I do not sit with deceitful men, nor keep company with hypocrites. I do not sitThe phrase "I do not sit" suggests a deliberate choice of association and fellowship. In Hebrew, the word for "sit" is "יָשַׁב" (yashab), which can imply dwelling or abiding. This indicates a conscious decision to avoid settling or becoming comfortable in the presence of those who are deceitful. The psalmist is making a clear statement about his values and the company he chooses to keep, reflecting a commitment to integrity and righteousness. In a broader biblical context, sitting often symbolizes judgment or authority, as seen in the "seat of the scornful" in Psalm 1:1. Here, the psalmist distances himself from any form of complicity with evil. with deceitful men
The term "deceitful men" refers to individuals who are dishonest or treacherous. The Hebrew word "מִרְמָה" (mirmah) is used for deceit, which encompasses falsehood, fraud, and betrayal. In the ancient Near Eastern context, deceit was not only a personal failing but a social danger, undermining trust and community cohesion. The psalmist's rejection of deceitful men underscores a commitment to truth and transparency, aligning with the biblical call to "speak the truth in love" (Ephesians 4:15). This choice reflects a desire to maintain purity and sincerity in one's relationships and interactions. nor keep company
The phrase "nor keep company" suggests a refusal to associate or engage in fellowship with certain individuals. The Hebrew root "בּוֹא" (bo) can mean to enter, come, or go, implying an active decision to avoid entering into relationships or situations that compromise one's values. This reflects a proactive stance in maintaining one's spiritual and moral integrity. In the broader scriptural narrative, believers are often called to be "in the world but not of the world" (John 17:14-16), highlighting the importance of discernment in relationships. with hypocrites
The term "hypocrites" refers to those who pretend to have virtues, moral or religious beliefs, principles, etc., that they do not actually possess. The Hebrew word "חָנֵף" (chaneph) conveys the idea of being godless or profane, often associated with duplicity and insincerity. In the historical context of the Psalms, hypocrisy was seen as a grave sin, as it involved a deliberate misrepresentation of one's true self, often for personal gain or social standing. The psalmist's rejection of hypocrites aligns with Jesus' teachings in the New Testament, where He frequently condemned the Pharisees for their hypocrisy (Matthew 23). This stance emphasizes the importance of authenticity and integrity in one's faith journey. Persons / Places / Events 1. DavidTraditionally attributed as the author of Psalm 26, David is expressing his commitment to integrity and righteousness before God. 2. Deceitful MenIndividuals characterized by dishonesty and falsehood, whom David chooses to avoid. 3. HypocritesThose who pretend to have virtues or beliefs that they do not truly possess, often leading a double life. 4. Temple WorshipThe context of the psalm suggests a setting of worship and seeking God's presence, emphasizing purity and sincerity. 5. IsraelThe nation to whom the psalm was originally addressed, highlighting the importance of communal and individual holiness. Teaching Points Integrity in RelationshipsAs believers, we are called to maintain integrity in our relationships, avoiding those who might compromise our values. Discernment in AssociationsWe must exercise discernment in choosing our companions, ensuring they align with our commitment to Christ. Pursuit of HolinessOur lives should reflect a pursuit of holiness, avoiding hypocrisy and deceit in our actions and words. Influence of CompanyRecognize the powerful influence of those we associate with and strive to surround ourselves with godly influences. Authenticity in FaithOur faith should be genuine and evident in our daily lives, avoiding the pitfalls of hypocrisy. Bible Study Questions 1. How does David's choice to avoid deceitful and hypocritical company challenge us in our current relationships? 2. In what ways can we identify and distance ourselves from deceitful influences in our lives today? 3. How does the theme of integrity in Psalm 26:4 relate to the teachings of Jesus in the New Testament? 4. What practical steps can we take to ensure our faith is authentic and not hypocritical? 5. How can we apply the wisdom of Proverbs 13:20 in choosing our friends and associates? Connections to Other Scriptures Psalm 1This psalm contrasts the way of the righteous with the way of the wicked, similar to David's choice to avoid deceitful and hypocritical company. Proverbs 13:20This proverb warns about the influence of companions, reinforcing the idea of choosing one's company wisely. 2 Corinthians 6:14-18Paul advises believers to separate themselves from unbelievers, echoing the theme of avoiding those who might lead one astray. Matthew 23Jesus condemns the Pharisees for their hypocrisy, aligning with David's rejection of hypocritical company. James 1:22-27James emphasizes the importance of being doers of the word, not just hearers, which relates to the sincerity David seeks. People David, PsalmistPlaces JerusalemTopics Consort, Deceitful, Dissemblers, Enter, Falsehood, Foolish, Hypocrites, Persons, Pretenders, Sat, Seat, Sit, VainDictionary of Bible Themes Psalm 26:4 8767 hypocrisy Library Question of the Comparison Between the Active and the Contemplative Life
I. Is the Active Life preferable to the Contemplative? Cardinal Cajetan, On Preparation for the Contemplative Life S. Augustine, Confessions, X., xliii. 70 " On Psalm xxvi. II. Is the Active Life more Meritorious than the Contemplative? III. Is the Active Life a Hindrance to the Contemplative Life? Cardinal Cajetan, On the True Interior Life S. Augustine, Sermon, CCLVI., v. 6 IV. Does the Active Life precede the Contemplative? I Is the Active Life preferable to the Contemplative? The Lord …
St. Thomas Aquinas—On Prayer and The Contemplative LifeHezekiah, the Praying King
One can form a habit of study until the will seems to be at rest and only the intellect is engaged, the will having retired altogether from exercise. This is not true of real praying. If the affections are laggard, cold, indifferent, if the intellect is furnishing no material to clothe the petition with imagery and fervor, the prayer is a mere vaporing ofintellectual exercise, nothing being accomplished worth while.--Rev. Homer W. Hodge The great religious reformation under King Hezekiah and the …
Edward M. Bounds—Prayer and Praying Men The Courts of God
"Lord, I have loved the habitation of Thy house, and the place where Thine honour dwelleth."--Ps. xxvi. 8. R. Rolle, 1349. tr., Emma Frances Bevan, 1899 O Lord, I have loved the fair beauty Of the house Thou hast chosen for Thee, The courts where Thy gladness rejoiceth, And where Thou delightest to be. For I love to be made the fair dwelling Where God in His grace may abide; I would cast forth whatever may grieve Thee, And welcome none other beside. Oh blessed the grace that has made me The home …
Frances Bevan—Hymns of Ter Steegen and Others (Second Series) Epistle v. To Theoctista, Sister of the Emperor.
To Theoctista, Sister of the Emperor. Gregory to Theoctista, &c. With how great devotion my mind prostrates itself before your Venerableness I cannot fully express in words; nor yet do I labour to give utterance to it, since, even though I were silent, you read in your heart your own sense of my devotion. I wonder, however, that you withdrew your countenance, till of late bestowed on me, from this my recent engagement in the pastoral office; wherein, under colour of episcopacy, I have been brought …
Saint Gregory the Great—the Epistles of Saint Gregory the Great A Discourse of the Building, Nature, Excellency, and Government of the House of God; with Counsels and Directions to the Inhabitants Thereof.
BY JOHN BUNYAN, OF BEDFORD. 'Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth.'--Psalm 26:8 ADVERTISEMENT BY THE EDITOR. Beautiful in its simplicity is this treatise on the Church of Christ, by John Bunyan. He opens, with profound knowledge and eminent skill, all those portions of sacred writ which illustrate the nature, excellency, and government of the house of God, with the personal and relative duties of its inhabitants. It was originally published in …
John Bunyan—The Works of John Bunyan Volumes 1-3 Letter xxxix (A. D. 1137) to the Same.
To the Same. He expresses his regret at his very long absence from his beloved Clairvaux, and his desire to return to his dear sons. He tells them of the consolations that he feels nevertheless in his great labours for the Church. 1. My soul is sorrowful until I return, and it refuses to be comforted till it see you. For what is my consolation in the hour of evil, and in the place of my pilgrimage? Are not you in the Lord? Wherever I go, the sweet memory of you never leaves me; but the sweeter the …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Assurance
Q-xxxvi: WHAT ARE THE BENEFITS WHICH FLOW FROM SANCTIFICATION? A: Assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end. The first benefit flowing from sanctification is assurance of God's love. 'Give diligence to make your calling and election sure.' 2 Pet 1:10. Sanctification is the seed, assurance is the flower which grows out of it: assurance is a consequent of sanctification. The saints of old had it. We know that we know …
Thomas Watson—A Body of Divinity St. Augustine (Ad 354-430)
PART I The church in the north of Africa has hardly been mentioned since the time of St. Cyprian (Chapter VIII). But we must now look towards it again, since in the days of St. Chrysostom it produced a man who was perhaps the greatest of all the old Christian fathers--St. Augustine. Augustine was born at Thagaste, a city of Numidia, in the year 354. His mother, Monica, was a pious Christian, but his father, Patricius, was a heathen, and a man of no very good character. Monica was resolved to bring …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation Question Lxxxiii of Prayer
I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount, II. iii. 14 " On the Gift of Perseverance, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 " Of the Gift of Perseverance, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermon, cxxvii. 2 V. …
St. Thomas Aquinas—On Prayer and The Contemplative Life A Treatise on Good Works
I. We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God's commandments. Thus Christ says, Matthew xix, "If thou wilt enter into life, keep the commandments." And when the young man asks Him, Matthew xix, what he shall do that he may inherit eternal life, Christ sets before him naught else but the Ten Commandments. …
Dr. Martin Luther—A Treatise on Good Works The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Greatness of the Soul,
AND UNSPEAKABLENESS 0F THE LOSS THEREOF; WITH THE CAUSES OF THE LOSING IT. FIRST PREACHED AT PINNER'S HALL and now ENLARGED AND PUBLISHED FOR GOOD. By JOHN BUNYAN, London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1682 Faithfully reprinted from the Author's First Edition. ADVERTISEMENT BY THE EDITOR. Our curiosity is naturally excited to discover what a poor, unlettered mechanic, whose book-learning had been limited to the contents of one volume, could by possibility know …
John Bunyan—The Works of John Bunyan Volumes 1-3 Question of the Contemplative Life
I. Is the Contemplative Life wholly confined to the Intellect, or does the Will enter into it? S. Thomas, On the Beatific Vision, I., xii. 7 ad 3m II. Do the Moral Virtues pertain to the Contemplative Life? S. Augustine, Of the City of God, xix. 19 III. Does the Contemplative Life comprise many Acts? S. Augustine, Of the Perfection of Human Righteousness, viii. 18 " Ep., cxxx. ad probam IV. Does the Contemplative Life consist solely in the Contemplation of God, or in the Consideration …
St. Thomas Aquinas—On Prayer and The Contemplative Life Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament Links Psalm 26:4 NIVPsalm 26:4 NLTPsalm 26:4 ESVPsalm 26:4 NASBPsalm 26:4 KJV
Psalm 26:4 Commentaries
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