Psalm 26:11
But as for me, I will walk in my integrity: redeem me, and be merciful to me.
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EXPOSITORY (ENGLISH BIBLE)
26:9 David, in this psalm, appeals to God touching his integrity. - David here, by the Spirit of prophecy, speaks of himself as a type of Christ, of whom what he here says of his spotless innocence was fully and eminently true, and of Christ only, and to Him we may apply it. We are complete in him. The man that walks in his integrity, yet trusting wholly in the grace of God, is in a state of acceptance, according to the covenant of which Jesus was the Mediator, in virtue of his spotless obedience even unto death. This man desires to have his inmost soul searched and proved by the Lord. He is aware of the deceitfulness of his own heart; he desires to detect and mortify every sin; and he longs to be satisfied of his being a true believer, and to practise the holy commands of God. Great care to avoid bad company, is both a good evidence of our integrity, and a good means to keep us in it. Hypocrites and dissemblers may be found attending on God's ordinances; but it is a good sign of sincerity, if we attend upon them, as the psalmist here tells us he did, in the exercise of repentance and conscientious obedience. He feels his ground firm under him; and, as he delights in blessing the Lord with his congregations on earth, he trusts that shortly he shall join the great assembly in heaven, in singing praises to God and to the Lamb for evermore.But as for me - The Hebrew is, "and I." But there is evidently a contrast between what he purposed to do, and the course of life pursued by those to whom he had just referred; and this is correctly expressed in our translation, "But as for me." It is a statement of his profession of piety, and of his purpose to lead a religious life. He "meant" - he solemnly "purposed" - to lead a holy life.

I will walk - I will live a life of integrity. See the notes at Psalm 1:1.

In mine integrity - Hebrew, in my "perfection." See Psalm 7:8, note; Job 1:1, note. The idea is that he intended to live a life of uprightness.

Redeem me - From sin; from trouble; from death. The word "redeem" here implies that he did not claim to be "perfect" in the most absolute sense, even when he expressed his purpose to lead a life of integrity. He felt still that he was a sinner, and that he was dependent on redeeming mercy for salvation. On the word "redeem," see Psalm 25:22, note; Isaiah 29:22, note. Compare the notes at Isaiah 43:3.

And be merciful to me - In connection with redemption. The prayer for mercy is always an acknowledgment of guilt, and the plea here shows that with all his purposes of holy living, and notwithstanding all that he had referred to in the psalm as evidence of uprightness of intention and integrity of life, he still felt that he was a sinner, and that his only hope was in the mercy of God.

11, 12. But, &c.—He contrasts his character and destiny with that of the wicked (compare Ps 26:1, 2).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 strong men, we must still bow as sinners before God.

No text from Poole on this verse. But as for me, I will walk in mine integrity,.... In which he had hitherto walked, Psalm 26:1; or it may express his faith, that after he was gathered by death he should walk in uprightness and righteousness, in purity and perfection, with Christ in white, and behold the face of God in righteousness; see Isaiah 57:1;

redeem me; from the vain conversation of the wicked, from all troubles, and out of the hands of all enemies;

and be merciful unto me; who was now in distress, being persecuted by Saul, and at a distance from the house of God: this shows that mercy is the source and spring of redemption, both temporal and spiritual; and that the psalmist did not trust in and depend upon his present upright walk and conversation, but in redemption by Christ, and upon the mercy of God in Christ.

But as for me, I will walk in mine integrity: redeem me, and be merciful unto me.
EXEGETICAL (ORIGINAL LANGUAGES)
11. With such evil-doers the Psalmist contrasts himself. His purpose, if his life is spared, is to shape his conduct as hitherto; and therefore he prays redeem me (Psalm 25:22), deliver me from the fate of the wicked, and be gracious unto me (Psalm 4:1, note).Verse 11. - But as for me, I will walk in mine integrity; i.e. I will continue to walk as I have walked hitherto (see ver. 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 ver. 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" (Psalm 90:8). He still further bases his petition upon his comportment towards the men of this world; how he has always observed a certain line of conduct and continues still to keep to it. With Psalm 26:4 compare Jeremiah 15:17. מתי שׁוא (Job 11:11, cf. Psalm 31:5, where the parallel word is מרמה) are "not-real," unreal men, but in a deeper stronger sense than we are accustomed to use this word. שׁוא ( equals שׁוא, from שׁוא) is aridity, hollowness, worthlessness, and therefore badness (Arab. su') of disposition; the chaotic void of alienation from God; untruth white-washed over with the lie of dissimulation (Psalm 12:3), and therefore nothingness: it is the very opposite of being filled with the fulness of God and with that which is good, which is the morally real (its synonym is און, e.g., Job 22:15). נעלמים, the veiled, are those who know how to keep their worthlessness and their mischievous designs secret and to mask them by hypocrisy; post-biblical צבוּעים, dyed (cf. ἀνυπόκριτος, Luther "ungefδrbt," undyed). (את) בּוא עם, to go in with any one, is a short expression for: to go in and out with, i.e., to have intercourse with him, as in Proverbs 22:24, cf. Genesis 23:10. מרע (from רעע) is the name for one who plots that which is evil and puts it into execution. On רשׁע see Psalm 1:1.
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