Psalms 18
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Psalms 18
I Will Love Thee, O LORD, My Strength
1I will love thee, O LORD, my strength.
Jamieson-Fausset-Brown
PSALM 18
Psa 18:1-50. "The servant of the Lord," which in the Hebrew precedes "David," is a significant part of the title (and not a mere epithet of David), denoting the inspired character of the song, as the production of one entrusted with the execution of God's will. He was not favored by God because he served Him, but served Him because selected and appointed by God in His sovereign mercy. After a general expression of praise and confidence in God for the future, David gives a sublimely poetical description of God's deliverance, which he characterizes as an illustration of God's justice to the innocent and His righteous government. His own prowess and success are celebrated as the results of divine aid, and, confident of its continuance, he closes in terms of triumphant praise. 2Sa 22:1-51 is a copy of this Psalm, with a few unimportant variations recorded there as a part of the history, and repeated here as part of a collection designed for permanent use.
1. I will love thee--with most tender affection.
PSALM 18
Psa 18:1-50. "The servant of the Lord," which in the Hebrew precedes "David," is a significant part of the title (and not a mere epithet of David), denoting the inspired character of the song, as the production of one entrusted with the execution of God's will. He was not favored by God because he served Him, but served Him because selected and appointed by God in His sovereign mercy. After a general expression of praise and confidence in God for the future, David gives a sublimely poetical description of God's deliverance, which he characterizes as an illustration of God's justice to the innocent and His righteous government. His own prowess and success are celebrated as the results of divine aid, and, confident of its continuance, he closes in terms of triumphant praise. 2Sa 22:1-51 is a copy of this Psalm, with a few unimportant variations recorded there as a part of the history, and repeated here as part of a collection designed for permanent use.
1. I will love thee--with most tender affection.
The Pulpit Commentary
I will love thee, O Lord, my Strength. This opening is very remarkable. The verb translated "I will love" expresses the very tenderest affection, and is elsewhere never used to denote the love of man towards God, but only that of God towards man. The entire verse, moreover, is withdrawn from the "second edition" of the psalm (2Sa_22:1-51.)—which was perhaps prepared for liturgical use—as too sacred and too private to suit a public occasion.
I will love thee, O Lord, my Strength. This opening is very remarkable. The verb translated "I will love" expresses the very tenderest affection, and is elsewhere never used to denote the love of man towards God, but only that of God towards man. The entire verse, moreover, is withdrawn from the "second edition" of the psalm (2Sa_22:1-51.)—which was perhaps prepared for liturgical use—as too sacred and too private to suit a public occasion.
2The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.
Jamieson-Fausset-Brown
2-3. The various terms used describe God as an object of the most implicit and reliable trust.
rock--literally, "a cleft rock," for concealment.
strength--a firm, immovable rock.
horn of my salvation--The horn, as the means of attack or defense of some of the strongest animals, is a frequent emblem of power or strength efficiently exercised (compare De 33:17; Lu 1:69).
tower--literally, "high place," beyond reach of danger.
2-3. The various terms used describe God as an object of the most implicit and reliable trust.
rock--literally, "a cleft rock," for concealment.
strength--a firm, immovable rock.
horn of my salvation--The horn, as the means of attack or defense of some of the strongest animals, is a frequent emblem of power or strength efficiently exercised (compare De 33:17; Lu 1:69).
tower--literally, "high place," beyond reach of danger.
The Pulpit Commentary
The Lord is my Rock; or, my Cliff—my Sela'—an expression used commonly of Petra. And my Fortress (comp. Psa_144:2). Not only a natural stronghold, but one made additionally strong by art. And my Deliverer. A living Protector, not a mere inanimate defence. My God, my Strength; rather, my Rock, as the same word (tsur) is translated in Exo_17:6; Exo_33:21, Exo_33:22; Deu_32:4, Deu_32:15, Deu_32:18, Deu_32:31; 1Sa_2:2; 2Sa_23:3; Isa_26:4. It is the word from which the strong city, Tyro, derived its. name. In whom I will trust (comp. Dent. 32:37). My Buckler (comp. Gen_15:1, where God announced himself as Abraham's "Shield;" and see also Deu_33:29; Psa_3:2; Psa_5:12; Psa_84:11; Psa_119:114; Psa_144:2). The Horn also of my salvation (comp. Luk_1:69). The horn is the emblem at once of strength and of dignity. A "horn of salvation" is a source of excellency and might, whence "salvation'' or deliverance comes to those who trust in it. And my high Tower (comp. Psa_9:9, with the comment ad loc.). It is remarked that God, in this passage, receives seven epithets, "the mystic number which in sacred things symbolizes perfection" (Delitzsch).
The Lord is my Rock; or, my Cliff—my Sela'—an expression used commonly of Petra. And my Fortress (comp. Psa_144:2). Not only a natural stronghold, but one made additionally strong by art. And my Deliverer. A living Protector, not a mere inanimate defence. My God, my Strength; rather, my Rock, as the same word (tsur) is translated in Exo_17:6; Exo_33:21, Exo_33:22; Deu_32:4, Deu_32:15, Deu_32:18, Deu_32:31; 1Sa_2:2; 2Sa_23:3; Isa_26:4. It is the word from which the strong city, Tyro, derived its. name. In whom I will trust (comp. Dent. 32:37). My Buckler (comp. Gen_15:1, where God announced himself as Abraham's "Shield;" and see also Deu_33:29; Psa_3:2; Psa_5:12; Psa_84:11; Psa_119:114; Psa_144:2). The Horn also of my salvation (comp. Luk_1:69). The horn is the emblem at once of strength and of dignity. A "horn of salvation" is a source of excellency and might, whence "salvation'' or deliverance comes to those who trust in it. And my high Tower (comp. Psa_9:9, with the comment ad loc.). It is remarked that God, in this passage, receives seven epithets, "the mystic number which in sacred things symbolizes perfection" (Delitzsch).
3I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies.
The Pulpit Commentary
I will call upon the Lord, who is worthy to be praised. Not so much a simple future, "I will call upon the Lord at some particular time," as a future of continuance, "I call, and will ever call, upon the Lord, worthy to be praised;" and so—i.e; so long as I call—shall I be saved from mine enemies (comp. Psa_5:10, Psa_5:12; Psa_6:8-10; Psa_10:15, Psa_10:16, etc.).
I will call upon the Lord, who is worthy to be praised. Not so much a simple future, "I will call upon the Lord at some particular time," as a future of continuance, "I call, and will ever call, upon the Lord, worthy to be praised;" and so—i.e; so long as I call—shall I be saved from mine enemies (comp. Psa_5:10, Psa_5:12; Psa_6:8-10; Psa_10:15, Psa_10:16, etc.).
4The sorrows of death compassed me, and the floods of ungodly men made me afraid.
Jamieson-Fausset-Brown
4. sorrows--literally, "bands as of a net" (Psa 116:3).
floods--denotes "multitude."
4. sorrows--literally, "bands as of a net" (Psa 116:3).
floods--denotes "multitude."
The Pulpit Commentary
The sorrows of death compassed me. Here begins the narrative of David's sufferings in the past. "'The sorrows'—or rather, 'the cords'—of death," he says, "encompassed me," or "coiled around me" (Kay). Death is represented as a hunter, who goes out with nets and cords, encompassing his victims and driving them into the toils. David's recollection is probably of the time when he was "hunted upon the mountains" by Saul (1Sa_26:20), and expected continually to be caught and put to death (1Sa_19:1; 1Sa_23:15; 1Sa_27:1). And the floods of ungodlymen made me afraid; literally, the torrents of Belial, or of ungodliness. The LXX. have χείμαῤῥοι, ἀνομίας. Streams of ungodly men, the myrmidons of Saul, cut him off from escape.
The sorrows of death compassed me. Here begins the narrative of David's sufferings in the past. "'The sorrows'—or rather, 'the cords'—of death," he says, "encompassed me," or "coiled around me" (Kay). Death is represented as a hunter, who goes out with nets and cords, encompassing his victims and driving them into the toils. David's recollection is probably of the time when he was "hunted upon the mountains" by Saul (1Sa_26:20), and expected continually to be caught and put to death (1Sa_19:1; 1Sa_23:15; 1Sa_27:1). And the floods of ungodlymen made me afraid; literally, the torrents of Belial, or of ungodliness. The LXX. have χείμαῤῥοι, ἀνομίας. Streams of ungodly men, the myrmidons of Saul, cut him off from escape.
5The sorrows of hell compassed me about: the snares of death prevented me.
Jamieson-Fausset-Brown
5. death--and hell (compare Psa 16:10) are personified as man's great enemies (compare Re 20:13, 14).
prevented--encountered me, crossed my path, and endangered my safety. He does not mean he was in their power.
5. death--and hell (compare Psa 16:10) are personified as man's great enemies (compare Re 20:13, 14).
prevented--encountered me, crossed my path, and endangered my safety. He does not mean he was in their power.
The Pulpit Commentary
The sorrows of hell compassed me about; literally, the cords of Sheol, or Hades. Death and Hell are, both of them, personified, and made to join in the chase. The ensnaring nets are drawn nearer and nearer; at last the toils close in, the last cast is made, and the prey is taken. The snares of death prevented me; or, came upon me (Revised Version)—"took me by surprise" (Kay).
The sorrows of hell compassed me about; literally, the cords of Sheol, or Hades. Death and Hell are, both of them, personified, and made to join in the chase. The ensnaring nets are drawn nearer and nearer; at last the toils close in, the last cast is made, and the prey is taken. The snares of death prevented me; or, came upon me (Revised Version)—"took me by surprise" (Kay).
6In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears.
Jamieson-Fausset-Brown
6. He relates his methods to procure relief when distressed, and his success.
temple--(Compare Psa 11:4).
6. He relates his methods to procure relief when distressed, and his success.
temple--(Compare Psa 11:4).
The Pulpit Commentary
In my distress I called upon the Lord, and cried unto my God. At this supreme moment, when he is entangled in the snares, and on the point of being slain, the psalmist represents himself as invoking the aid of the Almighty. As Hengstenberg notes, "While the manifold distresses are united in the beginning of the verse into one great 'distress,' so the manifold Divine hearings and helps are united into a single grand hearing and help"—and, we may add, the manifold cries into one great cry. He heard my voice out of his temple; i.e. his tabernacle, since the temple was not yet built (comp. Psa_5:7; Psa_11:4); or perhaps, "out of heaven "(Cheyne). And my cry came before him, even into his ears (comp. Exo_2:23, where the same word is used for the "cry" of the children of Israel in Egypt).
In my distress I called upon the Lord, and cried unto my God. At this supreme moment, when he is entangled in the snares, and on the point of being slain, the psalmist represents himself as invoking the aid of the Almighty. As Hengstenberg notes, "While the manifold distresses are united in the beginning of the verse into one great 'distress,' so the manifold Divine hearings and helps are united into a single grand hearing and help"—and, we may add, the manifold cries into one great cry. He heard my voice out of his temple; i.e. his tabernacle, since the temple was not yet built (comp. Psa_5:7; Psa_11:4); or perhaps, "out of heaven "(Cheyne). And my cry came before him, even into his ears (comp. Exo_2:23, where the same word is used for the "cry" of the children of Israel in Egypt).
7Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth.
Jamieson-Fausset-Brown
7-8. God's coming described in figures drawn from His appearance on Sinai (compare De 32:22).
7-8. God's coming described in figures drawn from His appearance on Sinai (compare De 32:22).
The Pulpit Commentary
Then the earth shook and trembled; or, quailed and quaked (Kay, who thus expresses the assonance of the Hebrew vat-tig'ash vat-tir' ash). The psalmist must not be understood literally. He does not mean that the deliverance came by earthquake, storm, and thunder, but describes the discomfiture and dismay of his opponents by a series of highly poetical images. In these he, no doubt, follows nature closely, and probably describes what he had seen, heard, and felt. The foundations also of the hills moved and were shaken. In violent earthquakes, the earth seems to rock to its foundations; mountain ranges are sometimes actually elevated to a height of several feet; rocks topple down; and occasionally there are earth-slips of enormous dimensions. Because he was wroth. God's anger against the psalmist's enemies produced the entire disturbance which he is describing.
Then the earth shook and trembled; or, quailed and quaked (Kay, who thus expresses the assonance of the Hebrew vat-tig'ash vat-tir' ash). The psalmist must not be understood literally. He does not mean that the deliverance came by earthquake, storm, and thunder, but describes the discomfiture and dismay of his opponents by a series of highly poetical images. In these he, no doubt, follows nature closely, and probably describes what he had seen, heard, and felt. The foundations also of the hills moved and were shaken. In violent earthquakes, the earth seems to rock to its foundations; mountain ranges are sometimes actually elevated to a height of several feet; rocks topple down; and occasionally there are earth-slips of enormous dimensions. Because he was wroth. God's anger against the psalmist's enemies produced the entire disturbance which he is describing.
8There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it.
The Pulpit Commentary
There went up a smoke out of his nostrils. Emissions of smoke are a common feature of volcanic disturbances, with which earthquakes are closely connected. The LXX. give, instead of "out of his nostrils," in his anger (ἐν ὀργῇ αὐτοῦ), which is better, since the Hebrew prefix בּ, "in," certainly cannot mean "out of." And fire out of his mouth devoured. Fire-balls are said to have accompanied some earthquakes, as especially that one by which Julian's design of rebuilding Jerusalem was frustrated. Coals were kindled by it. The fire-balls above spoken of are declared to have scorched and burnt the workmen employed by Julian.
There went up a smoke out of his nostrils. Emissions of smoke are a common feature of volcanic disturbances, with which earthquakes are closely connected. The LXX. give, instead of "out of his nostrils," in his anger (ἐν ὀργῇ αὐτοῦ), which is better, since the Hebrew prefix בּ, "in," certainly cannot mean "out of." And fire out of his mouth devoured. Fire-balls are said to have accompanied some earthquakes, as especially that one by which Julian's design of rebuilding Jerusalem was frustrated. Coals were kindled by it. The fire-balls above spoken of are declared to have scorched and burnt the workmen employed by Julian.
9He bowed the heavens also, and came down: and darkness was under his feet.
Jamieson-Fausset-Brown
9. darkness--or, a dense cloud (Ex 19:16; De 5:22).
9. darkness--or, a dense cloud (Ex 19:16; De 5:22).
The Pulpit Commentary
He bowed the heavens also, and came down (comp. Psa_145:5). In a storm the clouds do actually descend, and the whole heaven seems to be bowed down to earth. God is said to "come down" to earth whenever he delivers the oppressed, and takes vengeance on their oppressors (see Exo_3:8; 2Sa_22:10; Psa_144:5; Isa_64:1-12. I, 3, etc.). And darkness was under his feet. A deep darkness commonly accompanies both earthquake and storm. When God actually descended on Mount Sinai, it was amid thunders and lightnings, and "a thick cloud" (Exo_19:16), elsewhere called "thick darkness" (Deu_5:22).
He bowed the heavens also, and came down (comp. Psa_145:5). In a storm the clouds do actually descend, and the whole heaven seems to be bowed down to earth. God is said to "come down" to earth whenever he delivers the oppressed, and takes vengeance on their oppressors (see Exo_3:8; 2Sa_22:10; Psa_144:5; Isa_64:1-12. I, 3, etc.). And darkness was under his feet. A deep darkness commonly accompanies both earthquake and storm. When God actually descended on Mount Sinai, it was amid thunders and lightnings, and "a thick cloud" (Exo_19:16), elsewhere called "thick darkness" (Deu_5:22).
10And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.
Jamieson-Fausset-Brown
10. cherub--angelic agents (compare Ge 3:24), the figures of which were placed over the ark (1Sa 4:4), representing God's dwelling; used here to enhance the majesty of the divine advent. Angels and winds may represent all rational and irrational agencies of God's providence (compare Psa 104:3, 4).
did fly--Rapidity of motion adds to the grandeur of the scene.
10. cherub--angelic agents (compare Ge 3:24), the figures of which were placed over the ark (1Sa 4:4), representing God's dwelling; used here to enhance the majesty of the divine advent. Angels and winds may represent all rational and irrational agencies of God's providence (compare Psa 104:3, 4).
did fly--Rapidity of motion adds to the grandeur of the scene.
The Pulpit Commentary
And he rode upon a cherub, and did fly. The imagery here transcends all experience, and scarcely admits of comment or explanation. God is represented as borne through the heavens, as he proceeds to execute his purposes, by the highest of his creatures, the cherubim. Elsewhere (Psa_104:3) he sails through the sky supported on clouds. Yea, he did fly upon the wings of the wind; rather, he sped swiftly (Kay). The verb used is different from that translated "did fly" in the preceding verse. It is applied elsewhere especially to the eagle (Deu_28:49; Jer_48:40; Jer_49:22).
And he rode upon a cherub, and did fly. The imagery here transcends all experience, and scarcely admits of comment or explanation. God is represented as borne through the heavens, as he proceeds to execute his purposes, by the highest of his creatures, the cherubim. Elsewhere (Psa_104:3) he sails through the sky supported on clouds. Yea, he did fly upon the wings of the wind; rather, he sped swiftly (Kay). The verb used is different from that translated "did fly" in the preceding verse. It is applied elsewhere especially to the eagle (Deu_28:49; Jer_48:40; Jer_49:22).
11He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies.
Jamieson-Fausset-Brown
11. dark waters--or, clouds heavy with vapor.
11. dark waters--or, clouds heavy with vapor.
The Pulpit Commentary
He made darkness his secret place; i.e. he hid himself amid clouds and thick darkness. In executing his judgments he did not allow himself to be seen. God's action is always secret and inscrutable. His pavilion round about him were dark waters and thick clouds of the skies. The original runs as follows: "He made darkness his secret place—his pavilion round about him—dark waters, thick clouds of the skies." The whole forms one sentence, "his pavilion" being in apposition with "secret place," and the last clause, "dark waters, thick clouds of the skies," being exegetical of the "darkness" in the first clause. God's "pavilion," or "tent" (סבּה), is mentioned again in Psa_27:5 and Psa_31:20.
He made darkness his secret place; i.e. he hid himself amid clouds and thick darkness. In executing his judgments he did not allow himself to be seen. God's action is always secret and inscrutable. His pavilion round about him were dark waters and thick clouds of the skies. The original runs as follows: "He made darkness his secret place—his pavilion round about him—dark waters, thick clouds of the skies." The whole forms one sentence, "his pavilion" being in apposition with "secret place," and the last clause, "dark waters, thick clouds of the skies," being exegetical of the "darkness" in the first clause. God's "pavilion," or "tent" (סבּה), is mentioned again in Psa_27:5 and Psa_31:20.
12At the brightness that was before him his thick clouds passed, hail stones and coals of fire.
Jamieson-Fausset-Brown
12. Out of this obscurity, which impresses the beholder with awe and dread, He reveals Himself by sudden light and the means of His terrible wrath (Jos 10:11; Psa 78:47).
12. Out of this obscurity, which impresses the beholder with awe and dread, He reveals Himself by sudden light and the means of His terrible wrath (Jos 10:11; Psa 78:47).
The Pulpit Commentary
At the brightness that was before him his thick clouds passed. The "brightness" intended is probably that of lightning. The "thick clouds" are riven and parted asunder for the lightning to burst forth. Then come, almost simultaneously, hail stones and coals of fire; i.e; hail like that which fell in Egypt before the Exodus (Exo_9:22-34), when "there was hail, and fire mingled with the hail" (Psa_18:24)—a fire which "ran along upon the ground," or some very unusual electrical phenomenon.
At the brightness that was before him his thick clouds passed. The "brightness" intended is probably that of lightning. The "thick clouds" are riven and parted asunder for the lightning to burst forth. Then come, almost simultaneously, hail stones and coals of fire; i.e; hail like that which fell in Egypt before the Exodus (Exo_9:22-34), when "there was hail, and fire mingled with the hail" (Psa_18:24)—a fire which "ran along upon the ground," or some very unusual electrical phenomenon.
13The LORD also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire.
Jamieson-Fausset-Brown
13. The storm breaks forth--thunder follows lightning, and hail with repeated lightning, as often seen, like balls or coals of fire, succeed (Ex 9:23).
13. The storm breaks forth--thunder follows lightning, and hail with repeated lightning, as often seen, like balls or coals of fire, succeed (Ex 9:23).
The Pulpit Commentary
The Lord also thundered in the heavens, and the Highest gave his voice. With the lightning came, necessarily, thunder, rolling along the heavens, and seeming like the voice of God (comp. Job_38:4, Job_38:5). Hail stones and coals of fire. The phrase is repeated for the sake of emphasis. The hail and the lightning are represented as conjointly the ministers of the Divine vengeance.
The Lord also thundered in the heavens, and the Highest gave his voice. With the lightning came, necessarily, thunder, rolling along the heavens, and seeming like the voice of God (comp. Job_38:4, Job_38:5). Hail stones and coals of fire. The phrase is repeated for the sake of emphasis. The hail and the lightning are represented as conjointly the ministers of the Divine vengeance.
14Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them.
Jamieson-Fausset-Brown
14. The fiery brightness of lightning, in shape like burning arrows rapidly shot through the air, well represents the most terrible part of an awful storm. Before the terrors of such a scene the enemies are confounded and overthrown in dismay.
14. The fiery brightness of lightning, in shape like burning arrows rapidly shot through the air, well represents the most terrible part of an awful storm. Before the terrors of such a scene the enemies are confounded and overthrown in dismay.
The Pulpit Commentary
Yea, he sent out his arrows, and scattered them. God's "arrows" are often spoken of. Job felt them within him (Job_6:4). David has already said of them, that they are "ordained against the persecutors'' (Psa_7:13). We may understand by the expression any sharp pains, mental or bodily, which God sends. And he shot out lightnings, and discomfited them. The effect of the tempest of God's wrath is to "scatter" and "discomfit" the enemy (comp. Exo_14:24). Instead of" and he shot out lightnings," our Revisers give, and lightnings manifold, which is perhaps better.
Yea, he sent out his arrows, and scattered them. God's "arrows" are often spoken of. Job felt them within him (Job_6:4). David has already said of them, that they are "ordained against the persecutors'' (Psa_7:13). We may understand by the expression any sharp pains, mental or bodily, which God sends. And he shot out lightnings, and discomfited them. The effect of the tempest of God's wrath is to "scatter" and "discomfit" the enemy (comp. Exo_14:24). Instead of" and he shot out lightnings," our Revisers give, and lightnings manifold, which is perhaps better.
15Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils.
Jamieson-Fausset-Brown
15. The tempest of the air is attended by appropriate results on earth. The language, though not expressive of any special physical changes, represents the utter subversion of the order of nature. Before such a God none can stand.
15. The tempest of the air is attended by appropriate results on earth. The language, though not expressive of any special physical changes, represents the utter subversion of the order of nature. Before such a God none can stand.
The Pulpit Commentary
Then the channels of waters were seen. By "the channels of waters" seem to be meant the torrent-courses, so common in Palestine, especially on either side of Jordan, which convey into it the winter rains. These "were seen," lit up by the "lightnings manifold," having previously been in darkness (see Psa_18:9-11). At the same time, the foundations of the world were discovered. The earthquake (Psa_18:7) still continuing, the earth gaped in places, and the glare of the lightning enabled the eye to penetrate deep into the solid globe—so deep that it seemed to reach the "foundations." At thy rebuke, O Lord, at the blast of the breath of thy nostrils (comp. Psa_18:7, "because he was wroth").
Then the channels of waters were seen. By "the channels of waters" seem to be meant the torrent-courses, so common in Palestine, especially on either side of Jordan, which convey into it the winter rains. These "were seen," lit up by the "lightnings manifold," having previously been in darkness (see Psa_18:9-11). At the same time, the foundations of the world were discovered. The earthquake (Psa_18:7) still continuing, the earth gaped in places, and the glare of the lightning enabled the eye to penetrate deep into the solid globe—so deep that it seemed to reach the "foundations." At thy rebuke, O Lord, at the blast of the breath of thy nostrils (comp. Psa_18:7, "because he was wroth").
16He sent from above, he took me, he drew me out of many waters.
Jamieson-Fausset-Brown
16-19. from above--As seated on a throne, directing these terrible scenes, God--
sent--His hand (Psa 144:7), reached down to His humble worshipper, and delivered him.
many waters--calamities (Job 30:14; Psa 124:4, 5).
16-19. from above--As seated on a throne, directing these terrible scenes, God--
sent--His hand (Psa 144:7), reached down to His humble worshipper, and delivered him.
many waters--calamities (Job 30:14; Psa 124:4, 5).
The Pulpit Commentary
He sent from above, he took me, he drew me out of many waters. While destruction thus came upon David's enemies (Psa_18:12-14), God's protecting hand was stretched out to save David himself, who was carefully "taken" and tenderly "drawn" forth from among the "many waters," i.e. the dangers and difficulties which threatened him. Some commentators see in the words used—"he sent, he took me, he drew me"—a tacit reference to Exo_2:5, Exo_2:10, and, by implication, a sort of parallel between the deliverance of David from his foes and that of Moses from the waters of the Nile (Kay, Hengstenberg, 'Speaker's Commentary').
He sent from above, he took me, he drew me out of many waters. While destruction thus came upon David's enemies (Psa_18:12-14), God's protecting hand was stretched out to save David himself, who was carefully "taken" and tenderly "drawn" forth from among the "many waters," i.e. the dangers and difficulties which threatened him. Some commentators see in the words used—"he sent, he took me, he drew me"—a tacit reference to Exo_2:5, Exo_2:10, and, by implication, a sort of parallel between the deliverance of David from his foes and that of Moses from the waters of the Nile (Kay, Hengstenberg, 'Speaker's Commentary').
17He delivered me from my strong enemy, and from them which hated me: for they were too strong for me.
The Pulpit Commentary
He delivered me from my strong enemy. This is generally understood of Saul. By the defeat of Gilboa, and its consequences (1Sa_31:1-4), God delivered David from the peril of death which hung over him so long as Saul lived. And from them which hated me. David's enemies among the courtiers of Saul were powerless without their master. Many, probably, fell in the battle; the rest sank into obscurity. For they were too strong for me. I must have succumbed to them had not God helped me.
He delivered me from my strong enemy. This is generally understood of Saul. By the defeat of Gilboa, and its consequences (1Sa_31:1-4), God delivered David from the peril of death which hung over him so long as Saul lived. And from them which hated me. David's enemies among the courtiers of Saul were powerless without their master. Many, probably, fell in the battle; the rest sank into obscurity. For they were too strong for me. I must have succumbed to them had not God helped me.
18They prevented me in the day of my calamity: but the LORD was my stay.
The Pulpit Commentary
They prevented me in the day of my calamity. But the Lord was my Stay. God frustrated all the designs of David's foes, and prevented him from falling into their hands.
They prevented me in the day of my calamity. But the Lord was my Stay. God frustrated all the designs of David's foes, and prevented him from falling into their hands.
19He brought me forth also into a large place; he delivered me, because he delighted in me.
The Pulpit Commentary
He brought me forth also into a large place (comp. Psa_31:8; Psa_118:5). By "a large place" is probably meant open ground, not encompassed by snares, or nets, or enemies in ambush. He delivered me, because he delighted in me. David now proceeds to explain the grounds of God's favour towards him. He begins by summing up all in a word, "God delighted in him." He then goes on to explain the causes of God's "delight" (Psa_18:20-26).
He brought me forth also into a large place (comp. Psa_31:8; Psa_118:5). By "a large place" is probably meant open ground, not encompassed by snares, or nets, or enemies in ambush. He delivered me, because he delighted in me. David now proceeds to explain the grounds of God's favour towards him. He begins by summing up all in a word, "God delighted in him." He then goes on to explain the causes of God's "delight" (Psa_18:20-26).
20The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me.
Jamieson-Fausset-Brown
20-24. The statements of innocence, righteousness, &c., refer, doubtless, to his personal and official conduct and his purposes, during all the trials to which he was subjected in Saul's persecutions and Absalom's rebellions, as well as the various wars in which he had been engaged as the head and defender of God's Church and people.
20-24. The statements of innocence, righteousness, &c., refer, doubtless, to his personal and official conduct and his purposes, during all the trials to which he was subjected in Saul's persecutions and Absalom's rebellions, as well as the various wars in which he had been engaged as the head and defender of God's Church and people.
The Pulpit Commentary
The Lord rewarded me according to my righteousness. David has spoken of his "righteousness" already in Psa_7:8. We must not suppose him to mean absolute blamelessness, any more than Job means such blamelessness by his "integrity" (Job_27:5; Job_31:6). He means honesty of purpose, the sincere endeavour to do right, such conduct as brings about "the answer of a good conscience before God" (1Pe_3:21). According to the cleanness of my hands hath he recompensed me (comp. Job_27:9; Psa_24:4). "Clean hands" are hands unstained by any wicked action.
The Lord rewarded me according to my righteousness. David has spoken of his "righteousness" already in Psa_7:8. We must not suppose him to mean absolute blamelessness, any more than Job means such blamelessness by his "integrity" (Job_27:5; Job_31:6). He means honesty of purpose, the sincere endeavour to do right, such conduct as brings about "the answer of a good conscience before God" (1Pe_3:21). According to the cleanness of my hands hath he recompensed me (comp. Job_27:9; Psa_24:4). "Clean hands" are hands unstained by any wicked action.
21For I have kept the ways of the LORD, and have not wickedly departed from my God.
The Pulpit Commentary
For I have kept the ways of the Lord. Compare the statement of the young man whom Jesus "looked upon and loved' (Mar_10:21), "All these commandments have I observed from my youth" (Psa_18:20). And have not wickedly departed from my God. It is observed that the word translated by "departed wickedly" implies "wilful and persistent wickedness" ('Speaker's Commentary')—"an entire alienation from God" (Calvin). Not even in the humblest of the penitential psalms, when David is bewailing his great offence, does he use this verb of himself. He is an example to all men not to indulge in a false humility, nor employ phrases concerning himself which go beyond the truth.
For I have kept the ways of the Lord. Compare the statement of the young man whom Jesus "looked upon and loved' (Mar_10:21), "All these commandments have I observed from my youth" (Psa_18:20). And have not wickedly departed from my God. It is observed that the word translated by "departed wickedly" implies "wilful and persistent wickedness" ('Speaker's Commentary')—"an entire alienation from God" (Calvin). Not even in the humblest of the penitential psalms, when David is bewailing his great offence, does he use this verb of himself. He is an example to all men not to indulge in a false humility, nor employ phrases concerning himself which go beyond the truth.
22For all his judgments were before me, and I did not put away his statutes from me.
The Pulpit Commentary
For all his judgments were before me; i.e. "all his commandments" (compare the use of the same word (מִשׁפַט throughout the hundred and nineteenth psalm). And I did not put away his statutes from me. The wicked are said to "cast God's commandments behind their back" (1Ki_14:9; Neh_9:26; Psa_50:17; Eze_23:35). David declares that he had never so acted; he had kept God's statutes always well before him, had borne them in mind, and given heed to them.
For all his judgments were before me; i.e. "all his commandments" (compare the use of the same word (מִשׁפַט throughout the hundred and nineteenth psalm). And I did not put away his statutes from me. The wicked are said to "cast God's commandments behind their back" (1Ki_14:9; Neh_9:26; Psa_50:17; Eze_23:35). David declares that he had never so acted; he had kept God's statutes always well before him, had borne them in mind, and given heed to them.
23I was also upright before him, and I kept myself from mine iniquity.
The Pulpit Commentary
I was also upright before him (compare what is said of David in 1Ki_11:4; 1Ki_14:8; 1Ki_15:5). Like Job, he was "perfect and upright "—" one that feared God, and eschewed evil" (Job_1:1). And I kept myself from mine iniquity; i.e. from the sin to which I was especially tempted." (Kay compares the αὐπερίστατος ἁμαρτία of Heb_12:1.) But what sin this was, we have no means of determining. All that appears is that David had an inclination to some particular form of sin, against which he found it necessary to be continually upon his guard.
I was also upright before him (compare what is said of David in 1Ki_11:4; 1Ki_14:8; 1Ki_15:5). Like Job, he was "perfect and upright "—" one that feared God, and eschewed evil" (Job_1:1). And I kept myself from mine iniquity; i.e. from the sin to which I was especially tempted." (Kay compares the αὐπερίστατος ἁμαρτία of Heb_12:1.) But what sin this was, we have no means of determining. All that appears is that David had an inclination to some particular form of sin, against which he found it necessary to be continually upon his guard.
24Therefore hath the LORD recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight.
The Pulpit Commentary
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 (Psa_18:21-23), the psalmist returns to his previous general statement (Psa_18:20), and emphatically reaffirms it.
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 (Psa_18:21-23), the psalmist returns to his previous general statement (Psa_18:20), and emphatically reaffirms it.
25With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright;
Jamieson-Fausset-Brown
25-27. God renders to men according to their deeds in a penal, not vindictive, sense (Le 26:23, 24).
merciful--or, "kind" (Psa 4:3).
25-27. God renders to men according to their deeds in a penal, not vindictive, sense (Le 26:23, 24).
merciful--or, "kind" (Psa 4:3).
The Pulpit Commentary
A short didactic digression is here interposed, extending the principles on which God has dealt with David and his enemies, to mankind generally (Psa_18:25-27); after which a return is made to Go&'s special dealings with David (Psa_18:28).
With the merciful thou wilt show thyself merciful. The main principle is that God will act towards men as they act towards him. If they are kindly, gracious, loving towards him—for this is what the word chasid means—he will be kindly, gracious, loving towards them, and vice versa, as explained in Psa_18:26, Psa_18:27. With an upright man thou wilt show thyself upright; or, a perfect man (Revised Version). The word is the same as that used in Psa_4:3; Psa_12:1; Psa_31:23; Psa_34:6; Psa_37:28, etc; and generally translated "godly," or, in the plural, "saints."
A short didactic digression is here interposed, extending the principles on which God has dealt with David and his enemies, to mankind generally (Psa_18:25-27); after which a return is made to Go&'s special dealings with David (Psa_18:28).
With the merciful thou wilt show thyself merciful. The main principle is that God will act towards men as they act towards him. If they are kindly, gracious, loving towards him—for this is what the word chasid means—he will be kindly, gracious, loving towards them, and vice versa, as explained in Psa_18:26, Psa_18:27. With an upright man thou wilt show thyself upright; or, a perfect man (Revised Version). The word is the same as that used in Psa_4:3; Psa_12:1; Psa_31:23; Psa_34:6; Psa_37:28, etc; and generally translated "godly," or, in the plural, "saints."
26With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward.
The Pulpit Commentary
With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself froward; rather, thou wilt show thyself adverse. The same root is not here used for the verb as for the adjective, as is done in the three preceding clauses. The reason is well explained in the 'Speaker's Commentary:' "In dealing with the good, God shows his approval by manifesting attributes similar or identical in essence; in dealing with the wicked, he exhibits attributes which are correlative—in just proportion to their acts," but not identical. God cannot "show himself froward"—he can only show himself opposed, antagonistic, an adversary. What the psalmist means to say is that, if men oppose and thwart God, he in return will oppose and thwart them. But they will act in a perverse spirit, he in a spirit of justice and righteousness.
With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself froward; rather, thou wilt show thyself adverse. The same root is not here used for the verb as for the adjective, as is done in the three preceding clauses. The reason is well explained in the 'Speaker's Commentary:' "In dealing with the good, God shows his approval by manifesting attributes similar or identical in essence; in dealing with the wicked, he exhibits attributes which are correlative—in just proportion to their acts," but not identical. God cannot "show himself froward"—he can only show himself opposed, antagonistic, an adversary. What the psalmist means to say is that, if men oppose and thwart God, he in return will oppose and thwart them. But they will act in a perverse spirit, he in a spirit of justice and righteousness.
27For thou wilt save the afflicted people; but wilt bring down high looks.
The Pulpit Commentary
For thou wilt save the afflicted people; i.e. the oppressed and down-trodden, who are assumed to be pious and God-fearing (comp. Psa_10:12-14; Psa_11:2, etc.). But wilt bring down high looks (comp. Psa_101:5 and Pro_6:17). The fact of "pride going before destruction, and a haughty spirit before a fall," was noticed by the heathen of the ancient world, no less than by the" peculiar people." And both alike attributed the downfall of the proud to God. "Seest thou," says Herodotus, "how God with his lightning smites always the bigger animals, and will not suffer them to wax insolent, while those of a lesser bulk chafe him not? How likewise his bolts ever fall on the highest houses and the tallest trees? So plainly does he love to bring down everything that exalts itself. Thus ofttimes a mighty host is discomfited by a few men, when God in his jealousy sends panic or storm from heaven, and they perish in a way unworthy of them. For God allows no one to have high thoughts but himself" (vii. 10, § 5). But the heathen seem to have imagined that God envied the proud ones, and therefore cast them down.
For thou wilt save the afflicted people; i.e. the oppressed and down-trodden, who are assumed to be pious and God-fearing (comp. Psa_10:12-14; Psa_11:2, etc.). But wilt bring down high looks (comp. Psa_101:5 and Pro_6:17). The fact of "pride going before destruction, and a haughty spirit before a fall," was noticed by the heathen of the ancient world, no less than by the" peculiar people." And both alike attributed the downfall of the proud to God. "Seest thou," says Herodotus, "how God with his lightning smites always the bigger animals, and will not suffer them to wax insolent, while those of a lesser bulk chafe him not? How likewise his bolts ever fall on the highest houses and the tallest trees? So plainly does he love to bring down everything that exalts itself. Thus ofttimes a mighty host is discomfited by a few men, when God in his jealousy sends panic or storm from heaven, and they perish in a way unworthy of them. For God allows no one to have high thoughts but himself" (vii. 10, § 5). But the heathen seem to have imagined that God envied the proud ones, and therefore cast them down.
28For thou wilt light my candle: the LORD my God will enlighten my darkness.
Jamieson-Fausset-Brown
28. To give one light is to make prosperous (Job 18:5, 6; 21:17).
thou--is emphatic, as if to say, I can fully confide in Thee for help.
28. To give one light is to make prosperous (Job 18:5, 6; 21:17).
thou--is emphatic, as if to say, I can fully confide in Thee for help.
The Pulpit Commentary
As in the former narrative section (Psa_18:4-24) David seems to have had his earlier troubles in mind, so, in the present one, his troubles since he entered upon the kingdom seem especially to engage his thoughts. These consisted chiefly of wars with foreign enemies, in which, while he incurred many dangers, he was, upon the whole, eminently successful.
For thou wilt light my candle; rather, my lamp—the word generally used of the lamps supported by the seven-branched candelabrum of the tabernacle (see Exo_25:37; Exo_37:22, Exo_37:23; Exo_40:25). David himself is called "the lamp of Israel" in 2Sa_21:17. The Lord my God will enlighten my darkness. The true lamp of David, which "enlightened his darkness," was "the light of God's countenance." While this shone upon him, his whole path was bright, and he himself, reflecting the Divine rays, was a lamp to others.
As in the former narrative section (Psa_18:4-24) David seems to have had his earlier troubles in mind, so, in the present one, his troubles since he entered upon the kingdom seem especially to engage his thoughts. These consisted chiefly of wars with foreign enemies, in which, while he incurred many dangers, he was, upon the whole, eminently successful.
For thou wilt light my candle; rather, my lamp—the word generally used of the lamps supported by the seven-branched candelabrum of the tabernacle (see Exo_25:37; Exo_37:22, Exo_37:23; Exo_40:25). David himself is called "the lamp of Israel" in 2Sa_21:17. The Lord my God will enlighten my darkness. The true lamp of David, which "enlightened his darkness," was "the light of God's countenance." While this shone upon him, his whole path was bright, and he himself, reflecting the Divine rays, was a lamp to others.
29For by thee I have run through a troop; and by my God have I leaped over a wall.
Jamieson-Fausset-Brown
29. And this on past experience in his military life, set forth by these figures.
29. And this on past experience in his military life, set forth by these figures.
The Pulpit Commentary
For by thee I have run through a troop. The military key-note is at once struck. Gedud (גְּדוּד) is a marauding band of light-armed troops sent out to plunder an enemy's country. David "ran through" such a "troop," when he pursued and defeated the Amalekites who had plundered and burnt Ziklag (1Sa_30:17). It is called three times a gedud (Psa_18:8 and Psa_18:15 twice). And by my God have I leaped over a wall. Shur (שׁוּר) is a rare word for "wall," occurring in the Hebrew text only here and in Gen_49:22, though used also of the walls of Jerusalem in the Chaldee of Ezra (Ezr_4:12, Ezr_4:13, Ezr_4:16). It may designate the walls of Jerusalem in this place, and David may intend to allude to his conquest of the stronghold of Zion from the Jebusites (2Sa_5:6, 2Sa_5:7).
For by thee I have run through a troop. The military key-note is at once struck. Gedud (גְּדוּד) is a marauding band of light-armed troops sent out to plunder an enemy's country. David "ran through" such a "troop," when he pursued and defeated the Amalekites who had plundered and burnt Ziklag (1Sa_30:17). It is called three times a gedud (Psa_18:8 and Psa_18:15 twice). And by my God have I leaped over a wall. Shur (שׁוּר) is a rare word for "wall," occurring in the Hebrew text only here and in Gen_49:22, though used also of the walls of Jerusalem in the Chaldee of Ezra (Ezr_4:12, Ezr_4:13, Ezr_4:16). It may designate the walls of Jerusalem in this place, and David may intend to allude to his conquest of the stronghold of Zion from the Jebusites (2Sa_5:6, 2Sa_5:7).
As for God, His Way Is Perfect
30As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all those that trust in him.
Jamieson-Fausset-Brown
30-32. God's perfection is the source of his own, which has resulted from his trust on the one hand, and God's promised help on the other.
tried--"as metals are tried by fire and proved genuine" (Psa 12:6). Shield (Psa 3:3). Girding was essential to free motion on account of the looseness of Oriental dresses; hence it is an expressive figure for describing the gift of strength.
30-32. God's perfection is the source of his own, which has resulted from his trust on the one hand, and God's promised help on the other.
tried--"as metals are tried by fire and proved genuine" (Psa 12:6). Shield (Psa 3:3). Girding was essential to free motion on account of the looseness of Oriental dresses; hence it is an expressive figure for describing the gift of strength.
The Pulpit Commentary
As for God, his way is perfect (comp. Deu_32:4, "His work is perfect, for all his ways are judgment"). What God does, he does effectually; he does not have recourse to half-measures. The word of the Lord is tried; i.e. the promises of God are sure, they have been tested, and tried as by fire, and will never fail. He is a Buckler to all those that trust in him (comp. Psa_18:2).
As for God, his way is perfect (comp. Deu_32:4, "His work is perfect, for all his ways are judgment"). What God does, he does effectually; he does not have recourse to half-measures. The word of the Lord is tried; i.e. the promises of God are sure, they have been tested, and tried as by fire, and will never fail. He is a Buckler to all those that trust in him (comp. Psa_18:2).
31For who is God save the LORD? or who is a rock save our God?
The Pulpit Commentary
For who is God save the Lord (see Exo_20:3; Deu_32:39). As the one and only God, absolute confidence may be placed in Jehovah, who is able to protect and preserve to the uttermost all who serve him. Or who is a Rock save our God? (comp. Psa_18:2; and see also Deu_32:4, Deu_32:18, Deu_32:30, Deu_32:31; and Psa_61:2).
For who is God save the Lord (see Exo_20:3; Deu_32:39). As the one and only God, absolute confidence may be placed in Jehovah, who is able to protect and preserve to the uttermost all who serve him. Or who is a Rock save our God? (comp. Psa_18:2; and see also Deu_32:4, Deu_32:18, Deu_32:30, Deu_32:31; and Psa_61:2).
32It is God that girdeth me with strength, and maketh my way perfect.
The Pulpit Commentary
It is God that girdeth me with strength (comp. Psa_18:39). And maketh my way perfect. Keeps me, i.e; in the right way—the way of his commandments.
It is God that girdeth me with strength (comp. Psa_18:39). And maketh my way perfect. Keeps me, i.e; in the right way—the way of his commandments.
33He maketh my feet like hinds’ feet, and setteth me upon my high places.
Jamieson-Fausset-Brown
33-36. God's help farther described. He gives swiftness to pursue or elude his enemies (Ha 3:19), strength, protection, and a firm footing.
33-36. God's help farther described. He gives swiftness to pursue or elude his enemies (Ha 3:19), strength, protection, and a firm footing.
The Pulpit Commentary
He maketh my feet like hinds' feet. The Israelites reckoned swiftness of foot, agility, and endurance among the highest of warlike qualities. These qualities were needed especially in the pursuit of defeated enemies; and the rapidity of David's conquests (2Sa_5:6-10; 2Sa_8:1-14; 2Sa_10:15 -20) must be ascribed to them mainly. And setteth me upon my high places; i.e. establishes me in the strongholds that command my extensive territory, and give me secure possession of it, as Zion, Rabbath-Ammon, Damascus, Petra, perhaps Zobah, Rehob, and others.
He maketh my feet like hinds' feet. The Israelites reckoned swiftness of foot, agility, and endurance among the highest of warlike qualities. These qualities were needed especially in the pursuit of defeated enemies; and the rapidity of David's conquests (2Sa_5:6-10; 2Sa_8:1-14; 2Sa_10:15 -20) must be ascribed to them mainly. And setteth me upon my high places; i.e. establishes me in the strongholds that command my extensive territory, and give me secure possession of it, as Zion, Rabbath-Ammon, Damascus, Petra, perhaps Zobah, Rehob, and others.
34He teacheth my hands to war, so that a bow of steel is broken by mine arms.
The Pulpit Commentary
He teacheth my hands to war, so that a bow of steel is broken by mine arms (comp. Psa_144:1). "A bow of steel" is a mistranslation, since nechusha (נְחוּשָׁה) is not "steel," but "brass," or rather "bronze "-and bows of steel were unknown to the ancients. Compare the comment on Job_20:24.
He teacheth my hands to war, so that a bow of steel is broken by mine arms (comp. Psa_144:1). "A bow of steel" is a mistranslation, since nechusha (נְחוּשָׁה) is not "steel," but "brass," or rather "bronze "-and bows of steel were unknown to the ancients. Compare the comment on Job_20:24.
35Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great.
The Pulpit Commentary
Thou hast also given me the shield of thy salvation; i.e. in battle thou extendest over me the shield of thy protection. Nothing was more common in ancient warfare than for a warrior, while he was engaged in using his offensive weapons, especially the bow, to be protected from the missiles of the enemy by a comrade who held a shield before him. The Assyrian kings were constantly thus defended in battle, and it was even common for an ordinary archer to be similarly guarded. And thy right hand hath holden me up. The "right hand" is always spoken of as the arm of greatest strength (comp. Psa_44:3; Psa_45:4; Psa_48:10; Psa_60:5, etc.). And thy gentleness hath made me great; rather, thy condescension (Kay)—the quality in God which most nearly corresponds to humility in man. The word is not elsewhere used of God.
Thou hast also given me the shield of thy salvation; i.e. in battle thou extendest over me the shield of thy protection. Nothing was more common in ancient warfare than for a warrior, while he was engaged in using his offensive weapons, especially the bow, to be protected from the missiles of the enemy by a comrade who held a shield before him. The Assyrian kings were constantly thus defended in battle, and it was even common for an ordinary archer to be similarly guarded. And thy right hand hath holden me up. The "right hand" is always spoken of as the arm of greatest strength (comp. Psa_44:3; Psa_45:4; Psa_48:10; Psa_60:5, etc.). And thy gentleness hath made me great; rather, thy condescension (Kay)—the quality in God which most nearly corresponds to humility in man. The word is not elsewhere used of God.
36Thou hast enlarged my steps under me, that my feet did not slip.
The Pulpit Commentary
Thou hast enlarged my steps under me, that my feet did not slip. Job often complained that God "hedged in his steps" (Job_3:23) and "fenced up his way" (Job_19:5), so that he had no liberty of movement. David enumerates among the blessings which he receives of God, the freedom which he enjoys (comp. Psa_31:8). He is at liberty to go where he likes. and also his footsteps "do not slip." This is rather an independent clause than a consequence. Translate, and my ankles slip not.
Thou hast enlarged my steps under me, that my feet did not slip. Job often complained that God "hedged in his steps" (Job_3:23) and "fenced up his way" (Job_19:5), so that he had no liberty of movement. David enumerates among the blessings which he receives of God, the freedom which he enjoys (comp. Psa_31:8). He is at liberty to go where he likes. and also his footsteps "do not slip." This is rather an independent clause than a consequence. Translate, and my ankles slip not.
37I have pursued mine enemies, and overtaken them: neither did I turn again till they were consumed.
Jamieson-Fausset-Brown
37-41. In actual conflict, with God's aid, the defeat of his enemies is certain. A present and continued success is expressed.
37-41. In actual conflict, with God's aid, the defeat of his enemies is certain. A present and continued success is expressed.
The Pulpit Commentary
I have pursued mine enemies and overtaken them (see 1Sa_30:8-17; 2Sa_8:1-13; 2Sa_10:6-18). Neither did I turn again till they were consumed. The greatest severities exercised by David seem to have been those against Edom (1Ki_11:15, 1Ki_11:16) and Ammon (2Sa_12:29-31). Otherwise he would seem not to have used, with any great harshness, his rights as a conqueror.
I have pursued mine enemies and overtaken them (see 1Sa_30:8-17; 2Sa_8:1-13; 2Sa_10:6-18). Neither did I turn again till they were consumed. The greatest severities exercised by David seem to have been those against Edom (1Ki_11:15, 1Ki_11:16) and Ammon (2Sa_12:29-31). Otherwise he would seem not to have used, with any great harshness, his rights as a conqueror.
38I have wounded them that they were not able to rise: they are fallen under my feet.
The Pulpit Commentary
I have wounded them that they were not able to rise: they are fallen under my feet. It is remarkable that the nations which David subdued scarcely ever, while he lived, rose up again in revolt.
I have wounded them that they were not able to rise: they are fallen under my feet. It is remarkable that the nations which David subdued scarcely ever, while he lived, rose up again in revolt.
39For thou hast girded me with strength unto the battle: thou hast subdued under me those that rose up against me.
The Pulpit Commentary
For thou hast girded me with strength unto the battle. Having boasted of his own actions during the space of two verses (Psa_18:37, Psa_18:38), David falls back upon his habitual acknowledgments, that all which he has done has been done wholly through the strength of the Divine arm, which has upheld him, sustained him, and given him the victory. Thou hast subdued under me those that rose up against me; rather, thou hast bowed down mine adversaries under me (Hengstenberg, Kay, Cheyne).
For thou hast girded me with strength unto the battle. Having boasted of his own actions during the space of two verses (Psa_18:37, Psa_18:38), David falls back upon his habitual acknowledgments, that all which he has done has been done wholly through the strength of the Divine arm, which has upheld him, sustained him, and given him the victory. Thou hast subdued under me those that rose up against me; rather, thou hast bowed down mine adversaries under me (Hengstenberg, Kay, Cheyne).
40Thou hast also given me the necks of mine enemies; that I might destroy them that hate me.
The Pulpit Commentary
Thou hast also given me the necks of mine enemies; i.e. "thou hast made them turn their backs upon me in flight" (comp. Exo_23:27, where the same expression is used). That I might destroy them that hate me. David must not be supposed to speak from personal animosity. He expresses himself as the king of God's people, bound to do his utmost to protect them, and to deliver them from the enemies who "hate" him only because he is the leader and champion of his countrymen. The neighbouring nations in David's time seem to have been bent on the total extirpation of the Hebrew people.
Thou hast also given me the necks of mine enemies; i.e. "thou hast made them turn their backs upon me in flight" (comp. Exo_23:27, where the same expression is used). That I might destroy them that hate me. David must not be supposed to speak from personal animosity. He expresses himself as the king of God's people, bound to do his utmost to protect them, and to deliver them from the enemies who "hate" him only because he is the leader and champion of his countrymen. The neighbouring nations in David's time seem to have been bent on the total extirpation of the Hebrew people.
41They cried, but there was none to save them: even unto the LORD, but he answered them not.
The Pulpit Commentary
They cried, but there was none to save them: even unto the Lord, but he answered them not. It seems strange, at first sight, that the heathen enemies of David should "cry unto the Lord," i.e. to Jehovah; and hence some have been driven to suppose that a victory over domestic enemies is here interpolated into the series of foreign victories. But it seems better to explain, with Hengstenberg and the 'Speaker's Commentary,' that the heathen did sometimes, as a last resort, pray to a foreign god, whom they seemed to find by experience to be more powerful than their own (see Jon_1:14). Jehovah was known by name, as the God of the Israelites, to the surrounding nations. Mesha mentions him upon the Moabite Stone; and Sennacherib declared, by the mouth of Rabshakeh, "Am I come up without the Lord against this place to destroy it? The Lord (Jehovah) said to me, Go up against this land, and destroy it" (2Ki_18:25).
They cried, but there was none to save them: even unto the Lord, but he answered them not. It seems strange, at first sight, that the heathen enemies of David should "cry unto the Lord," i.e. to Jehovah; and hence some have been driven to suppose that a victory over domestic enemies is here interpolated into the series of foreign victories. But it seems better to explain, with Hengstenberg and the 'Speaker's Commentary,' that the heathen did sometimes, as a last resort, pray to a foreign god, whom they seemed to find by experience to be more powerful than their own (see Jon_1:14). Jehovah was known by name, as the God of the Israelites, to the surrounding nations. Mesha mentions him upon the Moabite Stone; and Sennacherib declared, by the mouth of Rabshakeh, "Am I come up without the Lord against this place to destroy it? The Lord (Jehovah) said to me, Go up against this land, and destroy it" (2Ki_18:25).
42Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets.
Jamieson-Fausset-Brown
42. This conquest was complete.
42. This conquest was complete.
The Pulpit Commentary
Then did I beat them small as the dust before the wind (comp. Psa_35:5). The enemy were beaten and dispersed so that they seemed driven as dust before the wind. I did cast them out as the dirt in the streets. They were made no account of, treated with as little ceremony as the clay in the streets. Language of utter contempt.
Then did I beat them small as the dust before the wind (comp. Psa_35:5). The enemy were beaten and dispersed so that they seemed driven as dust before the wind. I did cast them out as the dirt in the streets. They were made no account of, treated with as little ceremony as the clay in the streets. Language of utter contempt.
43Thou hast delivered me from the strivings of the people; and thou hast made me the head of the heathen: a people whom I have not known shall serve me.
Jamieson-Fausset-Brown
43-45. Not only does He conquer civil foes, but foreigners, who are driven from their places of refuge.
43-45. Not only does He conquer civil foes, but foreigners, who are driven from their places of refuge.
The Pulpit Commentary
Thou hast delivered me from the strivings of the people. David now approaches his conclusion. In one verse he at once sums up his past deliverances and anticipates fresh glories. God has delivered him from the strivings of those who were hostile to him among his own people (see Psa_18:4-18), and has also given him victory over the heathen. In the future he will do even more. And thou hast made me the head of the heathen. The antithesis between "people" (עָם) and "heathen," or "nations" (גוֹיָם), is unmistakable. The long series of David's victories have made him "head" over the latter. This is less clearly seen in the history of David's reign than in the description given of the state of the kingdom inherited from David by Solomon (1Ki_4:21, 1Ki_4:24). A people whom I have not known shall serve me. It is not clear that this was ever fulfilled literally in the person of David, and, we are entitled to explain it as a Messianic prophecy, parallel with that of Psa_2:8.
Thou hast delivered me from the strivings of the people. David now approaches his conclusion. In one verse he at once sums up his past deliverances and anticipates fresh glories. God has delivered him from the strivings of those who were hostile to him among his own people (see Psa_18:4-18), and has also given him victory over the heathen. In the future he will do even more. And thou hast made me the head of the heathen. The antithesis between "people" (עָם) and "heathen," or "nations" (גוֹיָם), is unmistakable. The long series of David's victories have made him "head" over the latter. This is less clearly seen in the history of David's reign than in the description given of the state of the kingdom inherited from David by Solomon (1Ki_4:21, 1Ki_4:24). A people whom I have not known shall serve me. It is not clear that this was ever fulfilled literally in the person of David, and, we are entitled to explain it as a Messianic prophecy, parallel with that of Psa_2:8.
44As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me.
The Pulpit Commentary
As soon as they hear of me, they shall obey me; literally, at the hearing of the ear. But the meaning is that given in the Authorized Version. The words aptly describe the conversion of the Gentiles (see Act_10:34-48; Act_13:48; Act_17:11; Act_18:8, etc.). The strangers shall submit themselves unto me; literally, the sons of the stranger shall pay court to me—not necessarily a false court, as Hengstenberg and others suppose, but, as Dr. Kay explains, an "obsequious and servile homage."
As soon as they hear of me, they shall obey me; literally, at the hearing of the ear. But the meaning is that given in the Authorized Version. The words aptly describe the conversion of the Gentiles (see Act_10:34-48; Act_13:48; Act_17:11; Act_18:8, etc.). The strangers shall submit themselves unto me; literally, the sons of the stranger shall pay court to me—not necessarily a false court, as Hengstenberg and others suppose, but, as Dr. Kay explains, an "obsequious and servile homage."
45The strangers shall fade away, and be afraid out of their close places.
The Pulpit Commentary
The strangers shall fade away, and be afraid out of their close places. Converts are represented as coming into the Church, not merely from love, but partly from fear. The kingdom of the Redeemer at once attracts and alarms. So Isaiah says, "The nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted … The sons also of them that afflict thee shall come kneeling unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet, and they shall call thee, The city of the Holy One of Israel" (Isa_60:12-14; see also Mic_7:16, Mic_7:17).
The strangers shall fade away, and be afraid out of their close places. Converts are represented as coming into the Church, not merely from love, but partly from fear. The kingdom of the Redeemer at once attracts and alarms. So Isaiah says, "The nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted … The sons also of them that afflict thee shall come kneeling unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet, and they shall call thee, The city of the Holy One of Israel" (Isa_60:12-14; see also Mic_7:16, Mic_7:17).
46The LORD liveth; and blessed be my rock; and let the God of my salvation be exalted.
Jamieson-Fausset-Brown
46. The Lord liveth--contrasts Him with idols (1Co 8:4).
46. The Lord liveth--contrasts Him with idols (1Co 8:4).
The Pulpit Commentary
This glorious and triumphant psalm concludes with a solemn ascription of praise, blessing, and thanksgiving to Almighty God—partly recapitulation of what has preceded (Psa_18:47, Psa_18:48), partly additional (Psa_18:46, Psa_18:49, Psa_18:50). Terms of praise are accumulated, and the whole is made to culminate in a Messianic burst, where David is swallowed up in his "Seed;" and the "Anointed King" presented to our view is rather the antitype than the type—rather Christ Jesus than the son of Jesse.
The Lord liveth. God was known to Israel as "the living God" from the time of Moses (Deu_5:26). The epithet exalted him above all other so-called gods, who were not living. But it had also a very precious, absolute meaning. God's life was the source of man's. It was through God (who had life in himself) breathing into man the breath of life that man became a living soul (Gen_2:7). Hence "the living God" (Psa_42:2) is "the God of our life" (Psa_42:8). And blessed be my Rock (see Psa_18:1, Psa_18:31). In blessing "his Rock," David blesses God for his qualities of firmness, steadfastness, and trustworthiness. And let the God of my salvation be exalted. "The God of my salvation" is a favourite phrase with David (see Psa_25:5; Psa_27:9; Psa_38:22; Psa_51:14; Psa_88:1). Other writers use it rarely. When David prays that the God of his salvation (i.e. the God who continually saves him and preserves him) may be "exalted," he probably desires that he may be praised and honoured of all men.
This glorious and triumphant psalm concludes with a solemn ascription of praise, blessing, and thanksgiving to Almighty God—partly recapitulation of what has preceded (Psa_18:47, Psa_18:48), partly additional (Psa_18:46, Psa_18:49, Psa_18:50). Terms of praise are accumulated, and the whole is made to culminate in a Messianic burst, where David is swallowed up in his "Seed;" and the "Anointed King" presented to our view is rather the antitype than the type—rather Christ Jesus than the son of Jesse.
The Lord liveth. God was known to Israel as "the living God" from the time of Moses (Deu_5:26). The epithet exalted him above all other so-called gods, who were not living. But it had also a very precious, absolute meaning. God's life was the source of man's. It was through God (who had life in himself) breathing into man the breath of life that man became a living soul (Gen_2:7). Hence "the living God" (Psa_42:2) is "the God of our life" (Psa_42:8). And blessed be my Rock (see Psa_18:1, Psa_18:31). In blessing "his Rock," David blesses God for his qualities of firmness, steadfastness, and trustworthiness. And let the God of my salvation be exalted. "The God of my salvation" is a favourite phrase with David (see Psa_25:5; Psa_27:9; Psa_38:22; Psa_51:14; Psa_88:1). Other writers use it rarely. When David prays that the God of his salvation (i.e. the God who continually saves him and preserves him) may be "exalted," he probably desires that he may be praised and honoured of all men.
47It is God that avengeth me, and subdueth the people under me.
Jamieson-Fausset-Brown
47-48. avengeth me--His cause is espoused by God as His own.
47-48. avengeth me--His cause is espoused by God as His own.
The Pulpit Commentary
It is God that avengeth me; rather, even the God avengeth me (comp. Psa_18:3, Psa_18:6, Psa_18:14, Psa_18:17, etc.). And subdueth the people under me; rather, the peoples; i.e. the nations (comp. Psa_18:37-42).
It is God that avengeth me; rather, even the God avengeth me (comp. Psa_18:3, Psa_18:6, Psa_18:14, Psa_18:17, etc.). And subdueth the people under me; rather, the peoples; i.e. the nations (comp. Psa_18:37-42).
48He delivereth me from mine enemies: yea, thou liftest me up above those that rise up against me: thou hast delivered me from the violent man.
The Pulpit Commentary
He delivereth me from mine enemies. The "deliverance" was especially from domestic foes (see Psa_18:17, Psa_18:19). His foreign foes seem never to have brought David into much peril. Yea, thou liftest me up above those that rise up against me. The "lifting up" was above enemies of both kinds (see Psa_18:43). Thou hast delivered me from the violent man (comp. Psa_18:17). There is no reason to doubt that in both places Saul is intended. He was at once David's "enemy," and a "man of violence." Were the question open otherwise, it would be closed by the statement in the title.
He delivereth me from mine enemies. The "deliverance" was especially from domestic foes (see Psa_18:17, Psa_18:19). His foreign foes seem never to have brought David into much peril. Yea, thou liftest me up above those that rise up against me. The "lifting up" was above enemies of both kinds (see Psa_18:43). Thou hast delivered me from the violent man (comp. Psa_18:17). There is no reason to doubt that in both places Saul is intended. He was at once David's "enemy," and a "man of violence." Were the question open otherwise, it would be closed by the statement in the title.
★49Therefore will I give thanks unto thee, O LORD, among the heathen, and sing praises unto thy name.
Jamieson-Fausset-Brown
49-50. Paul (Ro 15:9) quotes from this doxology to show that under the Old Testament economy, others than the Jews were regarded as subjects of that spiritual government of which David was head, and in which character his deliverances and victories were typical of the more illustrious triumphs of David's greater Son. The language of Psa 18:50 justifies this view in its distinct allusion to the great promise (compare 2Sa 7:12). In all David's successes he saw the pledges of a fulfilment of that promise, and he mourned in all his adversities, not only in view of his personal suffering, but because he saw in them evidences of danger to the great interests which were committed to his keeping. It is in these aspects of his character that we are led properly to appreciate the importance attached to his sorrows and sufferings, his joys and successes.
49-50. Paul (Ro 15:9) quotes from this doxology to show that under the Old Testament economy, others than the Jews were regarded as subjects of that spiritual government of which David was head, and in which character his deliverances and victories were typical of the more illustrious triumphs of David's greater Son. The language of Psa 18:50 justifies this view in its distinct allusion to the great promise (compare 2Sa 7:12). In all David's successes he saw the pledges of a fulfilment of that promise, and he mourned in all his adversities, not only in view of his personal suffering, but because he saw in them evidences of danger to the great interests which were committed to his keeping. It is in these aspects of his character that we are led properly to appreciate the importance attached to his sorrows and sufferings, his joys and successes.
The Pulpit Commentary
Therefore will I give thanks unto thee, O Lord, among the heathen. As, in some sense, "the head of the heathen" (Psa_18:43), David was bound to offer prayer, and praise, and thanksgiving "among them," if it were only to teach them by his example, and lead them on towards the worship of the true God. And sing praises unto thy Name; i.e. to thy Person—God being in his Name.
Therefore will I give thanks unto thee, O Lord, among the heathen. As, in some sense, "the head of the heathen" (Psa_18:43), David was bound to offer prayer, and praise, and thanksgiving "among them," if it were only to teach them by his example, and lead them on towards the worship of the true God. And sing praises unto thy Name; i.e. to thy Person—God being in his Name.
50Great deliverance giveth he to his king; and sheweth mercy to his anointed, to David, and to his seed for evermore.
The Pulpit Commentary
Great deliverance giveth he to his king; literally, he magnifies salutations to his king. The primary reference seems to be to the gracious message which God sent to David by Nathan when he had brought the tabernacle into Jerusalem, and purposed to build a "house" worthy of it (see 2Sa_7:8-16). God had then "saluted" David as "his servant" (Psa_18:5), and sent him a message of the most gracious character, even promising the kingdom to him and to his seed "for ever" (Psa_18:13, Psa_18:16). And showeth mercy to his anointed, to David. No doubt David is primarily intended, both by the "king" of the first clause, and by the "anointed" of the second; but the combination of the two, and the immediate mention of the "seed" which is to reign "for ever," carry the passage beyond the psalmist individually, and give to the conclusion of the psalm, at any rate, a semi-Messianic character. As Hengstenberg says, "Psalms of this kind are distinguished from those which may more strictly be called Messianic, only by this—that in the latter the Messiah exclusively is brought into view, while here he is presented to our notice only as a member of the seed of David".
Great deliverance giveth he to his king; literally, he magnifies salutations to his king. The primary reference seems to be to the gracious message which God sent to David by Nathan when he had brought the tabernacle into Jerusalem, and purposed to build a "house" worthy of it (see 2Sa_7:8-16). God had then "saluted" David as "his servant" (Psa_18:5), and sent him a message of the most gracious character, even promising the kingdom to him and to his seed "for ever" (Psa_18:13, Psa_18:16). And showeth mercy to his anointed, to David. No doubt David is primarily intended, both by the "king" of the first clause, and by the "anointed" of the second; but the combination of the two, and the immediate mention of the "seed" which is to reign "for ever," carry the passage beyond the psalmist individually, and give to the conclusion of the psalm, at any rate, a semi-Messianic character. As Hengstenberg says, "Psalms of this kind are distinguished from those which may more strictly be called Messianic, only by this—that in the latter the Messiah exclusively is brought into view, while here he is presented to our notice only as a member of the seed of David".
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Psalms
Chapter 18
Translated out of the original tongues, and with the former translations diligently compared and revised.
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