Questions where the Bible appears to say two different things, with the passages on each side set together.
Has there ever been a righteous person?Job 15:14, Isaiah 64:6, and Romans 3:10 deny anyone is righteous — all our righteousness is as filthy rags, there is none righteous, no, not one.
Did David sin?2 Samuel 22:21-25 has David claiming the LORD rewarded him according to his righteousness and the cleanness of his hands.
Psalms 18:26(v27)With the pure, you will show yourself pure. With the crooked you will show yourself shrewd.
Matthew 5:8(v27)Blessed are the pure in heart, for they shall see God.
Matthew 5:7(v26)Blessed are the merciful, for they shall obtain mercy.
Leviticus 26:23-28(v27)“ ‘If by these things you won’t be turned back to me, but will walk contrary to me, then I will also walk contrary to you; and I will…
2 Samuel 22:21(v25)Yahweh rewarded me according to my righteousness. He rewarded me according to the cleanness of my hands.
Show all 14 cross-references
Psalms 125:5(v27)But as for those who turn away to their crooked ways, Yahweh will lead them away with the workers of iniquity. Peace be on Israel.
Isaiah 45:9(v27)Woe to him who strives with his Maker— a clay pot among the clay pots of the earth! Shall the clay ask him who fashions it, ‘What are you…
Exodus 18:11(v27)Now I know that Yahweh is greater than all gods because of the way that they treated people arrogantly.”
Deuteronomy 28:58-61(v27)If you will not observe to do all the words of this law that are written in this book, that you may fear this glorious and fearful name,…
Romans 2:7-8(v25)to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life; but to those who are self-seeking,…
2 Corinthians 5:10(v25)For we must all be revealed before the judgment seat of Christ that each one may receive the things in the body according to what he has…
Proverbs 5:21(v25)For the ways of man are before Yahweh’s eyes. He examines all his paths.
Isaiah 3:10(v25)Tell the righteous “Good!” For they shall eat the fruit of their deeds.
James 2:13(v26)For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (9 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn v27Their wickedness is cause that thou seemest to forget…
Their wickedness is cause that thou seemest to forget thy wonted mercy.
Geneva Bible (1599) marginal notes — public domain.
John Gill1763 · Public DomainOn vv25–27The Lord liveth; and blessed be my rock; and…
The Lord liveth; and blessed be my rock; and exalted be the God of the rock of my salvation. See Gill on Psa 18:46.
.
Read full note →
2 Samuel 22:48
sa2 22:48
sa2 22:48
sa2 22:48It is God that avengeth me, and that bringeth down the people under me. See Gill on Psa 18:47.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v26Holy; treating all according to their deserts. (Haydock)
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).
Daniel D. Whedon1874 · Public DomainOn v2626. With the kind thou… kind — The statements…
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.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv25–2725. The assertion of 2Sa_22:21 is repeated as the…
25. The assertion of 2Sa_22:21 is repeated as the conclusion to be drawn from the review of his conduct in 2Sa_22:22-24, and is confirmed in the following verses by a consideration of the general laws of God’s moral government.
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.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv25, 27(25) To my cleanness.—Psalms 18, more poetically. “to the…
(25) To my cleanness.—Psalms 18, more poetically. “to the cleanness of my hands.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn v26With the pious man thou wilt show thyself pious;…
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.
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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.
The Biblical Illustrator1887 · Public DomainOn v26With the merciful thou wilt show thyself merciful.
2Sa_22:26-27
With the merciful thou wilt show thyself merciful.
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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.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v26General Information:
General Information:
David continues his song to Yahweh.
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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.
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On v27 Their wickedness is cause that thou seemest to forget…
Their wickedness is cause that thou seemest to forget thy wonted mercy.
Geneva Bible (1599) marginal notes — public domain.
John Gill 1763 · Public Domain On vv25–27 The Lord liveth; and blessed be my rock; and…
The Lord liveth; and blessed be my rock; and exalted be the God of the rock of my salvation. See Gill on Psa 18:46.
.
Read full note →
2 Samuel 22:48
sa2 22:48
sa2 22:48
sa2 22:48It is God that avengeth me, and that bringeth down the people under me. See Gill on Psa 18:47.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v26 Holy; treating all according to their deserts. (Haydock)
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).
Daniel D. Whedon 1874 · Public Domain On v26 26. With the kind thou… kind — The statements…
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.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv25–27 25. The assertion of 2Sa_22:21 is repeated as the…
25. The assertion of 2Sa_22:21 is repeated as the conclusion to be drawn from the review of his conduct in 2Sa_22:22-24, and is confirmed in the following verses by a consideration of the general laws of God’s moral government.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv25, 27 (25) To my cleanness.—Psalms 18, more poetically. “to the…
(25) To my cleanness.—Psalms 18, more poetically. “to the cleanness of my hands.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On v26 With the pious man thou wilt show thyself pious;…
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.
Read full note →
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.
The Biblical Illustrator 1887 · Public Domain On v26 With the merciful thou wilt show thyself merciful.
2Sa_22:26-27
With the merciful thou wilt show thyself merciful.
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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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v26 General Information:
General Information:
David continues his song to Yahweh.
Read full note →
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.