(25-27) It is better to change all the futures into our present. We cannot explain this description of God's attitude to man, as if the poet were merely dealing with the conception of the Divine formed in the breast. No doubt his words are amply true in this sense. The human heart makes its God like itself, and to the pure and just He will be a pure and just God, to the cruel and unjust, cruel and unjust. But the definite mention of recompense in Psalm 18:24, and the reference to active interposition in behalf of the just in Psalm 18:27, leave us no option but to understand by "shew thyself" in Psalm 18:25-26, not an inward conception, but an external manifestation. It is, in fact, nothing more than a re-statement of the truth of which the history of Pharaoh is the most signal historic declaration, and which we maintain whenever we speak of the natural consequences of sin as retributive justice, the truth which is summed up in the text, "whatsoever a mau soweth that shall he also reap." We must at the same time remember that the form of the statement in the psalm is due to the view current in Israel before the development of the conception of Satanic agency, that all suggestions, evil as well as good, came from the mind of the Supreme Disposer of events.

(25) Man.--The text of Samuel has "hero" (gebor instead of gebar).

Verses 25-28. - A short didactic digression is here interposed, extending the principles on which God has dealt with David and his enemies, to mankind generally (vers. 25-27); after which a return is made to Go&'s special dealings with David (ver. 28). Verse 25. - With the merciful thou wilt show thyself merciful. The main principle is that God will act towards men as they act towards him. If they are kindly, gracious, loving towards him - for this is what the word chasid means - he will be kindly, gracious, loving towards them, and vice versa, as explained in vers. 26, 27. With an upright man thou wilt show thyself upright; or, a perfect man (Revised Version). The word is the same as that used in Psalm 4:3; Psalm 12:1; Psalm 31:23; Psalm 34:6; Psalm 37:28, etc., and generally translated "godly," or, in the plural, "saints."

18:20-28 Those that forsake the ways of the Lord, depart from their God. But though conscious to ourselves of many a false step, let there not be a wicked departure from our God. David kept his eye upon the rule of God's commands. Constant care to keep from that sin, whatever it be, which most easily besets us, proves that we are upright before God. Those who show mercy to others, even they need mercy. Those who are faithful to God, shall find him all that to them which he has promised to be. The words of the Lord are pure words, very sure to be depended on, and very sweet to be delighted in. Those who resist God, and walk contrary to him, shall find that he will walk contrary to them, Le 26:21-24. The gracious recompence of which David spoke, may generally be expected by those who act from right motives. Hence he speaks comfort to the humble, and terror to the proud; Thou wilt bring down high looks. And he speaks encouragement to himself; Thou wilt light my candle: thou wilt revive and comfort my sorrowful spirit; thou wilt guide my way, that I may avoid the snares laid for me. Thou wilt light my candle to work by, and give me an opportunity of serving thee. Let those that walk in darkness, and labour under discouragements, take courage; God himself will be a Light to them.With the merciful thou wilt show thyself merciful,.... The merciful man is the good, gracious, holy, and godly man, as the word (z) here used signifies, and is sometimes rendered; one that has received grace and mercy from the Lord, and has principles of grace and goodness wrought in him, and is kind and merciful to others, both to their souls and bodies; and to such men God shows himself merciful: not that they are first merciful to others, and then he is so to them, for it is just the reverse; nor is their mercifulness the cause or condition of his, for he has mercy on whom he will have mercy; but to such he shows fresh mercy, and bestows more grace upon them; they find grace and mercy with him now, and will do hereafter; see Matthew 5:7. This may be applied to Christ, all whose ways are mercy and truth; he saw the estate his people would come into; he pitied their case, and became their surety in eternity; he betrothed them to himself in loving kindness and tender mercies; and undertook to feed the flock of slaughter, even the poor of the flock; having, through his merciful lovingkindness, assumed human nature, he went about doing good to the souls and bodies of men; he healed the diseased and fed the hungry, and had compassion on the ignorant, and them that were out of the way; and, as a merciful high priest, he bore the sins and sorrows of his people; and in his love and pity redeemed them, and continues to sympathize with them in all their afflictions and temptations; and though no mercy was shown him while he was suffering for them, for God spared him not, but awoke the sword of justice against him, and used him with the utmost rigour and severity; yet satisfaction being made, he did not leave him in the grave, nor suffer his holy, good, and merciful One to see corruption; but raised him from the dead, prevented him with the blessings of his goodness, and set upon his head a crown of honour and glory;

with an upright man thou wilt show thyself upright; an upright man, as the word (a) used signifies, is a perfect man, not absolutely, but comparatively; not in himself, but in Christ; perfect with a perfection of parts, but not of degrees; he is one that is upright in heart, sincere and without hypocrisy; an Israelite indeed, whose faith, hope, and love, are undisguised; he is a man of integrity, a faithful man, faithful to God, his cause and interest, his word and ordinances, and is faithful with the saints; he walks, uprightly according to the rule of God's word, and by faith in Christ; and to such upright men God shows himself upright, or faithful, by keeping his covenant with them, fulfilling his promises to them, and not suffering one good thing to fail he has given them reason to expect from him. This may also be interpreted of Christ, who is in the highest and fullest sense perfect, upright, and sincere, and faithful to him that appointed him; and as he has been faithful in all his covenant engagements with his Father, so his Father has been faithful to him in making good all he promised him; both with respect to his own glory, and the happiness of his people; see Isaiah 53:10.

(z) "benigno", Vatablus, Junius & Tremellius; "bono", Gejerus, some in Vatablus; "qui bonitati studet", Tigurine version; "pio", Munster, Cocceius, Michaelis; "gracious saint", Ainsworth. (a) "perfecto", Pagninus, Montanus; so Ainsworth.