2 Samuel 22:26

2Sa_22:26-27

With the merciful thou wilt show thyself merciful.

God does not forgive the unforgiving

You say that the desert is a desert, because no rain falls upon it; but this is only half the truth. No rain falls upon it because it is a desert. The heated air rushing up from its arid surface disperses the vapours that would descend in rain. Some moisture there must be on the earth, else there cannot be rain from heaven. So in your heart this forgiving disposition must be, else you cannot rejoice in the fulness of Gods forgiving grace. The pardon may wait in the sky for you, but it cannot descend to you until that spirit is in you which was also in Christ Jesus.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

26. With the kind thou… kind — The statements of 2Sa_22:26-28 are an expansion of the proposition of 2Sa_22:25, that God rewards men according to their righteousness.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

26. the merciful] Or pious: the word includes love to God as well as to man. See note on 1Sa_2:9, and cp. Mat_5:7.

the upright man] Lit. the upright hero: the man who is valiant in maintaining his integrity.

26–28. The law of God’s dealings with men

The truth here enunciated is that God’s attitude towards men is regulated by men’s attitude towards God (cp. 1Sa_2:30; 1Sa_15:23); not (though this is also true) that men’s conceptions of God are the reflection of their own characters.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And that bringeth me forth from mine enemies: thou also hast lifted me up on high above them that rose up against me: thou hast delivered me from the violent man. See Gill on Psa 18:48.

.

2 Samuel 22:50

sa2 22:50

sa2 22:50

sa2 22:50Therefore I will give thanks unto thee, O Lord, among the heathen, and I will sing praises unto thy name. See Gill on Psa 18:49.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Holy; treating all according to their deserts. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Vers. 26-28.

With the pious man thou wilt show thyself pious; With the perfect man thou wilt show thyself perfect; With the pure thou wilt show thyself pure; And with the crooked thou wilt show thyself perverse. And the afflicted people thou wilt save; And thine eyes are upon the haughty, to bring them down.

Having affirmed his integrity, and that God therefore had pleasure in him and rewarded him, David now asserts that this is the unfailing rule of God"s dealings with men. The general current of their lives is so ordered as to be in harmony with their characters. It is not by luck or good fortune that prosperity attends the righteous, nor is it by chance that things go awry with the fraudulent, but it is by the law of God"s providence. Pious. The Hebrew word means "pious" in the original sense of the word, which includes kindness to men as well as love to God. Perverse. In the Authorized Version "unsavoury." Really it is the same word as that used in Psa_18:26, and signifies "thou wilt make thyself twisted," only the form is archaic, as is the case with some other words here. Experience confirms the psalmist"s verdict. For constantly a strange perversity of fortune and an untowardness of events are the lot of those whose hearts are crooked. Afflicted. The word in the original includes the idea of humility, and so leads naturally on to the thought of the abasement of the proud. In the psalm the somewhat harsh expression used here has been softened into the more easy phrase, "The haughty eyes thou wilt bring down.

Vers. 26-28. (Psa_18:25-27)

Divine rectitude.

Consider the righteousness of God as it appears in:

1. The supreme importance which he attaches to moral distinctions amongst men. Such distinctions are often made light of in comparison with wisdom, might, and riches; (Jer_9:23) and those who possess the latter despise and trample upon the ignorant, the weak, and the poor (ver. 27). But God has chiefly respect to men in their moral attitude toward himself, their relation to the law of right, their personal character. (1Sa_2:30) With him the great distinction is that between the righteous and the wicked. (Psa_34:15, Psa_34:16) Whilst his infinite greatness dwarfs earthly power and honour into insignificance, his perfect righteousness exalts moral worth beyond measure.

2. The different treatment which he adopts toward men of different character. In himself he is always the same; (1Sa_15:29) but the aspect which his character and dealings assume toward them is determined by their own character and conduct, and is the necessary manifestation of his unchangeable rectitude on the one hand, toward the "loving," etc., full of love (all that is kind, desirable, and excellent); on the other, toward the "perverse," perverse (contrary, antagonistic, "as an enemy," (Lam_2:5; Lev_26:23, Lev_26:24; Hos_2:6) inflicting severe chastisement. "There is a higher law of grace, whereby the sinfulness of man but draws forth the tenderness of a father"s pardoning pity; and the brightest revelation of his love is made to froward prodigals. But this is not the psalmist"s view here, nor does it interfere with the law of retribution in its own sphere" (Maclaren).

3. The signal change which he makes in their relative positions; saving and exalting the oppressed and afflicted, and humbling the proud oppressor; his purpose therein being to vindicate, honour, and promote righteousness, and to restrain, correct, and put an end to iniquity. (1Sa_2:8, 1Sa_2:10) "What is God doing now?" it was asked of Rabbi Jose, and the reply was, "He makes ladders on which he causes the poor to ascend and the rich to descend" (The Midrash). D.

Vers. 26, 27.

Correspondence between the character of men and the conduct of God towards them.

The psalmist, having spoken of God"s treatment of himself according to his righteousness, now shows that his case was no exception to the general rule of the Divine proceedings, but an illustration of it; that, universally, God renders to men according to their character and works.

I THE MERCIFUL EXPERIENCE HIS MERCY. Our Lord declares the same truth, when he says, "Blessed are the merciful: for they shall obtain mercy"; (Mat_5:7) and when he declares, "If ye forgive men their trespasses, your heavenly Father will also forgive you"; (Mat_6:14) and teaches us to pray, "Forgive us our debts, as we also have forgiven our debtors". (Mat_6:12, Revised Version) But how does this consist with the doctrine of justification by faith? It must be in harmony with it, since both are Divine. If it do not accord with some human statements of the doctrine, it must be because these are erroneous or defective. Faith is not a mere assent to the truth, or reliance on the atonement of Christ and the mercy of God in him; but it involves acceptance of Christ as Teacher and Lord as well as Redeemer, and therefore a willing obedience to his instructions, of which part is that we should be forgiving, and that only those who are shall be forgiven only the merciful shall find mercy. Moreover, faith in the love of God in Christ works love in the heart; a faith which does not is of no avail. From another point of view, "repentance toward God" is as essential to salvation as "faith toward our Lord Jesus Christ", (Act_20:21) and will be produced by it. It is vain, therefore, for the unmerciful to trust in the mercy of God, or to cry to him for mercy; his mercy is shown only to the merciful. But to them it is shown; and that not only in the forgiveness of their sins, but in the bestowment of all needful blessings. They also should bear in mind that their enjoyment of the love of God will be in proportion to the love which they cherish and display; and that every degree of selfishness will deprive them of some blessing.

II THE UPRIGHT EXPERIENCE GOD"S UPRIGHTNESS. He is essentially upright, just, faithful; but the happy experience of his uprightness is for those who "walk uprightly" (Psa_84:11) those who are sincere and true hearted towards God and men. To these he will show himself upright by manifesting to them his favour, and fulfilling to them all his promises; (comp. Psa_92:12-15) while to others he will show the same quality by the execution of his threatenings.

III THE PURE EXPERIENCE HIS PURITY. "Blessed are the pure in heart: for they shall see God". (Mat_5:8)

1. Genuine Christians are holy. Truly so, though not perfectly. They have been cleansed by the Word and Spirit of God, and "the blood of Jesus Christ his Son". (1Jn_1:7) They have turned from sin, and it is their abhorrence. They watch and pray against it; and, when they fall into it, mourn with sincere grief. They cherish purity of heart, lip, and life. They desire and strive after perfect holiness.

2. To such God shows himself holy.

(1) He reveals to them his holiness. They are capable of such a revelation, because of their purity of heart. Sin blinds the soul, incapacitating it from discerning and appreciating the holy.

(2) He acts towards them holily. He requires holiness of them, and works it in them. All his dealings with them are in accordance with holiness, and have for their end to promote their sanctification. Hence he does not indulge his children, but, when necessary, afflicts them, that they may become more and more "partakers of his holiness". (Heb_12:10) He will not be satisfied until they perfectly reflect his image, and he can "present them holy and unblameable and unreproveable in his sight". (Col_1:22)

IV THE FROWARD FIND HIM FROWARD.

1. Sinners are froward. They are perverse, unreasonable, ungovernable, impracticable. They show this in their feeling and conduct towards God, his Word and ways. They will not submit to his instructions or obey his commands. They "walk contrary unto" him, (Lev_26:21) do the opposite to that which he enjoins.

2. To them God shows himself froward. It is a bold expression, and therefore, perhaps, the translators of this book softened it into "unsavonry," or distasteful. But the same word is rightly translated in Psa_18:26, "froward." The meaning is clear. God acts as if perverse towards the perverse. As they will not pay regard to his will, he will not to their desires and prayers. As they oppose him, he opposes them, thwarts their purposes, disappoints their hopes. As they "walk contrary unto" him, he "will also walk contrary unto" them. (Lev_26:24) It is a universal truth, discernible:

(1) In nature. If we would have nature work good to us, we must learn and obey its laws. If we will not, they will work us harm.

(2) In the affairs of life in business and association with men. If we will not ascertain and live according to the laws which should regulate our conduct, they will avenge themselves, inflicting pain, loss, perhaps utter ruin.

(3) In respect to religion and salvation. These originate in the benevolent will of God; and if we would experience their benefits, we must have humble and obedient regard to that will. We must ask of him, "What must I do to be saved?" and "What wilt thou have me to do?" If we choose to reject the Divine revelations and requirements, and in pride and perversity take a course opposed to them, the Almighty will not alter his plans to please us, but will bring upon us the just consequences of our frowardness. He will appear froward to the froward, in that, when they call upon him, he will not answer; when they seek him early, they shall not find him. (see Pro_1:24-29) It is vain and foolish for man to assert his own proud, capricious will; he will find that there is another and stronger will, that will assert itself to his discomfiture and destruction, unless he repent. G.W.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

General Information:

David continues his song to Yahweh.

you are perverse to the twisted

Here "perverse" means to be cunning or crafty, and "twisted" means to turn away from what is good and right. This means God is wise in how he deals with wicked people.

translationWords

faithful

blameless

pure

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

To the Kind, Sincere, Pure. [These three nouns] represent the three Patriarchs. God paid the reward of their righteousness to their children.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.