Therefore hath the LORD recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight.

And the Lord will reward me according to my justice; and according to the cleanness of my hands before his eyes.

And Jehovah hath recompensed me according to my righteousness, according to the cleanness of my hands in his sight.

And Jehovah doth return to me, According to my righteousness, According to the cleanness of my hands, Over-against his eyes.

Because of this the Lord has given me the reward of my righteousness, because my hands are clean in his eyes.

And I was single-hearted with Him, and I kept myself from mine iniquity.

Therefore hath the Lord recompensed me - By delivering me from my enemies. The divine interpositions in his behalf had been of the nature of a reward or recompense.
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.
In his eyesight - Margin, as in Hebrew, before his eyes. The idea is that God saw that he was upright.

Therefore hath the Lord recompensed me according to my righteousness,.... Having proved and supported this proposition by the above reasons, it is repeated, for confirmation's sake;
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.

(Hebrews.: 18:25-28) What was said in Psalm 18:21 is again expressed here as a result of the foregoing, and substantiated in Psalm 18:26, Psalm 18:27. חסיד is a friend of God and man, just as pius is used of behaviour to men as well as towards God. גּבר תמים the man (construct of גּבר) of moral and religious completeness (integri = integritatis, cf. Psalm 15:2), i.e., of undivided devotion to God. נבר (instead of which we find בּר לבב elsewhere, Psalm 24:4; Psalm 73:1) not one who is purified, but, in accordance with the reflexive primary meaning of Niph., one who is purifying himself, ἁγνίζων ἑαυτόν, 1-John 3:3. עקּשׁ (the opposite of ישׂר) one who is morally distorted, perverse. Freely formed Hithpaels are used with these attributive words to give expression to the corresponding self-manifestation: התחסּד, התּמּם (Ges. 54, 2, b), התבּרר, and התפּתּל (to show one's self נפתּל or פּתלתּל). The fervent love of the godly man God requites with confiding love, the entire submission of the upright with a full measure of grace, the endeavour after purity by an unbeclouded charity (cf. Psalm 73:1), moral perverseness by paradoxical judgments, giving the perverse over to his perverseness (Romans 1:28) and leading him by strange ways to final condemnation (Isaiah 29:14, cf. Leviticus 26:23.). The truth, which is here enunciated, is not that the conception which man forms of God is the reflected image of his own mind and heart, but that God's conduct to man is the reflection of the relation in which man has placed himself to God; cf. 1-Samuel 2:30; 1-Samuel 15:23. This universal truth is illustrated and substantiated in Psalm 18:28. The people who are bowed down by affliction experience God's condescension, to their salvation; and their haughty oppressors, god's exaltation, to their humiliation. Lofty, proud eyes are among the seven things that Jahve hateth, according to Proverbs 6:17. The judgment of God compels them to humble themselves with shame, Isaiah 2:11.

Iniquity - From that sin which I was most inclined or tempted to.