The Church Fathers on this verse

Psalm 26 (25):4Meaning & Commentary from the Church Fathers

I have not sat with the council of vanity: neither will I go in with the doers of unjust things.

Douay-Rheims · Hebrew numbering, Septuagint numbering in brackets.

לֹא־יָ֭שַׁבְתִּי עִם־מְתֵי־שָׁ֑וְא וְעִ֥ם נַ֝עֲלָמִ֗ים לֹ֣א אָבֽוֹא׃

Hebrew (Masoretic text)

The Church Fathers on this verse

9 Church Fathers comment on this verse

Augustine of Hippo

5th centuryChurch Father

I have resolved not to commit my heart to those who offer what cannot be attained, even if they find joy in fleeting pleasures. I will also not associate with those who engage in wrongdoing. Recognizing that this is the root of all wickedness, I am determined that my conscience remains clear and not concealed among those who inflict harm.

Athanasius the Great

4th centuryChurch Father

Do not engage with the emptiness of all emptiness. It is clearly forbidden for those who are among the most unruly leaders of the people of Judah to come before Him who tests the hearts.

Theodoret of Cyrus

5th centuryChurch Father

He expressed such a strong desire to please You that when he found himself among unrighteous and lawless individuals, he steered clear of their gatherings and harmful discussions. This indicates his time spent with outsiders during his flight, where he was compelled to coexist with them, but he did not agree to partake in their wrongdoing and injustice.

Euthymios Zigabenos

11th centuryCommentator

I have not engaged in the futility of vanities; I have not associated with those who congregate for meaningless discussions, hasty judgments, and extravagant tales. Nor have I entered into communion with the transgressors who conspire against one another or who betray my adversary Saul. Undoubtedly, some who condemned Saul sought to distance themselves from him.

Cassiodorus the Senator

6th centuryChurch Father

He outlines his actions that were pleasing to the Lord, affirming that they were in His favor. He did not participate in gatherings based on vanity, nor did he align with the decisions of the unjust. It might occur that a righteous individual enters the company of the wicked, where misleading or absurd discussions take place. However, upon realizing this, he will not remain with them, nor will he find joy in such an environment; instead, he will either persuade them against their misguided choices or depart himself. Thus, he previously stated that he did not associate with the wicked, and now he emphasizes that he did not join with the extremely corrupt. He avoided their judgments before, and now he rejects their deeds. To ‘enter in’ suggests adopting an offense when something inappropriate is about to occur. Conversely, ‘entry’ denotes the beginning of an action that the righteous person considers to be outside his moral compass.

Irenaeus (Klementjewsky)

18th centuryCommentator

Blessed Theodoret provides an interpretation of this passage concerning the gatherings of idol worshippers in their pagan shrines, which David consistently abhorred during his time as an exile among the Philistines. This sentiment is underscored in the same psalm when David declares: "Lord, I will love the splendour of Thy house." Just a bit earlier, he states: "I will make Thy altar common, O Lord." Further down, he expresses: "In the churches I will bless Thee, O Lord." David refers to the congregation of idolaters as vanity, for nothing embodies vanity more than idols, which are merely deceptive representations. This is affirmed by the Apostolic teaching: "we understand that an idol is nothing in the world" (1 Cor. 8:4).

Read more (144 words)

Throughout Scripture, idols are labeled as vanity or are even identified as vanity itself—seen in Deuteronomy 32:21: "they irritated me not about God; they angered me in their idols" (or according to other translations, in their vanities). Additionally, 1 Samuel 12:21 warns: "do not come in the trail of nothing that exists, and do not assist, and do not izimut, as nothing is." Similar references can be found in 2 Samuel 16, 2 Samuel 17, Jeremiah 2, and others. Those who engage in idol worship are aptly regarded as transgressors of the law, for is it not the gravest violation to bestow upon created things the honor that belongs solely to God? What he terms vanity in the following verse he also refers to as the assembly of wrongdoers—a designation fitting for the devotees or servants of idols, whom he further labels as ungodly.

Ireneus (Orda)

19th centuryCommentator

This psalm is likely composed during the time of persecution by Saul or Absalom. David finds himself in grave peril (v.9), drawing upon his innocence and steadfast trust in God and His covenant. His covenant is established, designed to impart understanding to those who honor Him regarding the law of the covenant and divine wisdom. He beseeches divine assistance, imploring God's judgment, confident that if the Lord were to deliberate on his case, the ruling would favor him. The Psalmist welcomes God's thorough and meticulous examination of his situation, even requesting it (v.2). "Integrity and uprightness shall keep me" suggests he consistently focuses on God in all his endeavors (v.3).

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He expresses fatigue, hearkening to the Hebrew phrase "let me not be shaken," while the LXX from the Sistine Codex translates it as "ου μη σαλευθω," with variations in other manuscripts. He seeks not to have any weakness in his trial, fearing yielding to temptation, never having engaged with the wicked (vv.4-5). Confident in his innocence, he can wash his hands symbolically, declaring himself pure (v.6). The Psalmist asks for a thorough examination, not a trial by calamity, seeking a purification akin to fire, indicating a complete cleansing of his spirit. The womb senses earthly things, while the heart embodies the higher spiritual essence and inner life. He has no delight in unrighteousness or vanity, but rather in the Lord and His glorification through worship (vv.6g-8). It is acknowledged that Iaco pertains also to vv.4 and 5. The Psalmist constantly reflects on God's goodness toward the righteous and has derived joy (goodgood) from recognizing His faithfulness in fulfilling promises to the upright; this ongoing remembrance of God fortifies him in his quest for righteousness. In line with this mindset (vv.3-8), he petitions in vv.9 and beyond that the Lord deliver him (v.11b) from his current distress, ensuring he is not cast down alongside the wicked, with whom he shares no allegiance (vv.11 and 12). By faith, the Psalmist contemplates his already achieved salvation (my foot stands firm—contrasting the unstable path of adversity) and vows to glorify the Lord publicly.

Palladios (Pjankov)

19th centuryCommentator

I refrained from mingling with the assembly of emptiness, meaning I did not partake in the gatherings of idol worshipers, nor did I engage in their sinful practices and transgressions. As St. Athanasius indicated, this refers to the assembly of the most lawless leaders of the Jewish people. Furthermore, I chose not to join with the unrighteous, implying that I distanced myself from wicked or deceitful individuals. As stated in Scripture, “I have not sat with men of falsehood, neither will I go in with the deceitful.”

Psalter with Commentaries (Cave Monastery in Kiew)

19th centuryCommentator

A devout individual, even when surrounded by the wicked, does not conform to their ways, much like Joseph and Nicodemus among others. The Church of Christ stands as a singular pillar and affirmation of truth and salvation.

Cross references

Passages read together with this verse.