I hate the mob of evildoers, and refuse to sit with the wicked. I hateThe Hebrew word for "hate" is "שָׂנֵא" (sane), which conveys a strong aversion or intense dislike. In the context of the Psalms, this term often reflects a righteous indignation against sin and those who perpetuate it. The psalmist's use of "hate" here is not a call to personal animosity but a declaration of moral and spiritual opposition to evil. This aligns with the biblical principle of loving righteousness and hating wickedness, as seen in Psalm 45:7, where God Himself is described as loving righteousness and hating wickedness. the assembly
The term "assembly" in Hebrew is "קָהָל" (qahal), which refers to a gathering or congregation. Historically, this could denote any group gathered for a specific purpose, often with religious or communal implications. In the context of ancient Israel, assemblies were significant for worship, decision-making, and communal activities. The psalmist's rejection of the "assembly of evildoers" underscores a commitment to purity and separation from those who gather for ungodly purposes. of evildoers
The phrase "evildoers" translates from the Hebrew "מְרֵעִים" (mere'im), indicating those who actively engage in wrongdoing or wickedness. This term is used throughout the Psalms to describe individuals who oppose God's ways and act unjustly. The psalmist's disdain for such individuals reflects a desire to align with God's holiness and justice, avoiding the influence and practices of those who live contrary to divine law. and refuse
The word "refuse" comes from the Hebrew "לֹא" (lo), a strong negation indicating a deliberate choice or decision. This reflects the psalmist's intentional and resolute decision to avoid association with the wicked. It highlights the importance of making conscious choices to uphold one's integrity and faithfulness to God, even when faced with societal pressures or temptations. to sit
In Hebrew, "to sit" is "יָשַׁב" (yashab), which can mean to dwell, remain, or abide. Sitting with someone in ancient Near Eastern culture often implied agreement, fellowship, or participation. By refusing to "sit" with the wicked, the psalmist is making a clear statement of non-participation in their deeds and a refusal to be complicit in their actions. This decision is a testament to the psalmist's commitment to maintaining a life set apart for God. with the wicked
The term "wicked" is translated from the Hebrew "רְשָׁעִים" (resha'im), referring to those who are morally wrong, guilty, or hostile to God. Throughout Scripture, the "wicked" are often contrasted with the righteous, highlighting a dichotomy between those who follow God's ways and those who reject them. The psalmist's refusal to associate with the wicked is a declaration of allegiance to God and a desire to live a life that reflects His righteousness and holiness. This separation from the wicked is not just physical but also spiritual, emphasizing the importance of inner purity and devotion to God. Persons / Places / Events 1. DavidThe author of this Psalm, King David, is expressing his commitment to righteousness and his disdain for wickedness. 2. Assembly of EvildoersThis refers to groups or gatherings of people who engage in sinful or immoral activities. 3. The WickedIndividuals who live in opposition to God's laws and principles. 4. Temple WorshipThe context of the Psalm suggests a setting of worship and purity, contrasting with the assembly of evildoers. 5. IsraelThe nation to whom the Psalm was originally addressed, emphasizing the importance of communal holiness. Teaching Points Commitment to RighteousnessAs believers, we are called to live lives that reflect God's holiness, avoiding associations that could lead us astray. Discernment in RelationshipsWe must be discerning about the company we keep, ensuring that our relationships encourage us in our faith. Separation from SinWhile we are in the world, we are not of the world. We must actively choose to separate ourselves from sinful influences. Influence and WitnessOur refusal to participate in wickedness serves as a testimony to others about the transformative power of a life dedicated to God. Community and AccountabilitySurrounding ourselves with fellow believers provides strength and accountability in our walk with Christ. Bible Study Questions 1. How does David's refusal to sit with the wicked challenge us in our daily interactions and relationships? 2. In what ways can we apply the principle of separation from evildoers in our modern context without becoming isolated from the world? 3. How do the additional scriptures reinforce the message of Psalm 26:5, and what practical steps can we take to live them out? 4. What are some potential consequences of associating with those who live in opposition to God's ways, and how can we guard against them? 5. How can we balance the call to be separate from the wicked with the Great Commission to reach out to the lost? Connections to Other Scriptures Psalm 1This Psalm contrasts the way of the righteous with the way of the wicked, similar to David's refusal to associate with evildoers. Proverbs 4:14-15Advises avoiding the path of the wicked, aligning with David's commitment to not sit with them. 2 Corinthians 6:14-17Paul speaks about not being unequally yoked with unbelievers, echoing the separation from wickedness. Ephesians 5:11Encourages believers to have no fellowship with the unfruitful works of darkness, reinforcing the theme of separation from evil. James 4:4Warns against friendship with the world, which is enmity with God, similar to David's stance against the wicked. People David, PsalmistPlaces JerusalemTopics Assembly, Band, Company, Congregation, Doers, Evil, Evildoers, Evil-doers, Gathering, Hate, Hated, Hater, Refuse, Sat, Seated, Sinners, Sit, Wicked, WrongdoersDictionary 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 26:5 NIVPsalm 26:5 NLTPsalm 26:5 ESVPsalm 26:5 NASBPsalm 26:5 KJV
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