hosts; there is no fear of falling from
this solid basis, or of its being removed from under us. Established in
Christ Jesus, by being vitally united to him, we have nothing left to
occupy our thoughts but the praises of our God. Let us not forsake the
assembling of ourselves together, and when assembled, let us not be slow
to contribute our portion of thanksgiving. Each saint is a witness to
divine faithfulness, and should be ready with his testimony. As for the
slanderers, let them howl outside the door while the children sing
within.
EXPLANATORY NOTES AND QUAINT SAYINGS.
_Whole Psalm._—This Psalm is coupled on to the foregoing by thoughts and
words. At the close of the foregoing the Psalmist had prayed for
_integrity_ (verse 1). Unless this Psalm is regarded as a sequel to the
preceding one, it will seem vainglorious; but being combined with the
penitential acknowledgments of sin, and with the earnest supplications
for pardon and grace, and with the earnest profession of faith that God
has heard his prayer, which breathe forth in the foregoing Psalm, it
will be seen that the declarations which the Psalmist now makes of
integrity, are not assertions of human merit, but acknowledgments of
divine mercy. As Augustine says, “_Non merita mea, sed misericordia tua,
ante oculos meos est_.”—_Christopher Wordsworth._
_Verse 1.—“Judge me, O Lord; for I have walked in mine integrity.”_—A
good cause, a good conscience, and a good deportment, are good grounds
of appeal to God.—_Ingram Cobbin._
_Verse 1.—“Judge me, O Lord.”_ Nothing is so pleasing to him that is
upright as to know that God knoweth he is so. As it is a small matter
with those who are sincere to be condemned by men, so it is not much
with them to be commended or approved by them; for indeed neither “he
that commendeth himself,” as the apostle speaks (2 Cor. x. 18), nor he
that is commended by others, “is approved, but whom the Lord
commendeth.” The testimony, or letters commendatory of all the men in
the world will do us no good, unless God give us his also.—_Joseph
Caryl._
_Verse 1.—“Judge me, O Lord.”_ As an instance of appeal to heaven, we
quote that mighty preacher of the Word, George Whitfield. “However some
may account me a mountebank and an enthusiast, one that is only going to
make you methodically mad; they may breathe out their invectives against
me, yet Christ knows all; he takes notice of it, and I shall leave it to
him to plead my cause, for he is a gracious Master. I have already found
him so, and am sure he will continue so. Vengeance is his, and he will
repay it.”—_George Whitfield, 1714-1770._
_Verse 1.—“Integrity.”_ תֹּם, or תָּמִים is used of whatever is
uninjured, or is free from any spot or blemish; and hence we find the
term applied to an unblemished animal offered in sacrifice. Lev. i. 3;
iii. 9.—_George Phillips._
_Verse 1.—“Mine integrity.”_ There is a force in the possessive pronoun
“my,” which must be attended to. The Psalmist intimates that he had
proceeded in one uniform course, notwithstanding all the devices of his
enemies.—_W. Wilson, D.D._
_Verse 1.—“I have trusted in the Lord.”_ Trust in God is the _fountain_
of “integrity.” Whoever places his hope in God need not seek to advance
his worldly interests by violating his duty towards his neighbour: he
waits for everything _from above_, and is, at the same time, always
determined that he will not be deprived of the favour of his heavenly
Father through violating his commandments.—_E. W. Hengstenberg._
_Verse 1.—“I shall not slide.”_ It is a striking word, as fully
expressive of the completeness of God’s protection and the security of
his upholding hand as the Psalmist’s language of the integrity of his
walk and trust in God. It is not, as in our Prayer-book version, “I
shall not fall,” but it is, “_I shall not even slide_;” not even make a
false step or stumble.—_Barton Bouchier._
_Verse 2._—The Psalmist uses three words, “_examine_,” “_prove_,”
“_try_.” These words are designed to include all the modes in which the
reality of anything is tested; and they imply together that he wished
the most _thorough_ investigation to be made; he did not shrink from any
test.—_Albert Barnes._
_Verse 2.—“Examine”—“prove”—“try.”_ As gold, by fire, is severed and
parted from dross, so singleness of heart and true Christian simplicity
is best seen and made most evident in troubles and afflictions. In
prosperity every man will seem godly, but afflictions do draw out of the
heart whatsoever is there, whether it be good or bad.—_Robert Cawdray._
_Verse 2.—“Prove me.”_ The work of conscience within us doth _prove_ us.
God hath set up a light within us, and when this is enlightened by the
Word, then it makes a man’s breast full of light. Now a faithful godly
man loveth that this should be tender, active, speaking out of God’s
Word for every duty, and against every sin. You see the quickness of it
in David, when it is said, “His heart smote him;” and 1 John iii., “If
thy heart condemn thee, God is greater than thy heart.” Alas! if thou
within thy own self judgest thyself to sin thus and thus, God doth much
more. Try thy integrity; art thou willing to have a tender conscience,
and an informed conscience? Dost thou love to hear what that speaks out
of God’s Word? whether peace or duty? this is comfortable. But on the
other side, if thou art a man that rebellest against the light of it,
wouldst fain put out the sting of it, wouldst be glad to feel no such
living thing in thy breast, then thou hast cause to suspect thyself. Oh,
it is to be feared that there are many that give themselves to lusts,
and carnal pleasures, that so they may put a foggy mist between their
conscience and themselves. Others dig into the world, labouring to
become senseless, that so there may be an eclipse of this light by the
interposition of the earth. Others run to damnable heresies, denying
Scriptures, God, heaven, hell; pleading for an universal salvation of
all. What are these but refuges of guilty consciences? We must
distinguish between our carnal concupiscence, and conscience; between
deluded imaginations, and conscience; between an erroneous and
scrupulous conscience, and a well-grounded and truly informed
conscience; and when we have done so, we must follow conscience as far
as that follows the Word.—_Anthony Burgess._
_Verse 2.—“Reins ... heart.”_—The “_reins_,” as the seat of the lower
animal passions; the “_heart_,” as comprising not only the higher
affections, but also the will and the conscience. He thus desires to
keep nothing back; he will submit himself to the searching flame of the
Great Refiner, that all dross of self-deception may be purged away.—_J.
J. Stewart Perowne._
_Verse 3._—The practical effect of divine goodness is seen in this text.
As the chief thing communicated from God is the divine nature, whereby
we are made to resemble him, so the promises of God set home upon the
soul are the means of communication; they are the milk and honey of the
Scripture, which do not cherish the old man, but support the new; they
are not pillows for sinful sloth, but spurs to holy diligence. The
promises of grace animate the soul to duty; and when we thus see the
goodness of the Lord, it encourages our subjection to his
government.—_Timothy Cruso._
_Verses 3, 4.—“I have walked in thy truth, I have not sat with vain
persons.”_ Be as careful as thou canst, that the persons thou choosest
for thy companions be such as fear God. The man in the gospel was
possessed with the devil, who dwelt amongst the tombs, and conversed
with graves and carcases. Thou art far from walking after the good
Spirit, if thou choosest to converse with open sepulchres, and such as
are dead in sins and trespasses. God will not shake the wicked by the
hand, as the Vulgate reads (Job viii. 20), neither must the godly man.
David proves the sincerity of his course, by his care to avoid such
society: “_I have walked in thy truth; I have not sat with vain
persons._” There is a twofold “_truth_.” 1. Truth of doctrine. Thy law
is the truth, free from all dross of corruption and falsehood of error.
2. Truth of affection, or of the inward parts. This may be called “_thy
truth_,” or God’s truth, though man be the subject of it, partly because
it proceedeth from him, partly because it is so pleasant to him; in
which respect a broken heart is called the “sacrifice of God.” Psalm li.
6. As if he had said, I could not have walked in the power of religion,
and in integrity, if I had associated with vile and vain company; I
could never have walked in thy precepts if I had “_sat with vain
persons_.” Observe the phrase, “_I have not sat with vain persons_.” 1.
Sitting is a posture of choice. It is at a man’s liberty, whether he
will sit or stand. 2. Sitting is a posture of pleasure. Men sit for
their ease, and with delight; therefore, the glorified are said to “sit
in heavenly places.” Eph. ii. 6. 3. Sitting is a posture of staying or
abiding. 2 Kings v. 3. Standing is a posture of going, but sitting of
staying. The blessed, who shall for ever be with the Lord and his
chosen, are mentioned “to sit down with Abraham, Isaac, and Jacob, in
the kingdom of heaven.” Matt. viii. 11. David in neither of these senses
durst _sit with vain persons_. He might, as his occasions required, use
their company, but durst not knowingly choose such company. They could
not be the object of his election who were not the object of his
affection. “_I hate the congregation of evil doers_,” saith he. As
sitting is a posture of pleasure, he did not sit with vain persons. He
was sometimes amongst them to his sorrow, but not to his solace. They
were to him, as the Canaanites to the Israelites, pricks in his eyes,
and thorns in his sides. “Woe is _me_, that I sojourn in Mesech, that I
dwell in the tents of Kedar!” Psalm cxx. 5. It caused grief, not
gladness, that he was forced to be amongst the profane.—_George
Swinnock._
_Verse 4.—“I have not sat with vain persons.”_ There is a necessary
commerce with men in buying and selling, or as the apostle says, “We
must needs go out of the world,” but do not voluntarily choose the
company of the wicked. 1 Cor. v. 10. “I have written unto you not to
keep company,” etc. 1 Cor. v. 11. Do not be too familiar with them. What
do Christ’s doves among birds of prey? What do virgins among harlots?
The company of the wicked is very defiling, it is like going among them
that have the plague. “They were mingled among the heathen and learned
their works.” If you mingle bright armour with rusty, the bright armour
will not brighten the rusty, but the rusty armour will spoil the bright.
Pharaoh taught Joseph to swear, but Joseph did not teach Pharaoh to
pray.—_Thomas Watson._
_Verse 4.—“Neither will I go in with dissemblers.”_ Chaldee: “I will not
go in with those that hide themselves to do evil.” Wickedness is
uncandid, and loves concealment, while truth and righteousness are open,
and seek scrutiny. Job xxiv. 13-17; John iii. 20, 21. None will deny
that the candid man has far fewer troubles with his own conduct than the
tortuous and deceitful. The righteous shun the wicked both for the _sin_
and for the misery that are in their ways.—_William S. Plumer._
_Verse 4.—“Dissemblers.”_ The hypocrite has much angel without, more
devil within. He fries in words, freezes in works; speaks by ells, doth
good by inches. He is a stinking dunghill, covered over with snow; a
loose-hung mill that keeps great clacking, but grinds no grist; a lying
hen that cackles when she hath not laid.—_Thomas Adams._
_Verse 4.—“Dissemblers.”_ Perhaps when the bright sunbeams of an early
spring have robed all nature in a smiling garb, you have taken your
little baskets, and gone in quest of a bank of sweet-smelling modest
violets, and you may have found flowers so like them, in form and
colour, that you have been deceived, and eagerly grasped your prize; but
alas! the sweet odour which should have scented the gale, was found
wanting, and betrayed the dog violet. An apt emblem this of those, who,
“having the form of godliness, deny the power thereof.” 2 Tim. iii.
5.—_Mrs. Rogers, in “The Shepherd King.”_
_Verses 4, 5._—As rotten apples corrupt those sound ones that do touch
them and lie close to them, even so the evil manners and bad conditions
of the ungodly do infect those that keep them company.—_Robert Cawdray._
_Verses 4, 5._—“It is difficult (saith a late ingenious writer) even to
a miracle to keep God’s commandments and evil company too.” How suddenly
after your soul-refreshments in your closet communion have you lost all
your heats and spiritual fervencies, which you had in secret, and have
instantly cooled by going forth into cold and corrupt air! When a saint
hath been in private ravished with the love of God and the joys of
heaven, and afterwards meets with company, which neither doth nor can
speak one word of such matters, what a damp is it to him! What a
quenching, as it were, of the Spirit of God in him! Nay, is not that
true which one saith, that “the people of God do generally lose more by
worldly men, that are of a blameless conversation before men, than they
lose by wicked and profane men?”—_Lewis Stuckley._
_Verses 4, 5, 9._—He that would not be found amongst sinners in the
other world, must take heed that he do not frequent their company in
this. Those whom the constable finds wandering with vagrants, may be
sent with them to the house of correction. “Lord,” said a good woman, on
her death bed, when in some doubt of her salvation, “send me not to hell
amongst wicked men, for thou knowest I never loved their company all my
life long.” David deprecates their future doom upon the like ground, and
argueth it as a sign of his sincerity: “_I have not sat with vain
persons, neither will I go in with dissemblers. I have hated the
congregation of evil doers; and will not sit with the wicked.... O
gather not my soul with sinners._” Lord, I have not loved the wicked so
well as to sit with them for a little time, and shall I live with them
for ever? I have not lain amongst them rotting on the earth; and wilt
thou gather my soul with those sticks for the unquenchable fire of hell?
Lord, I have been so far from liking, that thou knowest I have loathed
the congregation of evil doers. Do not I hate them that hate thee? Yea,
I hate them with perfect hatred; and shall thy friends fare as thy foes?
I appeal to thy Majesty, that my great comfort is in thy chosen. I
rejoice only to be amongst thy children here, and shall I be excluded
their company hereafter? “_O do not gather my soul with sinners_,” for
the wine-press of thine eternal anger! Marcion, the heretic, seeing
Polycarp, wondered that he would not own him. Do you not know me,
Polycarp? Yea, saith Polycarp, “_Scio te esse primogenitum diaboli_;” “I
know thee to be the firstborn of the devil,” and so despised
him.—_George Swinnock._
_Verse 5.—“I have hated the congregation of evil doers,”_ etc. The
hatred of God’s enemies, _quà_ his enemies—“yea, I hate them right sore”
so entirely opposed to the indifferentism of the present day, has always
been one distinguishing mark of his ancient servants. Witness Phinehas
(Psalm cvi. 31); “And that was counted unto him for righteousness unto
all generations for evermore;” Samuel with Agag; Elias with the priests
of Baal. And notice the commendation of the angel of Ephesus, “Thou
canst not bear them that are evil.” Rev. ii. 2.—_J. M. Neale._
_Verse 5.—“I have hated the congregation of evil doers.”_ We consider
them as God’s enemies, so we hate them; not their persons, but their
vices; for that, as Augustine defineth, it is _odium perfectum_, a
perfect hatred. And indeed it is the hatred that God beareth to his
enemies; for “the wrath of God is revealed from heaven against all
ungodliness and unrighteousness of men” (Rom. i. 18); not against their
persons—they are his workmanship, and carry his image in some sort,
though much disfigured; but against the unrighteousness and ungodliness
of men, by which their persons do stand obnoxious to his displeasure.
And thus I find the saints of God have triumphed over the wicked, as
Israel over Pharaoh, and the Gileadites over the children of Ammon; not
rejoicing in the destruction of God’s creatures, but of God’s enemies;
and wishing with Deborah and Barak, “So let all thine enemies perish, O
Lord.” This is no more but an applauding of the judgment of God, and a
celebration of his justice.—_Edward Marbury._
_Verse 5.—“I have hated,”_ etc. Consider that there can be no true
friendship betwixt a godly and a wicked person; therefore it concerneth
thee to be the more wary in thy choice. He that in factions hath an eye
to power, in friendship will have an eye to virtue. Friendship,
according to the philosopher, is one soul in two bodies. But how can
they ever be of one soul that are as different as air and earth, and as
contrary as fire and water? All true love is, _motus animi ad fruendum
Deo propter ipsum; se et proximo propter Deum_—a motion of the soul
towards the enjoyment of God for himself, and his neighbours for God’s
sake; so that he can never truly love man who doth not love his Maker.
God is the only foundation upon which we can build friendship; therefore
such as live without him, cannot love us in him. That building which is
loose, without this foundation can never stand long. A wicked man may
call that profession he maketh to his brother by the name of love, but
heathens can tell us that virtue alone is the hand which can twist the
cords of love; that other combinations are but a confederacy, and all
other but conjunctions in hypocrisy.—_George Swinnock._
_Verse 5._—Wheresoever we perceive any people to worship God truly after
his word, there we may be certain the church of Christ to be, unto the
which we ought to associate ourselves, and to desire, with the prophet
David, to praise God in the midst of this church. But if we behold,
through the iniquity of time, congregations to be made with counterfeit
religion, otherwise than the word of God doth teach, we ought then, if
we be required to be companions thereof, to say again with David, “_I
have hated the synagogue of the malignant, and will not sit with the
wicked_.” In the Apocalypse, the church of Ephesus is highly commended,
because she tried such as said they were apostles and were not in deed,
and therefore would not abide the company of them. Further, God
commanded his people that they should not seek Bethel, neither enter
into Galgala, where idolatry was used, by the mouth of his prophet
Amos.—_John Philpot (Martyr). Burnt at Smithfield, 1555._
_Verse 5._—How few consider how they harden wicked men by an intimacy
with them, whereas withdrawment from them might be a means to make them
ashamed! Whilst we are merry and jovial with them, we make them believe
their condition is not deplorable, their danger is not great; whereas if
we shunned them, as we would a bowed wall, whilst they remain enemies to
the Lord, this might do them good, for the startling of them, and
rousing of them out of their unhappy security and strong delusions
wherein they are held.—_Lewis Stuckley._