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5For thou, O Lord! art good and propitious. (483) We have here a confirmation of the whole preceding doctrine, derived from the nature of God. It would avail the afflicted nothing to have recourse to him, and to lift up their desires and prayers to heaven, were they not persuaded that he is a faithful rewarder of all who call upon him. The point upon which David now insists is, that God is bountiful and inclined to compassion, and that his mercy is so great, as to render it impossible for him to reject any who implore his aid. He calls God propitious, or ascribes to him the attribute of pardoning sin, which is a modification of his goodness. It were not enough for God to be good in general, did he not also extend to sinners his forgiving mercy, which is the meaning of the word סלה, salach. Farther, although David magnifies the plenteousness of God’ mercy, yet he immediately after represents this plenteousness as restricted to the faithful who call upon him, to teach us that those who, making no account of God, obstinately chafe upon the bit, deservedly perish in their calamities. At the same time, he uses the term all, that every man, without exception, from the greatest to the least, may be encouraged confidently to betake himself to the goodness and mercy of God.
(483) “Quia illis ad manum est deprecatio.” —Lat. “Car ils ont en main la priere et recognoissance de leur faute.” — Fr.