The wicked borroweth, and payeth not again: but the righteous showeth mercy, and giveth.
The superiority of the righteous to the wicked
I. In relation to society.
1. The righteous man here is put in social contrast to the wicked, which “borroweth” and doth not pay. David means to say that the wicked are often in society needy and dishonest.
2. In contrast with this, look at the righteous, “The righteous showeth mercy and giveth.”
(1) He has the means of helping. Moral goodness is favourable to secular prosperity. As a rule the genuinely religious are not too indigent to render some help to their fellow-men.
(2) He has always the disposition to help. “The righteous showeth mercy and giveth.” The instinct of generous communication is the law of his life. Why should such a man, then, envy the wicked?
II. In relation to God.
1. He blesses the righteous, but not the wicked. “Such as be blessed of Him.”
2. He establishes the righteous, but not the wicked. “The steps of a good man,” etc. As God has put every planet into its separate orbit, and each to move around the sun, so He has put every good man in his particular course of life, and on that course he pursues his way with a vigour and a wisdom derived from heaven.
3. He is pleased with the righteous, but not with the wicked. “He delighteth in his way.”
III. In relation to the world.
1. They will be kept from utter destitution. “Though he fall he shall not be utterly cast down.” Moral goodness, though highly favourable to secular prosperity, is not an infallible guarantee against reverses in fortune and adversity. Albeit, they are not “utterly cast down.” “The Lord upholdeth him with His hand.” They may be persecuted, but not forsaken; cast down, but not destroyed.
2. Neither they nor their children shall be utterly neglected. “I have been young,” etc. (Homilist.)