Here, I. David reflects with comfort upon his own integrity, and rejoices in the testimony of his conscience that he had had his conversation in godly sincerity and not with fleshly wisdom, Co2 1:12. His deliverances were an evidence of this, and this was the great comfort of his deliverances. His enemies had misrepresented him, and perhaps, when his troubles continued long, he began to suspect himself; but, when God visibly took his part, he had both the credit and the comfort of his righteousness. 1. His deliverances cleared his innocency before men, and acquitted him from those crimes which he was falsely accused of. This he calls rewarding him according to his righteousness (Psa 18:20, Psa 18:24), that is, determining the controversy between him and his enemies, according to the justice of his cause and the cleanness of his hands, from that sedition, treason, and rebellion, with which he was charged. He had often appealed to God concerning his innocency; and now God had given judgment upon the appeal (as he always will) according to equity. 2. They confirmed the testimony of his own conscience for him, which he here reviews with a great deal of pleasure, Psa 18:21-23. His own heart knows, and is ready to attest it, (1.) That he had kept firmly to his duty, and had not departed, not wickedly, not wilfully departed, from his God. Those that forsake the ways of the Lord do, in effect, depart from their God, and it is a wicked thing to do so. But though we are conscious to ourselves of many a stumble, and many a false step taken, yet if we recover ourselves by repentance, and go on in the way of our duty, it shall not be construed into a departure, for it is not a wicked departure, from our God. (2.) That he had kept his eye upon the rule of God's commands (Psa 18:22): "All his judgments were before me; and I had a respect to them all, despised none as little, disliked none as hard, but made it my care and business to conform to them all. His statutes I did not put away from me, out of my sight, out of my mind, but kept my eye always upon them, and did not as those who, because they would quit the ways of the Lord, desire not the knowledge of those ways." (3.) That he had kept himself from his iniquity, and thereby had approved himself upright before God. Constant care to abstain from that sin, whatever it be, which most easily besets us, and to mortify the habit of it, will be a good evidence for us that we are upright before God. As David's deliverances cleared his integrity, so did the exaltation of Christ clear his, and for ever roll away the reproach that was cast upon him; and therefore he is said to be justified in the Spirit, Ti1 3:16.

II.He takes occasion thence to lay down the rules of God's government and judgment, that we may know not only what God expects from us, but what we may expect from him, Psa 18:25, Psa 18:26. 1. Those that show mercy to others (even they need mercy, and cannot depend upon the merit, no, not of their works of mercy) shall find mercy with God, Mat 5:7. 2. Those that are faithful to their covenants with God, and the relations wherein they stand to him, shall find him all that to them which he has promised to be. Wherever God finds an upright man, he will be found an upright God. 3. Those that serve God with a pure conscience shall find that the words of the Lord are pure words, very sure to be depended on and very sweet to be delight in. 4. Those that resist God, and walk contrary to him, shall find that he will resist them, and walk contrary to them, Lev 26:21, Lev 26:24.

III.Hence he speaks comfort to the humble ("Thou wilt save the afflicted people, that are wronged and bear it patiently"), terror to the proud ("Thou wilt bring down high looks, that aim high, and look with scorn and disdain upon the poor and pious"), and encouragement to himself - "Thou wilt light my candle, that is, thou wilt revive and comfort my sorrowful spirit, and not leave me melancholy; thou wilt recover me out of my troubles and restore me to peace and prosperity; thou wilt make my honour bright, which is now eclipsed; thou wilt guide my way, and make it plain before me, 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 and the interests of thy kingdom among men."

Let those that walk in darkness, and labour under many discouragements in singing these verses, encourage themselves that 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 Mat 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 Isa 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.

upright before him--In my relation to God I have been perfect as to all parts of His law. The perfection does not relate to degree.

mine iniquity--perhaps the thought of his heart to kill Saul (Sa1 24:6). That David does not allude to all his conduct, in all relations, is evident from Psa 51:1, &c.