Psalm 26:6
I wash my hands in innocence that I may go about Your altar, O LORD,
I will wash my hands in innocence
The phrase "I will wash my hands in innocence" evokes a powerful image of ritual purity and moral integrity. In the Hebrew context, the act of washing hands symbolizes a declaration of innocence and a commitment to righteousness. The Hebrew word for "innocence" is "naqiy," which conveys the idea of being free from guilt or blameless. This act of washing is not merely physical but represents a spiritual cleansing, aligning with the Levitical practices where priests would wash before approaching the altar (Exodus 30:17-21). Historically, this reflects the importance of purity in worship and the believer's desire to approach God with a clean heart, free from the stain of sin.

so that I may go around Your altar, O LORD
The phrase "so that I may go around Your altar, O LORD," signifies the psalmist's desire to participate in worship and offer sacrifices with a pure heart. The altar, central to Israelite worship, was the place where sacrifices were made to atone for sin and express devotion to God. The Hebrew word for "altar" is "mizbeach," which means "a place of sacrifice." The act of going around the altar suggests a ceremonial procession, indicating reverence and dedication. In the historical context, this reflects the communal and personal aspects of worship in ancient Israel, where the altar was a focal point of divine encounter. The psalmist's intention to approach the altar underscores a deep longing for communion with God, emphasizing the importance of purity and sincerity in worship.

Persons / Places / Events
1. David
- The author of the psalm, traditionally believed to be King David, who is expressing his desire for purity and righteousness before God.

2. The Altar
- Represents the place of worship and sacrifice in the temple, symbolizing God's presence and the need for purity to approach Him.

3. The LORD (Yahweh)
- The covenant name of God, emphasizing His holiness and the relationship He has with His people.
Teaching Points
The Importance of Purity in Worship
Just as David sought to wash his hands in innocence, believers today are called to approach God with a heart free from sin and guilt.

Symbolism of Washing Hands
The act of washing hands symbolizes a deeper spiritual cleansing, reminding us of the need for repentance and forgiveness through Christ.

Approaching God's Presence
The altar represents God's presence, and like David, we should desire to come before Him with integrity and sincerity.

Living a Life of Integrity
David's commitment to innocence challenges us to live lives marked by honesty and moral uprightness in all our dealings.

The Role of Sacrifice and Worship
The altar is a place of sacrifice, pointing to the ultimate sacrifice of Jesus. Our worship should be centered on His redemptive work.
Bible Study Questions
1. How does the concept of washing hands in innocence apply to our daily walk with God?

2. In what ways can we ensure that our worship is pure and pleasing to God, as David desired?

3. How does the symbolism of the altar in the Old Testament enhance our understanding of worship in the New Testament?

4. What practical steps can we take to maintain integrity and innocence in our interactions with others?

5. How does the sacrifice of Jesus fulfill the need for purity and allow us to approach God's presence confidently?
Connections to Other Scriptures
Exodus 30:17-21
This passage describes the bronze basin used by the priests for washing before approaching the altar, highlighting the importance of ceremonial cleanliness.

James 4:8
This verse calls believers to draw near to God with clean hands and a pure heart, echoing the theme of purity in worship.

Matthew 5:8
Jesus teaches that the pure in heart will see God, connecting the idea of inner purity with the ability to be in God's presence.
An Appeal Marked by Specific EntreatyC. Clemence, D. D.Psalm 26:1-12
Assailed Integrity's Final Appeal. F1C. Clemance Psalm 26:1-12
David's Appeal and its IssueBp. Wm. Nicholson.Psalm 26:1-12
David's IntegrityD. Caldwell, M. A.Psalm 26:1-12
IntegrityW. Forsyth Psalm 26:1-12
Leading Proofs of Personal PietyHomilistPsalm 26:1-12
The Character of an Upright Man Sketched by HimselfC. Clemence, D. D.Psalm 26:1-12
The Oppressed Righteous ManC. Short Psalm 26:1-12
Compassing the AltarAndrew Bonar.Psalm 26:6-7
Preparation for Divine WorshipP. Mearns.Psalm 26:6-7
Purity of Heart and LifePsalm 26:6-7
The Devout WorshipperW. G. Barrett.Psalm 26:6-7
The Sacrament of the Lord's SupperR. Oakman, B. A.Psalm 26:6-7
People
David, Psalmist
Places
Jerusalem
Topics
Altar, Clean, Compass, Encompass, Hands, Innocence, Innocency, O, Round, Sin, Wash
Dictionary of Bible Themes
Psalm 26:6

     5156   hand
     5865   gestures
     7478   washing
     8279   innocence, examples
     8326   purity, moral and spiritual

Psalm 26:6-7

     8496   witnessing, importance

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 Life

Hezekiah, 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

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