The two final verses are elongated, like the corresponding ones in Psalm cxi. Again, beneficence is put in the forefront, as a kind of shorthand summing up of all virtues. And, again, in ver. 9 the analogy is drawn out between God and the godly. "He has sent redemption to His people"; and they, in their degree, are to be communicative of the gifts of which they have been made recipient. Little can they give, compared with what they have received; but what they have they hold in trust for those who need it, and the sure test of having obtained "redemption" is a "heart open as day to melting charity." In the former psalm, ver. 9_b_ declared that God has "ordained His covenant for ever"; and here the corresponding clause re-affirms that the good man's righteousness endures for ever. The final clauses of both verses also correspond, in so far as, in the former psalm, God's Name is represented as "holy and dread"--_i.e._, the total impression made by His deeds exalts Him--and in the latter, the righteous man's "horn" is represented as "exalted in glory" or honour--_i.e._, the total impression made by his deeds exalts _him_. Paul quotes the two former clauses of ver. 9 in 2 Cor. ix. 9 as involving the truth that Christian giving does not impoverish. The exercise of a disposition strengthens it; and God takes care that the means of beneficence shall not be wanting to him who has the spirit of it. The later Jewish use of "righteousness" as a synonym for _almsgiving_ has probably been influenced by this psalm, in which beneficence is the principal trait in the righteous man's character, but there is no reason for supposing that the psalmist uses the word in that restricted sense.