Therefore has the LORD recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight.
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EXPOSITORY (ENGLISH BIBLE)
According to my righteousness - As if I were righteous; or, his acts of intervention have been such as are appropriate to a righteous life. The psalmist does not say that it was on account of his righteousness as if he had merited the favor of God, but that the interpositions in his behalf had been such as to show that God regarded him as righteous.
According to the cleanness of my hands - See the note at Psalm 18:20.
mine iniquity—perhaps the thought of his heart to kill Saul (1Sa 24:6). That David does not allude to all his conduct, in all relations, is evident from Ps 51:1, &c.
according to the cleanness of my hands in his eyesight; this phrase, "in his eyesight", is here added, to show that the righteousness of Christ was clean, pure, and spotless in the sight of God; in the eye of divine justice: hence those that are clothed with it are holy and unblamable, and irreprovable in his sight, Colossians 1:22.Therefore hath the LORD recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight.
EXEGETICAL (ORIGINAL LANGUAGES)24–27. The law of God’s dealings with men. The assertion of Psalm 18:20 is repeated as the conclusion to be drawn from the review of David’s conduct in Psalm 18:21-23, and is confirmed in Psalm 18:25-27 by a statement of the general laws of God’s moral government. His attitude towards men is and must be conditioned by their attitude towards Him. Cp. 1 Samuel 2:30; 1 Samuel 15:23. There must be some moral correspondence in a man’s character to enable God to reveal Himself to Him as ‘merciful,’ ‘perfect,’ ‘pure.’Verse 24. - Therefore hath the Lord recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight. Having set forth the particulars of his righteousness (vers. 21-23), the psalmist returns to his previous general statement (ver. 20), and emphatically reaffirms it. 2 Samuel 6:6) without יד (Psalm 57:4, cf. on the other hand the borrowed passage, Psalm 144:7) in the signification to reach (after anything). The verb משׁה, however, is only found in one other instance, viz., Exodus 2:10, as the root (transferred from the Egyptian into the Hebrew) of the name of Moses, and even Luther saw in it an historical allusion, "He hath made a Moses of me," He hath drawn me out of great (many) waters, which had well nigh swallowed me up, as He did Moses out of the waters of the Nile, in which he would have perished. This figurative language is followed, in Psalm 18:18, by its interpretation, just as in Psalm 144:7 the "great waters" are explained by מיּד בּני נכר, which, however, is not suitable here, or at least is too limited.
With Psalm 18:17 the hymn has reached the climax of epic description, from which it now descends in a tone that becomes more and more lyrical. In the combination איבי עז, עז is not an adverbial accusative, but an adjective, like רוּחך טובה Psalm 143:10, and ὁ ἀνὴρ ἀγαθός (Hebrerbrief S. 353). כּי introduces the reason for the interposition of the divine omnipotence, viz., the superior strength of the foe and the weakness of the oppressed one. On the day of his איד, i.e., (vid., on Psalm 31:12) his load or calamity, when he was altogether a homeless and almost defenceless fugitive, they came upon him (קדּם Psalm 17:13), cutting off all possible means of delivering himself, but Jahve became the fugitive's staff (Psalm 23:4) upon which he leaned and kept himself erect. By the hand of God, out of straits and difficulties he reached a broad place, out of the dungeon of oppression to freedom, for Jahve had delighted in him, he was His chosen and beloved one. חפץ has the accent on the penult here, and Metheg as a sign of the lengthening (העמדה) beside the ē, that it may not be read ĕ.
The following strophe tells the reason of his pleasing God and of His not allowing him to perish. This כּי חפץ בּי (for He delighted in me) now becomes the primary thought of the song.
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