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16. Better is the little of the righteous, etc This verse, without any sufficient reason, has been variously rendered. The word המון, hamon, ³²³²     Ainsworth renders this word, “plenteous mammon,” which, he remarks, “signifieth multitude, plenty, or store of riches, or any other thing.” The Septuagint renders it riches. The English word mammon is derived from this Hebrew word. which is rendered abundance, indeed, sometimes signifies a great multitude of men, and sometimes abundance of things; sometimes, too, an adjective of the plural number is joined to a substantive of the singular number. But those who wrest David’s words to this sense, that a few righteous persons are better than a great multitude of the ungodly, ³³³³     This is the view taken by Fry, who renders the words,
    
   “Better are the few of the Just one,
Than the great multitude of the wicked.”
   By the Just One, he understands Christ. plainly destroy their import, and pervert the meaning of the whole sentence. Nor can I receive the explanation which others have given, that the little which the just man possesses is better than the great abundance of the wicked; for I see no necessity for connecting, contrary to the rules of grammar, the word המון, hamon, which denotes abundance, with the word רבים, rabbim. which signifies many or great, and not with the word רשעים, reshaim, which means wicked I have therefore no doubt; that David here contrasts the limited possessions of one righteous man with the riches and wealth of many wicked men. The Hebrew word רבים, rabbim, however, which I have rendered many, may also be properly taken to denote persons of great authority and power. Certainly, it is not difficult to understand that David means to say, that although the wicked excel in this world, and are enriched with its possessions in great abundance and trust in their riches, yet the little which the just man possesses is far better than all their treasures. From this we learn, that David is here speaking, not so much of external grandeur and wealth, as of the secret blessing of God which truly enriches the righteous; for although they live from hand to mouth, yet are they fed from heaven as it were with manna; while the ungodly are always hungry, or else waste away in the very midst of their abundance.

To this also belongs the reason which is added in the next verse, namely, that there is nothing stable in the world except it be sustained by the power of God; but we are plainly told that the righteous only are upheld by him, and that the power of the ungodly shall be broken Here again we see, that in order to form a right and proper estimate of true felicity, we must look forward to the future, or contemplate by the eye of faith the secret grace of God, and his hidden judgments. Unless we are persuaded by faith that God cherishes us in his bosom as a father does his children, our poverty will always be a source of trouble to us; and, on the other hand, unless we bear in mind what is here said concerning the wicked, that their arms shall be broken, we will make too great account of their present condition. But if this doctrine be deeply fixed in the hearts of the faithful, as soon as they shall have learned to rely upon the divine blessing, the delight and joy which they will experience from their little store shall be equal to the magnanimity with which they shall look down, as it were from an eminence, upon the vast treasures in which the ungodly glory. At the same time, we are here admonished, that whilst the ungodly rely upon their own strength, and proudly boast of it, we ought to wait patiently till God arise and break their arms in pieces. As for us, the best consolation which we could have in our infirmity is, that God himself upholds and strengthens us.

18 Jehovah knoweth the days of the upright ³⁴³⁴     “‘Depositeth the days of the upright,” — lays them up in safety for them: for such is the original idea of ירע.” — Fry It is not without good reason that David so frequently inculcates this doctrine, that the righteous are blessed because God provides for their necessities. We see how prone the minds of men are to distrust, and how much they are vexed by an excess of cares and anxieties from which they are unable to extricate themselves, while, on the other hand, they fall into another error in being more anxious regarding the future than there is any reason for; and yet, however active and industrious in the formation of their plans, they are often disappointed in their expectations, and not unfrequently fail altogether of success. Nothing, therefore, is more profitable for us than to have our eyes continually set upon the providence of God, which alone can best provide for us every thing we need. On this account, David now says, that God knoweth the days of the righteous; that is to say, he is not ignorant of the dangers to which they are exposed, and the help which they need. This doctrine we ought to improve as a source of consolation under every vicissitude which may seem to threaten us with destruction. We may be harassed in various ways, and distracted by many dangers, which every moment threaten us with death, but this consideration ought to prove to us a sufficient ground of comfort, that not only are our days numbered by God, but that he also knows all the vicissitudes of our lot on earth. Since God then so carefully watches over us for the maintenance of our welfare, we ought to enjoy, in this our pilgrimage on earth, as much peace and satisfaction as if we were put in full possession of our paternal inheritance and home. Because we are regarded by God, David from this concludes, that our inheritance is everlasting. Moreover, in declaring that those who are upright are thus carefully protected by God, he exhorts us to the sincere pursuit of truth and uprightness; and if we desire to be placed in safety under the protection of God, let us cultivate meekness, and reject with detestation this hellish proverb, “We must howl among wolves.”

19 They shall not be ashamed in the season of adversity This verse also shows us, that the faithful have no right to expect such exemption as the flesh would desire from affliction and trial, but they are assured of deliverance in the end; which, though it be indeed obtained, yet it is of such a nature as can be realised only by faith. We must regard these two things as inseparably connected, namely, that as the faithful are mingled among the wicked in this world, so hunger and adversity are common to both. The only difference betwixt them is, that God stretches forth his hand towards his own people in the time of their need, while he abandons the ungodly, and takes no care of them. If it should be objected, that the wicked often fare sumptuously in the time of famine, and gratify all their desires, whilst the faithful are oppressed with poverty and want, I answer, that the fullness of which mention is here made consists chiefly in this, that the faithful, though they live sparingly, and often labor hard to acquire the means of subsistence, are nevertheless fed by God as truly as if they had a greater abundance of this world’s goods than the ungodly, who greedily devour the good things of this life in all their variety and abundance, and yet are never satisfied. Besides, as I have elsewhere said, these temporal blessings are not always seen flowing in one uniform course. The hand of God is indeed always open, but we are straitened and limited in our desires, so that our own unbelief is no small hinderance to his liberality. Moreover, as our corrupt nature would soon break forth into excess, God deals with us more sparingly; and lest he might corrupt us by too great indulgence, he trains us to frugality by bestowing with a sparing hand what he was ready otherwise to lavish upon us in full abundance. And, indeed, whoever shall consider how much addicted we are to sensuality and pleasure, will not be surprised that God should exercise his own people with poverty and want. But although God may not bestow upon us what is necessary for our gratification, yet, unless our own ingratitude prevent us, we shall experience, even in famine and want, that be nourishes us graciously and liberally.

20 For the wicked shall perish. The causal particle כי, ki, which is here translated for, might also be rendered as if used adversatively by but or although, unless, perhaps, some would prefer to expound the sentence as of much higher import. But the preferable interpretation is, that there is here a contrast between the subjects spoken of, namely, that the righteous are satisfied in the time of famine, whereas the ungodly shall perish in the midst of their affluence; for, while they trust in their abundance, God brings them to nought by the use of means that are secret and hidden. In calling them the enemies of Jehovah, he teaches us, that they are justly overwhelmed by his vengeance, which they bring upon themselves by their own wickedness. When he says, that they shall be consumed as the excellency of lambs, this is understood by some to refer to the fat of them. But as יכר, yakar, signifies excellency, as I have said elsewhere, I have no doubt that this expression denotes the very best of lambs, and such as are of extraordinary fatness: and this is very suitable to the contrast here stated. We learn from this what another prophet likewise teaches, that the ungodly are fattened for the day of slaughter; so that the more sumptuously they shall have lived, the more suddenly shall their destruction come upon them. To be consumed into smoke is of the same import as to vanish away quickly; as if it had been said, There is no stability or substance in them. Those who understand the term יקר, yakar, to mean fat, explain this latter clause in this sense: that the wicked are consumed into smoke as fat melts or wastes away. ³⁷³⁷     It is generally supposed that there is here an allusion to the sacrificial services of the former dispensation. Lambs were then offered in large numbers as burnt-offerings; and if the allusion is to these sacrifices, as is highly probable, the doctrine taught is, that as the fat of them melted away, and was wholly and rapidly consumed by the fire of the altar of burnt-offering, so the wicked shall melt away and be quickly consumed in the fire of Jehovah’s wrath. The Chaldee paraphrases the last clause thus: — “They shall be consumed in the smoke of Gehenna,” or of hell. But the reader will see that the first interpretation is better.

21 The wicked borroweth, and payeth not again Those are mistaken who suppose that the wicked are here blamed for their treachery in carrying off the goods of others by fraud and deception; and that, on the other hand, the children of God are commended for their kindness in being always ready to relieve the wants of their poorer brethren. The prophet rather extols, on the one hand, the blessing of God towards the godly; and declares, on the other, that the ungodly never have enough. The meaning therefore is, that God deals bountifully with his own people, that they may be able to aid others; but that the ungodly are always in want, so that their poverty leads them to have recourse to fraud and rapine. And were we not blinded by insensibility and indifference, we could not fail to perceive the many proofs of this which are daily presented to our view. However great the abundance of the ungodly, yet their covetousness is so insatiable, that, like robbers, they plunder right and left, and yet are never able to pay; ³⁸³⁸     “Comme escumeurs de mer sans jamais avoir de quoy satisfaire.” — Fr. “Like pirates, without ever having any thing to pay.” while God bestows upon his own people a sufficiency not only for the supply of their own ordinary wants, but also to enable them to aid others. I do not indeed deny, that the wicked are reproved for wasteful extravagance, by which they defraud their creditors of what is their due, and also that the righteous are praised for applying to a proper use the bounty of God; but the design of the prophet is to show the high value of the divine blessing. This is confirmed by the following verse, in which he illustrates the difference resulting from the blessing and the curse of God. It then it is asked, whence the children of God are able to relieve the wants of the needy, and to exercise liberality towards them? and why it is that the ungodly are continually contracting debts from which they are never able to extricate themselves? David answers, that the former are blessed of the Lord, and that the latter are brought to utter ruin by his curse. Some expound the word מברכיו, meborakayv, actively, as if it were, Those who bless the righteous shall possess, etc.; ³⁹³⁹     “Comme s’il y avoit, Ceux qui beniront les justes, possederont,” etc. — Fr. but this is constrained and absurd. The meaning is simply this, that whatever we need for the preservation and maintenance of life, and for the exercise of humanity towards others, comes to us neither from the heavens nor from the earth, but only from the favor and blessing of God; and that if he once withdraw his grace, the abundance of the whole world would not satisfy us.

23 The footsteps of a man are directed by Jehovah Some join together these two things, first, that the footsteps of the godly are ordered by the grace of God, since men do not in their own strength follow what is just and right, but only in so far as the Spirit of God directs them; and hence the second follows, namely, that God favors and approves what is his own. But David simply continues his commendation of the divine blessing towards the faithful, of whom this is especially worthy of being remembered, that whatever they undertake always has a favorable and happy result. At the same time, the reason why God crowns with prosperity and success all our efforts throughout the course of our life is to be observed, namely, because we attempt nothing which is not pleasing to him. For I consider the copula and, in the second clause of the verse, to be used instead of the causal particle because, and resolve the whole verse in this way: Because the way of the godly is acceptable to God, he directs their footsteps to a happy issue; so that the meaning is, As God sees that the faithful act conscientiously, and do not turn aside from the way which he has appointed, he blesses their efforts. And, certainly, since the prophet speaks generally — and yet it is certain that the faithful only are here spoken of — the second clause must necessarily be considered as spoken by way of exposition. Accordingly, the term way denotes their manner and course of living; as if he had said, that the godly have no other object in view but to frame their lives agreeably to the will of God, and to obey what he commands. The term footsteps I consider as referring to external success.

24 Though he fall, he shall not be utterly cast down This verse has generally been interpreted proverbially, and as meaning, that though the righteous may fall into sin, his fall is not deadly; but this is not at all in accordance with the design of the prophet, who is discoursing of the happiness of the godly. The simple meaning is, that when God visits his servants with severe afflictions, he at the same time mitigates them that they may not faint under them; ⁴⁰⁴⁰     “Neither the text,” says Dr Adam Clarke, “nor any of the versions, intimate that a falling into sin is meant; but a falling into trouble, difficulty,” etc. as Paul declares,

“We are persecuted, but not forsaken;
cast down, but not destroyed.”— (2 Corinthians 4:9)

Some say that the righteous are not utterly cast down, because they lose not their courage, but rather bear with invincible fortitude whatever burden is laid upon them. I readily admit that the reason why they are not overwhelmed is, that they are not so tender and delicate as to sink under the burden. I, however, understand the words in a more extensive sense, and explain them thus: That the miseries of the godly are so tempered with God’s fatherly mercy, that they fail not under their burden, and even when they fall, sink not into destruction. From these words we learn that the godly, although they serve God sincerely, and study to lead a blameless life, are not suffered to continue unmoved, and always in the same condition, but are often afflicted and cast down by various trials; and that the only difference between them and the unbelieving is, that their falls are not deadly. We know that if God smite the reprobate, though it be but very slightly, it becomes the cause of their final destruction. Solomon speaks still more expressly when he says,

“For a just man falleth seven times, and riseth up again,”
(Proverbs 24:16,)

and by these words he teaches us, that the godly are not only subjected to frequent afflictions in this life, but that they are visited with daily trials, and yet are never forsaken of the Lord. We must also shortly observe, that even the slightest fall would be enough to destroy us utterly, did not God uphold us by his hand.

25 I have been young, I am also become old. The meaning of these words is not in the least doubtful, namely, that David, even when he was become an old man, had not seen any of the righteous, or any of their children, begging their bread. But here there arises a question of some difficulty with respect to the fact stated; for it is certain that many righteous men have been reduced to beggary. And what David here declares as the result of his own experience pertains to all ages. Besides, he refers in this verse to the writings of Moses, for in Deuteronomy 15:4, begging is reckoned among the curses of God; and the law, in that place, expressly exempts from it those who fear and serve God. How then does the consistency of this appear, that none of the righteous ever begged his bread, since Christ placed Lazarus among the most abject of them? (Luke 16:20.) I answer, that we must bear in mind what I have before said upon this subject, that with respect to the temporal blessings which God confers upon his people, no certain or uniform rule can be established. There are various reasons why God does not manifest his favor equally to all the godly in this world. He chastises some, while he spares others: he heals the secret maladies of some, and passes by others, because they have no need of a like remedy: he exercises the patience of some, according as he has given them the spirit of fortitude; and, finally, he sets forth others by way of example. But in general, he humbles all of them by the tokens of his anger, that by secret warnings they may be brought to repentance. Besides, he leads them, by a variety of afflictions, to fix their thoughts in meditation upon the heavenly life; and yet it is not a vain or imaginary thing, that, as is set forth in the Law, God vouchsafes earthly blessings to his servants as proofs of his favor toward them. I confess, I say, that it is not in vain, or for nought, that an abundance of earthly blessings, sufficient for the supply of all their wants, is promised to the godly. This, however, is always to be understood with this limitation, that God will bestow these blessings only in so far as he shall consider it expedient: and, accordingly, it may happen that the blessing of God may be manifested in the life of men in general, and yet some of the godly be pinched with poverty, because it is for their good. But if it happen that any of the faithful are brought to beggary, they should lift up their minds on high, to that blessed state in which God will largely recompense them for all that is now wanting in the blessings of this transitory life. We must also bear this in mind, that if God sometimes involve the faithful in the same punishments by which he takes vengeance upon the ungodly — seeing them, for example, affected with the same diseases, — in doing so there is no inconsistency; for although they do not come the length of contemning God, nor are devoted to wickedness, nor even act according to their own inclination, nor yield themselves wholly to the influence of sin like the wicked, yet are they not free of all blame; and, therefore, it need not surprise us though they are sometimes subjected to temporal punishments. We are, however, certain of this, that God makes such provision for his own people, that, being contented with their lot, they are never in want; because, by living sparingly, they always have enough, as Paul says, Philippians 6:12,

“I am instructed both to abound and to suffer need.”

26 He is daily merciful The Psalmist here repeats what he had already said, that the grace of God is a fountain of all blessings which can never be exhausted; and, therefore, while it is displayed towards the faithful, they not only have enough for the supply of their own wants, but are able also liberally to assist others. What he adds concerning their seed is variously expounded. That he is speaking of the children of the godly, there can be no doubt; and this is evident from the preceding verse. But when he says that they shall be for blessing, ⁴¹⁴¹     This is also the reading of the Septuagint, Τὸ σπέζμα αὐτου εἰς εὐλογίαν ἕσται some understand it as if he had said, They shall be the ministers of God’s liberality: so that, according to them, the sense would be, that they shall follow the good example of their fathers in helping the poor, and in exercising liberality towards all men. But I fear that this exposition is too refined. Nor do I admit the interpretation which has been given by others, that the meaning is, that the grace of God shall be so signally manifested towards the children of the godly, that their names shall be employed in a form of prayer, when prosperity and success are prayed for. This mode of expression, I allow, is to be so understood in various places; but here, in my opinion, David designs nothing more than to extol the continuation of God’s favor from the fathers to their children: as if he had said, God’s blessing does not terminate with the death of the righteous man, but it extends even to his children. ⁴²⁴²     Ainsworth reads, “And his seed are in the blessing,” and understands the words as meaning, that the children of the just man “are in the blessing, or are appointed to the blessing, as the heirs thereof,” Genesis 28:3; 1 Peter 3:9; and that they have still abundance, notwithstanding the liberality of their parents; for “the blessing of the Lord maketh rich,” Proverbs 10:22. And there is indeed no inheritance more certain to which our children may succeed us, than when God, receiving them in like manner into his fatherly favor, makes them partakers of his blessing.

27 Depart from evil, and do good. In this verse David argues, that, in order to realize the blessedness of which he has spoken, we must abstain from all evil, perform the duties of humanity, and exert ourselves in doing good to our neighbors. This doctrine is at variance with the dictates of corrupt human nature; but it is, notwithstanding, certain that many of the troubles and distresses in which the whole human race are involved, proceed from no other cause than this, that every man respectively, in his own sphere, being given to injustice, fraud, extortion, and evil-dealing, contemptuously rejects the blessing of God. Thus, it is in consequence of the barriers which men throw in their own way, that they do not attain happiness in this world, and that every man in his own place does not possess the peace and quietness which belong to him. It is then with the highest propriety that David passes from the doctrine of the preceding context to this exhortation: for if the meek possess the earth, then every one, as he regards his own happiness and peace, ought also to endeavor to walk uprightly, and to apply himself to works of beneficence. It should also be observed, that he connects these two things, first, that the faithful should strictly do good; and, secondly, that they should restrain themselves from doing evil: and this he does not without good reason: for as we have seen in the thirty-fourth psalm, it often happens that the same person who not only acts kindly towards certain persons, but even with a bountiful hand deals out largely of his own, is yet all the while plundering others, and amassing by extortion the resources by means of which he displays his liberality. Whoever, therefore, is desirous to have his good offices approved by God, let him endeavor to relieve his brethren who have need of his help, but let him not injure one in order to help another, or afflict and grieve one in order to make another glad. Now David, under these two expressions, has briefly comprised the duties of the second table of the law: first, that the godly should keep their hands free from all mischief, and give no occasion of complaint to any man; and, secondly, that they should not live to themselves, and to the promotion merely of their own private interests, but should endeavor to promote the common good of all according to their opportunities, and as far as they are able. But we have already said, that the blessing which is promised to the righteous, that “they shall inherit the earth,” is not always realised in an equal degree as to all the people of God; and the reason we assigned for this is, that God cannot find among men an example of such great uprightness, but that even the most perfect procure to themselves much misery by their own fault: and therefore it need not surprise us though God withdraw, at least in some measure, his blessing even from his own. We know too to what excess the lusts of the flesh run riot, unless the Lord lay a restraint upon them. Besides, there is no one who is ready cheerfully to engage in meditation upon the divine life, who is not urged and encouraged to it by various motives. Hence it is that the possession of the earth, which David here assigns to the children of God, does not (as the lawyers would define the term) always consist in having the feet planted within it, and in being securely established in it; for there are many sources of disquietude and affliction here to trouble them. And yet it does not follow that it is a mere fiction or imaginary thing which he promises. For although daily experience shows us that the children of God do not as yet inherit the earth, yet, according to the measure of our faith, we feel how efficacious the blessing of God is, which, like a spring that cannot be drained, flows continually. They are indeed more than blind who do not perceive that the righteous have at present this reward, that God defends and upholds them by his power.

28 For Jehovah loveth judgement. This, it ought to be observed, is a confirmation of the doctrine contained in the preceding sentence; and it is here made to rest upon a higher principle, namely, that God takes pleasure in righteousness and truth. The argument indeed appears to be incomplete; but as David takes for granted — what ought to be deeply fixed in the hearts of all the faithful — that the world is directed by the providence of God, his conclusion is admirable. In the first place, then, it must be admitted that the condition of the human race is not under the direction of chance, but of the providence of God, and that the world is conducted and governed by his counsel: so that he regulates according to his pleasure the issue of all things, and controls them by his power; and, secondly, to this it must be added what David here states, that righteousness and truth are pleasing to God. Hence it follows, that all who lead an upright and blameless life among men shall be happy, because, enjoying the favor of God, every thing at length must in regard to them have a happy and successful result. But let us bear in mind, that the promise which is spoken of in this verse is to be understood in this sense, that while God has undertaken the preservation of the godly, it is not to cherish them continually in retirement and ease, but after he has for a time exercised them under the cross, at length to come to their help: for the language here employed, Jehovah forsaketh not his meek ones, is tacitly very emphatic. Those, therefore, who separate the exercise of patience from the favor which God bestows upon the godly in this life, misinterpret this psalm. On the contrary, lest any one should hastily and rashly pronounce judgment, the prophet entreats the faithful to suspend their judgment, until God manifest his displeasure after the death of the wicked, in inflicting punishment upon their posterity: The seed of the wicked shall be cut off This is of the same import as if he had again asserted, that although the judgements of God are not immediately executed upon the wicked and ungodly, yet they are not on that account anything the better of it, since the punishment justly due to them will extend to their children. If then the curse of God is not forthwith inflicted upon them, it need not surprise us if he delay for a time to manifest the favor which he bears towards the faithful.

29 The righteous shall inherit the earth The repetition of the same doctrine here is not superfluous, since it is so very difficult to impress it deeply upon our minds. For while all men seek after happiness, scarcely one in a hundred looks for it from God, but rather all, on the contrary, in making provision for themselves, provoke the vengeance of God, as it were deliberately, and strive to excel each other in doing so, so that some of them stain themselves with fraud and perjury, some indulge in robbery and extortion, some practice all sorts of cruelty, and others commit violence and outrage even with the sword and poison. Moreover, I have just now, and on several other occasions, stated the sense in which this everlasting habitation upon the earth, which is here promised to the righteous, is to be understood, namely, that although they are surrounded by the troubles and changes which occur in this world, yet God preserves them under his wings; and although there is nothing lasting or stable under heaven, yet he keeps them in safety as if they were sheltered in a secure haven. And, finally, they enjoy in addition to this that inward peace of mind which is better than a hundred lives, and which is therefore justly regarded as a privilege surpassing in value and importance all others.

30 The mouth of the righteous will speak wisdom As it is customary with hypocrites confidently to draw to their own advantage whatever the Spirit of God declares concerning the just and upright, David here gives a definition of the righteousness which God requires on the part of his children, and divides it into three principal parts — that their speech should be in sincerity and truth; that the law of God should reign in their heart; and that they should order their conversation aright. Some give a different exposition of the first part from what we have given: they say that the righteous serve as teachers and guides, by instructing others to live well, and leading them in the way; and, therefore, to speak wisdom, and to utter judgment, is, in their view, of the same import as to instruct others in holy doctrine, and to train them to the fear of God. I do not altogether disapprove of this exposition, but I fear it is too restricted. Wisdom and uprightness are here opposed as much to the profane and filthy language by which the wicked endeavor to blot out the name of God, as to cunning and fraud, and every species of stratagem and deceit; and also to the threats and terrors by which they endeavor to frighten the simple. ⁴³⁴³     “Par lesquelles ils taschent d’espouvanter les simples.” — Fr. The meaning therefore is, first, that the righteous speak honourably and reverently of the righteousness of God, that they may cherish in themselves and others, to a large extent, the knowledge and the fear of God; ⁴⁴⁴⁴     “En toutes les parties de la cognoissance et crainte de Dieu.” — Fr. secondly, that both in their own affairs and those of others, they approve, without disguise or deceit, of what is just and reasonable, and are not given to justify what is wrong under the color and varnish of sophistry; and, finally, that they never depart from the truth.

To this there is added integrity of heart: The law of the Lord is in his heart. This, though it should precede in point of order, is not improperly put in the second place here. For the Scriptures are not particular in observing an exact arrangement in the enumeration of virtues and vices. Besides, the source whence this integrity of heart proceeds is, that the Law of God has its seat in the heart; and it is it alone which prescribes the best rule of life, restrains all the depraved affections and lusts, and imbues the minds of men with the love of righteousness. No man will constantly and steadily devote himself to a life of uprightness, exert himself in behalf of others in preference to his own personal interests, renounce covetousness, subdue pride, and maintain a constant warfare with his own nature, unless he is endued with the fear of God. There next follows the third division, which relates to the external conduct: His steps shall not slide Some, indeed, think that this is a promise; but I have no doubt, that in this clause David still continues the definition of righteousness. The meaning therefore is, that although the children of God are tempted in a variety of ways to commit sin, and many things occur urging them to it, — and although men, for the most part, too, endeavor, as far as in them lies, by their maliciousness to turn them aside from the fear of God, — yet, because the Law of God rules and reigns in their hearts, they do not slide, but stand to their purpose with firm and determined resolution, or at least adhere to the right course.