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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.