In Psalm 25, the psalmist admits his guilt; in Psalm 26, he maintains innocence. How can both be true? Both Psalm 25 and Psalm 26 are ascribed to David. Psalm 25:7-11 and verse 18 confess and deal with the sin issue, while Psalm 26 in its entirety is a statement of the psalmist’s righteousness. Surely this anomaly needs an explanation?
Oddly, many commentators skip over the superscription attributing these psalms to David. It does not appear to be an item of interest, perhaps for the reason often stated that no specific incident in David’s life can be connected to either of them. Be that as it may, whenever a reader ascribes a psalm to a human person as its subject, certain difficulties may be encountered. For example, while Scripture attests fully to David’s sin with Bathsheba, it proves more difficult to justify David as the author of Psalm 26, since according to Scripture, he was not innocent, but a shameful adulterer and murderer (2 Samuel 11-12:15). Several commentators face this difficulty by modifying the meaning of “innocent” to refer to one’s attitude of loyalty to God when attempting to enter his temple, rather than to a meaning of moral purity and sinlessness. They claim that the speaker in Psalm 26 does not claim moral perfection, but a relative righteousness in comparison with his enemies, who hate God outright. But are these weasel words? 
Fortunately for the reader, consistently applying a few basic premises to the Psalter as a whole serves to clear up such difficulties. These premises are 1) that the Psalter is poetic prophecy of the Christ, and 2) that Christ is the speaker in the first-person singular psalms, especially those ascribed to David. Let’s apply these premises to Psalms 25 and 26.
First, consider these statements from the New Testament.
God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.
(2 Corinthians 5:21 NET)
He committed no sin nor was deceit found in his mouth. (1 Peter 2:22 NET)
For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, (Romans 8:3 ESV)
Christ redeemed us from the curse of the law by becoming a curse for us– for it is written, “Cursed is everyone who is hanged on a tree”– (Galatians 3:13 ESV)
…25 who was delivered up for our trespasses and raised for our justification. (Romans 4:25 ESV)
9 And they sang a new song, saying, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation,
10 and you have made them a kingdom and priests to our God, and they shall reign on the earth.” (Revelation 5:9-10 ESV)
As we read these New Testament quotations in the light each one sheds upon the other, it becomes clear that Christ himself was without sin of any kind. He was morally perfect. Yet, he was the sacrificial lamb who not only took upon himself the sins of people, but even more than that, became sin for us.
Next, consider the question, how would you reveal this information to a people who were only being taught for the very first time a multi-person God? One of the purposes of the Psalter was to reveal that the one God has a Son (see Psalm 2:7).
Finally, to comprehend from poetry that God’s Son suffered and died as a sacrifice for sin would be no easy matter for Old Testament worshipers. God is holy, eternal, and sovereign–how then can he confess sin and die as a sacrifice? People in that era basically thought in concrete terms rather than spiritual. God designed the sacrificial system in order to teach about sin and atonement in a concrete way. The Psalter is a poetic application and spiritual extension of that concrete symbolism–not necessarily easy in that era for people to grasp.
Consider, even for many of us, who possess the facts of Jesus’ life as presented in the Gospels, it may be difficult to envision how one person could be innocent and guilty at the same time (see 2 Corinthian 5:21 above). When the Psalter was being written, I believe it fair to say that the vision of God’s people was far more limited than our vision today.
The solution? Two prophetic poems rather than one. Nevertheless, difficulties of comprehension still remained.
The Psalter reveals that the Christ was coming, that he was God’s holy King, that he would have enemies who falsely accuse and kill him, and that he would be raised from the dead to occupy God’s throne. Did God’s people understand all this? Scripture tells us that very few understood.
10 Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully,
11 inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. (1Peter 1:10-11 ESV)
7 But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory.
8 None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. (1Corinthians 2:7-8 ESV, Read also to the end of the chapter.)
25 And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken!
26 Was it not necessary that the Christ should suffer these things and enter into his glory?”
27 And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. (Luke 24:25-27 ESV)
44 Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.”
45 Then he opened their minds to understand the Scriptures,
46 and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead,
47 and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. (Luke 24:44-47 ESV)
Application and Exhortation to Faith: We today do not need to be “foolish” and “slow of heart” to believe. We have Christ’s own word that the Psalms were written about him. It behooves us to search out what they say and to stand upon the assurance of biblical faith that we who live in New Testament times most certainly do not need to limit our understanding of the Psalter to what a listener of that era may or may not have understood about the coming Christ. The Psalter is an amazing book, and we cheat ourselves if we do not see Christ predominantly in it.
For more on Christ in his mediatorial role, see Penitential Psalms: Psalm 51–A Personal God of Love and Psalm 25: Change of Person and Multiple Speakers.
1 See, for example, each of the following in its discussion of Psalm 26: 1) Bonar, Andrew A. Christ and His Church in the Book of Psalms: 150 Inspirational Studies. Grand Rapids: Kregel Publications, 1978. 2) Reardon, Patrick Henry. Christ in the Psalms, 2nd edition. Chesterton: Ancient Faith Publishing, 2011. 3) Belcher, Richard P. Jr. The Messiah and the Psalms: Preaching Christ from All the Psalms. Scotland: Christian Focus Publications, Ltd., 2006.