Text -- Psalms 18:1-34 (NET)

Psalm 18

18:1 For the music director; by the Lord’s servant David, who sang to the Lord the words of this song when the Lord rescued him from the power of all his enemies, including Saul. He said: “I love you, Lord, my source of strength! 18:2 The Lord is my high ridge, my stronghold, my deliverer. My God is my rocky summit where I take shelter, my shield, the horn that saves me, and my refuge. 18:3 I called to the Lord, who is worthy of praise, and I was delivered from my enemies. 18:4 The waves of death engulfed me, the currents of chaos overwhelmed me. 18:5 The ropes of Sheol tightened around me, the snares of death trapped me. 18:6 In my distress I called to the Lord; I cried out to my God. From his heavenly temple he heard my voice; he listened to my cry for help. 18:7 The earth heaved and shook; the roots of the mountains trembled; they heaved because he was angry. 18:8 Smoke ascended from his nose; fire devoured as it came from his mouth; he hurled down fiery coals. 18:9 He made the sky sink as he descended; a thick cloud was under his feet. 18:10 He mounted a winged angel and flew; he glided on the wings of the wind. 18:11 He shrouded himself in darkness, in thick rain clouds. 18:12 From the brightness in front of him came hail and fiery coals. 18:13 The Lord thundered in the sky; the sovereign One shouted. 18:14 He shot his arrows and scattered them, many lightning bolts and routed them. 18:15 The depths of the sea were exposed; the inner regions of the world were uncovered by your battle cry, Lord, by the powerful breath from your nose. 18:16 He reached down from above and took hold of me; he pulled me from the surging water. 18:17 He rescued me from my strong enemy, from those who hate me, for they were too strong for me. 18:18 They confronted me in my day of calamity, but the Lord helped me. 18:19 He brought me out into a wide open place; he delivered me because he was pleased with me. 18:20 The Lord repaid me for my godly deeds; he rewarded my blameless behavior. 18:21 For I have obeyed the Lord’s commands; I have not rebelled against my God. 18:22 For I am aware of all his regulations, and I do not reject his rules. 18:23 I was innocent before him, and kept myself from sinning. 18:24 The Lord rewarded me for my godly deeds; he took notice of my blameless behavior. 18:25 You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent. 18:26 You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse. 18:27 For you deliver oppressed people, but you bring down those who have a proud look. 18:28 Indeed, you are my lamp, Lord. My God illuminates the darkness around me. 18:29 Indeed, with your help I can charge against an army; by my God’s power I can jump over a wall. 18:30 The one true God acts in a faithful manner; the Lord’s promise is reliable; he is a shield to all who take shelter in him. 18:31 Indeed, who is God besides the Lord? Who is a protector besides our God? 18:32 The one true God gives me strength; he removes the obstacles in my way. 18:33 He gives me the agility of a deer; he enables me to negotiate the rugged terrain. 18:34 He trains my hands for battle; my arms can bend even the strongest bow.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 18:1

Most affectionately, and with my whole soul; as the Hebrew word signifies.

Wesley: Psa 18:2

To which I flee for refuge, as the Israelites did to their rocks.

Wesley: Psa 18:2

It is a metaphor from those beasts whose strength lies in their horns.

Wesley: Psa 18:4

Dangerous and deadly troubles.

Wesley: Psa 18:4

Their multitude, and strength, and violent assaults, breaking in upon me like a flood.

Wesley: Psa 18:5

Which brought me to the brink of the grave.

Wesley: Psa 18:5

Had almost taken hold of me, before I was aware.

Wesley: Psa 18:6

Out of his heavenly habitation.

Wesley: Psa 18:7

Then God appeared on my behalf in a glorious manner, to the terror and confusion of all mine enemies, which is here compared to an earthquake.

Wesley: Psa 18:8

_All these seem to be figurative expressions, denoting the greatness of his anger.

Wesley: Psa 18:9

By producing thick and dark clouds, whereby the heavens seem to come down to the earth.

Wesley: Psa 18:9

Not by change of place, but by the manifestation of his presence and power on my behalf.

Wesley: Psa 18:10

Or, upon the cherubim, upon the angels, who are also called God's chariots, Psa 68:17, upon which he is said to sit and ride. All which is not to be understood grossly, but only to denote God's using the ministry of angels, in raising such storms and tempests.

Wesley: Psa 18:10

As swiftly as the wind.

Wesley: Psa 18:11

He covered himself with dark clouds.

Wesley: Psa 18:11

Watery vapours.

Wesley: Psa 18:12

His glorious and powerful appearance.

Wesley: Psa 18:12

Or, passed away, vanished, being dissolved into showers.

Wesley: Psa 18:14

Lightnings.

Wesley: Psa 18:14

Mine enemies.

Wesley: Psa 18:15

By mighty earthquakes, which overturned the earth, and made its lower parts visible.

Wesley: Psa 18:18

They had almost surprized me.

Wesley: Psa 18:19

Out of my straits and difficulties, into a state of freedom and comfort. So he ascribes all his mercies to God's good pleasure, as the first spring of them.

Wesley: Psa 18:20

Just cause. The innocency of my actions towards Saul, from whose blood I kept my hands pure.

Wesley: Psa 18:22

I diligently studied and considered them.

Wesley: Psa 18:24

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

Wesley: Psa 18:25

Thou metest to every one the same measure, which he meteth out to others; and therefore thou wilt perform mercy and truth, to those who are merciful and true to others.

Wesley: Psa 18:26

Free from the least mixture or appearance of unrighteousness, or unfaithfulness.

Wesley: Psa 18:26

Thou wilt cross him and walk contrary to him.

Wesley: Psa 18:28

Given me safety, and comfort, and glory, and posterity also.

Wesley: Psa 18:29

Broken through the armed troops of mine enemies.

Wesley: Psa 18:29

I have scaled the walls of their strongest cites.

Wesley: Psa 18:30

His providence, though it may sometimes be dark, yet is always wise and just, and unblameable.

Wesley: Psa 18:30

The truth of God's promises is approved by innumerable experiences.

Wesley: Psa 18:31

Our Lord is the only God, and therefore there is none, that can hinder him from accomplishing his own work.

Wesley: Psa 18:32

Perfectly plain and smooth, and clear from impediments.

Wesley: Psa 18:33

places - Confirms me in that high estate into which he hath advanced me.

JFB: Psa 18:1

"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. (Psa. 18:1-50)

JFB: Psa 18:1

With most tender affection.

JFB: Psa 18:2-3

The various terms used describe God as an object of the most implicit and reliable trust.

JFB: Psa 18:2-3

Literally, "a cleft rock," for concealment.

JFB: Psa 18:2-3

A firm, immovable rock.

JFB: Psa 18:2-3

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 Deu 33:17; Luk 1:69).

JFB: Psa 18:2-3

Literally, "high place," beyond reach of danger.

JFB: Psa 18:3

For past favors, and worthy of confidence.

JFB: Psa 18:4

Literally, "bands as of a net" (Psa 116:3).

JFB: Psa 18:4

Denotes "multitude."

JFB: Psa 18:5

And hell (compare Psa 16:10) are personified as man's great enemies (compare Rev 20:13-14).

JFB: Psa 18:5

Encountered me, crossed my path, and endangered my safety. He does not mean he was in their power.

JFB: Psa 18:6

He relates his methods to procure relief when distressed, and his success.

JFB: Psa 18:6

(Compare Psa 11:4).

JFB: Psa 18:7-8

God's coming described in figures drawn from His appearance on Sinai (compare Deu 32:22).

JFB: Psa 18:8

Bitter in His wrath (compare Psa 74:1).

JFB: Psa 18:8

That is, the fire (Exo 19:18).

JFB: Psa 18:9

Or, a dense cloud (Exo 19:16; Deu 5:22).

JFB: Psa 18:10

Angelic agents (compare Gen 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).

JFB: Psa 18:10

Rapidity of motion adds to the grandeur of the scene.

JFB: Psa 18:11

Or, clouds heavy with vapor.

JFB: Psa 18:12

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).

JFB: Psa 18:13

Thunder follows lightning, and hail with repeated lightning, as often seen, like balls or coals of fire, succeed (Exo 9:23).

JFB: Psa 18:14

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.

JFB: Psa 18:15

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.

JFB: Psa 18:16-19

As seated on a throne, directing these terrible scenes, God--

JFB: Psa 18:16-19

His hand (Psa 144:7), reached down to His humble worshipper, and delivered him.

JFB: Psa 18:16-19

Calamities (Job 30:14; Psa 124:4-5).

JFB: Psa 18:18

(Psa 18:3).

JFB: Psa 18:19

Denotes safety or relief, as contrasted with the straits of distress (Psa 4:1). All his deliverance is ascribed to God, and this sublime poetical representation is given to inspire the pious with confidence and the wicked with dread.

JFB: Psa 18:20-24

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.

JFB: Psa 18:23

In my relation to God I have been perfect as to all parts of His law. The perfection does not relate to degree.

JFB: Psa 18:23

Perhaps the thought of his heart to kill Saul (1Sa 24:6). That David does not allude to all his conduct, in all relations, is evident from Psa 51:1, &c.

JFB: Psa 18:25-27

God renders to men according to their deeds in a penal, not vindictive, sense (Lev 26:23-24).

JFB: Psa 18:25-27

Or, "kind" (Psa 4:3).

JFB: Psa 18:26

Contrary to.

JFB: Psa 18:27

That is, the humbly pious.

JFB: Psa 18:27

Pride (Psa 101:5; Psa 131:1).

JFB: Psa 18:28

To give one light is to make prosperous (Job 18:5-6; Job 21:17).

JFB: Psa 18:28

Is emphatic, as if to say, I can fully confide in Thee for help.

JFB: Psa 18:29

And this on past experience in his military life, set forth by these figures.

JFB: Psa 18:30-32

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.

JFB: Psa 18:30-32

"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.

JFB: Psa 18:33-36

God's help farther described. He gives swiftness to pursue or elude his enemies (Hab 3:19), strength, protection, and a firm footing.

Clarke: Psa 18:1

I will love thee - Love always subsists on motive and reason. The verb רחם racham signifies to love with all the tender feelinys of nature. "From my inmost bowels will I love thee, O Lord!"Why should he love Jehovah? Not merely because he was infinitely great and good, possessed of all possible perfections, but because he was good to him: and he here enumerates some of the many blessings he received from him

Clarke: Psa 18:1

My strength -

1. Thou who hast given me power over my adversaries, and hast enabled me to avoid evil and do good.

Clarke: Psa 18:2

The Lord is my rock -

2. I stand on him as my foundation, and derive every good from him who is the source of good. The word סלע sela signifies those craggy precipices which afford shelter to men and wild animals; where the bees often made their nests, and whence honey was collected in great abundance. "He made him to suck honey out of the rock,"Deu 32:13

3. He was his fortress; a place of strength and safety, fortified by nature and art, where he could be safe from his enemies. He refers to those inaccessible heights in the rocky, mountainous country of Judea, where he had often found refuge from the pursuit of Saul. What these have been to my body, such has the Lord been to my soul

Clarke: Psa 18:2

Deliverer -

4. מפלתי mephalleti , he who causes me to escape. This refers to his preservation in straits and difficulties. He was often almost surrounded and taken, but still the Lord made a way for his escape - made a way out as his enemies got in; so that, while they got in at one side of his strong hold, he got out of the other, and so escaped with his life. These escapes were so narrow and so unlikely that he plainly saw the hand of the Lord was in them

5. My God, אלי ,doG Eli , my strong God, not only the object of my adoration, but he who puts strength in my soul

6. My strength, צורי tsuri . This is a different word from that in the first verse

Rabbi Maimon has observed that צור tsur, when applied to God, signifies fountain, source, origin, etc. God is not only the source whence my being was derived, but he is the fountain whence I derive all my good; in whom, says David, I will trust. And why? Because he knew him to be an eternal and inexhaustible fountain of goodness. This fine idea is lost in our translation; for we render two Hebrew words of widely different meaning, by the same term in English, strength

7. My buckler, מגני maginni , my shield, my defender, he who covers my head and my heart, so that I am neither slain nor wounded by the darts of my adversaries

8. Horn of my salvation. Horn was the emblem of power, and power in exercise. This has been already explained; see on 1Sa 2:1 (note). The horn of salvation means a powerful, an efficient salvation

9. My high tourer; not only a place of defense, but one from which I can discern the country round about, and always be able to discover danger before it approaches me.

Clarke: Psa 18:3

I will call upon the Lord - When he was conscious that the object of his worship was such as he has pointed out in the above nine particulars, it is no wonder that he resolves to call upon him; and no wonder that he expects, in consequence, to be saved from his enemies; for who can destroy him whom such a God undertakes to save?

Clarke: Psa 18:4

The sorrows of death compassed me - חבלי מות chebley maveth , the cables or cords of death. He was almost taken in those nets or stratagems by which, if he had been entangled, he would have lost his life. The stratagems to which he refers were those that were intended for his destruction; hence called the cables or cords of death

Clarke: Psa 18:4

The floods of ungodly men - Troops of wicked men were rushing upon him like an irresistible torrent; or like the waves of the sea, one impelling another forward in successive ranks; so that, thinking he must be overwhelmed by them, he was for the moment affrighted; but God turned the torrent aside, and he escaped.

Clarke: Psa 18:5

The sorrows of hell - חבלי שאול chebley sheol , the cables or cords of the grave. Is not this a reference to the cords or ropes with which they lowered the corpse into the grave? or the bandages by which the dead were swathed? He was as good as dead

Clarke: Psa 18:5

The snares of death prevented me - I was just on the point of dropping into the pit which they had digged for me. In short, I was all but a dead man; and nothing less than the immediate interference of God could have saved my life.

Clarke: Psa 18:6

In my distress I called - His enemies had no hope of his destruction unless God should abandon him. They hoped that this was the case, and that therefore they should prevail. But God heard his cry and came down to his help; and this interference is most majestically described in the Psa 18:7 and following verses. Dr. Dodd has collected some excellent observations on these verses from Chandler, Delaney, and others, which I shall transcribe, as I know not that any thing better can be offered on the subject.

Clarke: Psa 18:7

Then the earth shook and trembled - " In this and the following verses David describes, by the sublimest expressions and grandest terms, the majesty of God, and the awful manner in which he came to his assistance. The representation of the storm in these verses must be allowed by all skillful and impartial judges to be truly sublime and noble, and in the genuine spirit of poetry. The majesty of God, and the manner in which he is represented as coming to the aid of his favourite king, surrounded with all the powers of nature as his attendants and ministers, and arming (as it were) heaven and earth to fight his battles, and execute his vengeance, is described in the loftiest and most striking terms. The shaking of the earth; the trembling of the mountains and pillars of heaven; the smoke that drove out of his nostrils; the flames of devouring fire that flashed from his mouth; the heavens bending down to convey him to the battle; his riding upon a cherub, and rapidly flying on the wings of a whirlwind; his concealing his majesty in the thick clouds of heaven; the bursting of the lightnings from the horrid darkness; the uttering of his voice in peals of thunder; the storm of fiery hail; the melting of the heavens, and their dissolving into floods of tempestuous rain; the cleaving of the earth, and disclosing of the bottom of the hills, and the subterraneous channels or torrents of water, by the very breath of the nostrils of the Almighty; are all of them circumstances which create admiration, excite a kind of horror, and exceed every thing of this nature that is to be found in any of the remains of heathen antiquity. See Longinus on the Sublime, sec. 9, and Hesiod’ s description of Jupiter fighting against the Titans, which is one of the grandest things in all pagan antiquity; though upon comparison it will be found infinitely short of this description of the psalmist’ s; throughout the whole of which God is represented as a mighty warrior going forth to fight the battles of David, and highly incensed at the opposition his enemies made to his power and authority

"When he descended to the engagement the very heavens bowed down to render his descent more awful, his military tent was substantial darkness; the voice of his thunder was the warlike alarm which sounded to the battle; the chariot in which he rode was the thick clouds of heaven, conducted by cherubs, and carried on by the irresistible force and rapid wings of an impetuous tempest; and the darts and weapons he employed were thunderbolts, lightnings, fiery hail, deluging rains, and stormy winds

"No wonder that when God thus arose, all his enemies should be scattered, and those who hated him should flee before him

"It does not appear from any part of David’ s history that there was any such storm as is here described, which proved destructive to his enemies, and salutary to himself. There might, indeed, have been such a one, though there is no particular mention of it: unless it may be thought that something of this nature is intimated in the account given of David’ s second battle with the Philistines, 2Sa 5:23, 2Sa 5:24. It is undoubted, however, that the storm is represented as real; though David, in describing it, has heightened and embellished it with all the ornaments of poetry. See Chandler, Delaney, and Lowth’ s ninth Prelection.

Clarke: Psa 18:8

There went up a smoke out of his nostrils - Or, ‘ There ascended into his nostrils a smoke,’ as the words, literally rendered, signify. The ancients placed the seat of anger in the nose, or nostrils; because when the passions are warm and violent, it discovers itself by the heated vehement breath which proceeds from them. Hence the physiognomists considered open wide nostrils as a sign of an angry, fiery disposition

"This description of a smoke arising into and a fire breaking forth from the nostrils of God, denotes, by a poetical figure, the greatness of his anger and indignation

"Fire out of his mouth devoured - means that consuming fire issued out of his mouth. Coals were kind led by it, thus we render the next clause; but the words do not mean that fire proceeding from God kindled coals, but that burning coals issued from his mouth; and it should be rendered ‘ living coals from his mouth burned, and consumed around him.’ - Chandler.

Clarke: Psa 18:9

He bowed the heavens also, and came down - He made the heavens bend under him when he descended to take vengeance on his enemies. The psalmist seems here to express the appearance of the Divine majesty in a glorious cloud, descending from heaven, which underneath was substantially dark, but above, bright, and shining with exceeding lustre; and which, by its gradual approach to the earth, would appear as though the heavens themselves were bending down and approaching towards us.

Clarke: Psa 18:10

He rode upon a cherub, and did fly - That is, as it is immediately explained, Yea, he did fly upon the wings of the wind. God was in the storm, and by the ministry of angels guided the course of it, and drove it on with such an impetuous force as nothing could withstand. He ‘ rides in the whirlwind and directs the storm.’ Angels are in a peculiar sense the attendants and messengers of the Almighty, whom he employs as his ministers in effecting many of those great events which take place in the administration of his providence; and particularly such as manifest his immediate interposition in the extraordinary judgments which he inflicts for the punishment of sinful nations. See Psa 103:20; Psa 104:4. The cherub is particularly mentioned as an emblem of the Divine presence, and especially as employed in supporting and conveying the chariot of the Almighty, when he is represented as riding in his majesty through the firmament of heaven: -

- Forth rush’ d with whirlwind soun

The chariot of paternal Deity

Flashing thick flames, wheel within wheel undrawn

Itself instinct with spirit, but convey’

By four cherubic shapes

Par. Lost, lib. vi

This seems to be the image intended to be conveyed in the place before us. "He rode upon a cherub, and did fly; he flew on the wings of the wind,"i.e., the cherub supported and led on the tempest, in which the Almighty rode as in his chariot. This is agreeable to the office elsewhere ascribed to the cherubim. Thus they supported the mercy-seat, which was peculiarly the throne of God under the Jewish economy. God is expressly said to "make the clouds his chariot,"Psa 104:3; and to "ride upon a swift cloud,"Isa 19:1 : so that "riding upon a cherub,"and "riding upon a swift cloud,"is riding in the cloud as his chariot, supported and guided by the ministry of the cherubim. The next clause in the parallel place of Samuel is, "He was seen on the wings of the wind;" ירא yera , he was seen, being used for ידא yede , he flew, ד daleth being changed into ר resh . Either of them may be the true reading, for the MSS. are greatly divided on these places; but on the whole וירא vaiyera appears to be the better reading: "And he was seen on the wings of the wind.

As the original has been supposed by adequate judges to exhibit a fine specimen of that poetry which, in the choice of its terms, conveys both sense and sound, I will again lay it before the reader, as I have done in the parallel place, 2Sa 22:2. The words in italic to be read from right to left

ויעף	כרוב	על	וירכב
vaiyaoph	kerub	al	vayirkab
And he rode upon a cherub, and did fly!
רוח	כנפי	על	וידא
ruach	canphey	al	waiyede
Yea, he flew on the wings of the wind!

The word רוח ruach , in the last line, should be pronounced, not ruak, which is no Hebrew word: but as a Scottish man would pronounce it, were it written ruagh. With this observation, how astonishingly is the rushing of the wind heard in the last word of each hemistich! Sternhold and Hopkins have succeeded in their version of this place, not only beyond all they ever did, but beyond every ancient and modern poet on a similar subject: -

"On cherub and on cherubin
Full royally he rode

And on the wings of mighty winds
Came flying all abroad.

Even the old Anglo-Scottish Psalter has not done amiss: -

And he steygh aboven cherubyn and he flow

He flow aboven the fethers of wyndes.

Clarke: Psa 18:11

He made darkness his secret place - God is represented as dwelling in the thick darkness, Deu 4:11; Psa 97:2. This representation in the place before us is peculiarly proper; as thick heavy clouds deeply charged, and with lowering aspects, are always the forerunners and attendants of a tempest, and greatly heighten the horrors of the appearance: and the representation of them, spread about the Almighty as a tent, is truly grand and poetic

Clarke: Psa 18:11

Dark waters - The vapors strongly condensed into clouds; which, by the stroke of the lightning, are about to be precipitated in torrents of rain. See the next verse.

Clarke: Psa 18:12

At the brightness that was before him his thick clouds passed - The word נגה nogah signifies the lightning. This goes before him: the flash is seen before the thunder is heard, and before the rain descends; and then the thick cloud passes. Its contents are precipitated on the earth, and the cloud is entirely dissipated

Clarke: Psa 18:12

Hail-stones and coals of fire - This was the storm that followed the flash and the peal; for it is immediately added: -

Clarke: Psa 18:13

The Lord also thundered in the heavens, and the Highest gave his voice - And then followed the hail and coals of fire. The former verse mentioned the lightning, with its effects; this gives us the report of the thunder, and the increasing storm of hail and fire that attended it. Some think the words hail-stones and coals of fire are entered here by some careless transcribers from the preceding verse; and it is true that they are wanting in the Septuagint and the Arabic, in the parallel place in 2 Samuel, and in five of Kennicott’ s and De Rossi’ s MSS. I should rather, with Bishop Horsley, suppose them to be an interpolation in the preceding verse: or in that to have been borrowed from this; for this most certainly is their true place.

Clarke: Psa 18:14

Be sent out his arrows - he shot out lightning - I believe the latter clause to be an illustration of the former. He sent out his arrows - that is, he shot out lightning; for lightnings are the arrows of the Lord, and there is something very like the arrowhead apparent in the zigzag lightning. Sense and sound are wonderfully combined in the Hebrew of this last clause: וברכים רב ויהמם uberakim rab vaihummem , "and thunderings he multiplied and confounded them."Who does not hear the bursting, brattling, and pounding of thunder in these words? See Delaney?

Clarke: Psa 18:15

The channels of water were seen - This must refer to an earthquake; for in such cases, the ground being rent, water frequently gushes out at the fissures, and often rises to a tremendous height. Whole rivers were poured out of the chasms made by the earthquake in Jamaica, A. D. 1694; and new lakes of water were formed, covering a thousand acres of land!

Clarke: Psa 18:16

He drew me out of many waters - Here the allusion is still carried on. The waters thus poured out were sweeping the people away; but God, by a miraculous interference, sent and drew David out. Sometimes waters are used to denote multitudes of people; and here the word may have that reference; multitudes were gathered together against David, but God delivered him from them all. This seems to be countenanced by the following verse.

Clarke: Psa 18:17

He delivered me from my strong enemy - Does not this refer to his conflict with Ishbi-benob? "And Ishbi-benob, which was of the sons of the giant - thought to have slain David. But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel;"2Sa 21:16, 2Sa 21:17. It appears that at this time he was in the most imminent danger of his life, and that he must have fallen by the hands of the giant, if God had not sent Abishai to his assistance. They were too strong for me. He was nearly overpowered by the Philistines; and his escape was such as evidently to show it to be supernatural.

Clarke: Psa 18:18

They prevented me in the day of my calamity - They took advantage of the time in which I was least able to make head against them, and their attack was sudden and powerful. I should have been overthrown, but the Lord was my stay. He had been nearly exhausted by the fatigue of the day, when the giant availed himself of this advantage.

Clarke: Psa 18:19

He brought me forth also into a large place - He enabled me to clear the country of my foes, who had before cooped me up in holes and corners. This appears to be the allusion.

Clarke: Psa 18:20

The Lord rewarded me - David proceeds to give the reasons why God had so marvellously interposed in his behalf

Clarke: Psa 18:20

According to my righteousness - Instead of being an enemy to Saul, I was his friend. I dealt righteously with him while he dealt unrighteously with me.

Clarke: Psa 18:21

I have kept the ways of the Lord - I was neither an infidel nor a profligate; I trusted in God, and carefully observed all the ordinances of his religion.

Clarke: Psa 18:22

All his judgments were before me - I kept his law before my eyes, that I might see my duty and know how to walk and please God.

Clarke: Psa 18:23

I was also upright - The times in which David was most afflicted were the times of his greatest uprightness. Adversity was always to him a time of spiritual prosperity

Clarke: Psa 18:23

Mine iniquity - Probably meaning what is generally termed the easily-besetting sin; the sin of his constitution, or that to which the temperament of his body most powerfully disposed him. What this was, is a subject of useless conjecture.

Clarke: Psa 18:25

With the merciful thou wilt show thyself merciful - Thou wilt deal with men as they deal with each other. This is the general tenor of God’ s providential conduct towards mankind; well expressed by Mr. Pope in his universal prayer: -

"Teach me to feel another’ s wo;
To hide the fault I see

The mercy I to others show,
That mercy show to me.

It is in reference to this that our Lord teaches us to pray: "Forgive us our trespasses, as we forgive them that trespass against us."If we act feelingly and mercifully towards our fellow creatures, God will act tenderly and compassionately towards us. The merciful, the upright, and the pure, will ever have the God of mercy, uprightness, and purity, to defend and support them.

Clarke: Psa 18:26

With the froward - עקש ikkesh , the perverse man; he that is crooked in his tempers and ways

Clarke: Psa 18:26

Thou wilt show thyself froward - תתפתל tithpattal , thou wilt set thyself to twist, twine, and wrestle. If he contend, thou wilt contend with him. Thou wilt follow him through all his windings; thou wilt trace him through all his crooked ways; untwist him in all his cunning wiles; and defeat all his schemes of stubbornness, fraud, overreaching, and deceit

My old Psalter has, With the wiked thow sal be wike . Here the term wicked is taken in its true original sense, crooked, or perverse. With the wiked, the perverse, thou wilt show thyself wike, i.e., perverse; from to draw back, to slide. As he draws back from thee, thou wilt draw back from him. It may, as before intimated, come from to seek for enchantments; leaving God, and going to devils; to act like a witch: but here it must mean as above. The plain import is, "If thou perversely oppose thy Maker, he will oppose thee: no work or project shall prosper that is not begun in his name, and conducted in his fear."

Clarke: Psa 18:27

For thou wilt save the afflicted - The afflicted are the humble; and those thou hast ever befriended.

Clarke: Psa 18:28

For thou wilt light my candle - Thou wilt restore me to prosperity, and give me a happy issue out of all my afflictions. By the lamp of David the Messiah may be meant: thou wilt not suffer my family to become extinct, nor the kingdom which thou hast promised me utterly to fail.

Clarke: Psa 18:29

I have run through a troop - This may relate to some remarkable victory, and the taking of some fortified place, possibly Zion, from the Jebusites. See the account 2Sa 5:6-8 (note).

Clarke: Psa 18:30

God, his way is perfect - His conduct is like his nature, absolutely pure

Clarke: Psa 18:30

The word of the Lord is tried - Literally tried in the fire. It has stood all tests; and has never failed those who pleaded it before its author

Clarke: Psa 18:30

He is a buckler - A sure protection to every simple believing soul. We cannot believe his word too implicity; nor trust too confidently in him.

Clarke: Psa 18:31

For who is God save the Lord? - " For who is Eloah, except Jehovah?"None is worthy of adoration but the self-existent, eternal, infinitely perfect, and all-merciful Being

Clarke: Psa 18:31

Or who is a rock - A fountain emitting continual supplies of grace and goodness.

Clarke: Psa 18:32

God - girdeth me with strength - The girdle was a necessary part of the Eastern dress; it strengthened and supported the loins; served to confine the garments close to the body; and in it they tucked them up when journeying. The strength of God was to his soul what the girdle was to the body. I need not add, that the girdle was also an ornamental part of the dress, and from it the sword was suspended

Clarke: Psa 18:32

And maketh my way perfect - He directs me so that I do not go astray; he blesses me in my undertakings; and by him the issue of my labors is crowned with prosperity.

Clarke: Psa 18:33

My feet like hinds’ feet - Swiftness, or speed of foot, was a necessary qualification of an ancient hero. This was of great advantage in pursuing, combating, or escaping from a fallen foe. Ποδας ωκυς Αχιλλευς, "the swiftfooted Achilles,"is frequently given by Homer as a most honorable qualification of his hero

Clarke: Psa 18:33

Upon my high places - In allusion to the hinds, antelopes, mountain goats, etc., which frequented such places, and in which they found both food and safety. God frequently preserved the life of David by means of these.

Clarke: Psa 18:34

He teacheth my hands to war - The success which I have had in my military exercises I owe to the Divine help. How few of the conquerors of mankind can say so! And how few among those who call themselves Christian warriors dare to say so! War is as contrary to the spirit of Christianity as murder. Nothing can justify Christian nations in shedding each other’ s blood! All men should live in peace; all men might live in peace; and the nation that is first to break it is under a heavy curse

Clarke: Psa 18:34

A bow of steel is broken by mine arms - All the versions render this: "Thou hast made my arm like a brazen bow."A bow of steel is out of the question. In the days of David it is not likely that the method of making steel was known. The method of making brass out of copper was known at a very early period of the world; and the ancients had the art of hardening it, so as to work it into the most efficient swords. From his own account David was swift, courageous, and strong.

Calvin: Psa 18:1

1.And he said, etc I will not stop to examine too minutely the syllables, or the few words, in which this psalm differs from the song which is recorded in the twenty-second chapter of the Second Book of Samuel. When, however, we meet with any important difference, we shall advert to it in the proper place; and we find one in the remarkable sentence with which this psalm commences, I will love thee affectionately, O Jehovah, my strength, which is omitted in the song in Samuel. As the Scripture does not use the verb רהם , racham, for to love, except in the conjugation pihel, and as it is here put in the conjugation kal, some of the Jewish expositors explain it as here meaning to seek mercy; as if David had said, Lord, since I have so often experienced thee to be a merciful God, I will trust to and repose in thy mercies for ever. And certainly this exposition would not be unsuitable, but I am unwilling to depart from the other, which is more generally received. It is to be observed, that love to God is here laid down as constituting the principal part of true godliness; for there is no better way of serving God than to love him. No doubt, the service which we owe him is better expressed by the word reverence, that thus his majesty may prominently stand forth to our view in its infinite greatness. But as he requires nothing so expressly as to possess all the affections of our heart, and to have them going out towards him, so there is no sacrifice which he values more than when we are bound fast to him by the chain of a free and spontaneous love; and, on the other hand, there is nothing in which his glory shines forth more conspicuously than in his free and sovereign goodness. Moses, therefore, (Deu 10:12,) when he meant to give a summary of the law, says,

“And now, Israel, what doth the Lord thy God require
of thee but to love him?”

In speaking thus, David, at the same time, intended to show that his thoughts and affections were not so intently fixed upon the benefits of God as to be ungrateful to him who was the author of them, a sin which has been too common in all ages. Even at this day we see how the greater part of mankind enjoy wholly at their ease the gifts of God without paying any regard to him, or, if they think of him at all, it is only to despise him. David, to prevent himself from falling into this ingratitude, in these words makes as it were a solemn vow, Lord, as thou art my strength, I will continue united and devoted to thee by unfeigned love.

Calvin: Psa 18:2

2.Jehovah is my rock, etc When David thus heaps together many titles by which to honor God, it is no useless or unnecessary accumulation of words. We know how difficult it is for men to keep their minds and hearts stayed in God. They either imagine that it is not enough to have God for them, and, consequently, are always seeking after support and succor elsewhere, or, at the first temptation which assails them, fall from the confidence which they placed in him. David, therefore, by attributing to God various methods of saving his people, protests that, provided he has God for his protector and defender, he is effectually fortified against all peril and assault; as if he had said, Those whom God intends to succor and defend are not only safe against one kind of dangers, but are as it were surrounded by impregnable ramparts on all sides, so that, should a thousand deaths be presented to their view, they ought not to be afraid even at this formidable array. ³⁸⁸ We see, then, that the design of David here is not only to celebrate the praises of God, in token of his gratitude, but also to fortify our minds with a firm and steadfast faith, so that, whatever afflictions befall us, we may always have recourse to God, and may be fully persuaded that he has virtue and power to assist us in different ways, according to the different methods of doing us mischief which the wicked devise. Nor, as I have observed before, does David insist so much on this point, and express the same thing by different terms without cause. God may have aided us in one way, and yet whenever a new tempest arises, we are immediately stricken with terror, as if we had never experienced any thing of his aid. And those who in one trouble expect protection and succor from him, but who afterwards circumscribe his power, accounting it limited in other respects, act like a man who upon going into battle, considers himself well secured as to his breast, because he has a breastplate and a shield to defend him, and yet is afraid of his head, because he is without a helmet. David, therefore, here furnishes the faithful with a complete suit of armor, ³⁸⁹ that they may feel that they are in no danger of being wounded, provided they are shielded by the power of God. That such is the object he has in view, is apparent from the declaration which he makes of his confidence in God: I will trust in him Let us, therefore, learn from his example, to apply to our own use those titles which are here attributed to God, and to apply them as an antidote against all the perplexities and distresses which may assail us; or rather, let them be deeply imprinted upon our memory, so that we may be able at once to repel to a distance whatever fear Satan may suggest to our mind. I give this exhortation, not only because we tremble under the calamities with which we are presently assailed, but also because we groundlessly conjure up in our own imaginations dangers as to the time to come, and thus needlessly disquiet ourselves by the mere creations of fancy. In the song, as recorded in 2Sa 22:3, instead of these words, My God, my rock, it is, God of my rock. And after the word refuge, there is, My fortress, my savior, thou shalt preserve me from violence; words which make the sentence fuller, but the meaning comes to the same thing.

Calvin: Psa 18:3

3.I will call upon the praised Jehovah Calling upon God, as has been observed elsewhere, frequently comprehends the whole of his service; but as the effect or fruit of prayer is particularly mentioned in what follows, this phrase in the passage before us, I have no doubt, signifies to have recourse to God for protection, and to ask by prayer deliverance from him. David having said in the second verse, that he trusted in God, now subjoins this as an evidence of his trust; for every one who confides in God will earnestly beseech his aid in the time of need. He therefore declares, that he will be saved, and prove victorious over all his enemies, because he will have recourse to God for help. He calls God the praised Jehovah, not only to intimate that he is worthy of being praised, as almost all interpreters explain it, but also to point out, that, when he came to the throne of grace, his prayers would be mingled and interwoven with praises. ³⁹³ The scope of the passage seems to require that it be understood as meaning, that giving thanks to God for the benefits which he has received from him in times past, he will ask his assistance by renewed supplications. And certainly no man will ever invoke God in prayer freely and frankly unless he animate and encourage himself by the remembrance of the grace of God. Accordingly Paul, in Phi 4:6, exhorts the faithful

“in every thing by prayer and supplication with thanksgiving, to make their requests known unto God” (Phi 4:6)

and to disburden their cares, as it were, into his bosom. All those whose prayers are not accompanied with the praises of God are chargeable with clamouring and complaining against him, when engaged in that solemn exercise.

Calvin: Psa 18:4

4.The cords ³⁹⁴ of death had compassed me about. David now begins to recount the undoubted and illustrious proofs by which he had experienced that the hand of God is sufficiently strong and powerful to repel all the dangers and calamities with which he may be assailed. And we need not wonder that those things which might have been described more simply, and in an unadorned style, are clothed in poetical forms of expression, and set forth with all the elegancies and ornaments of language. The Holy Spirit, to contend against and make an impression upon the wicked and perverse dispositions of men, has here furnished David with eloquence full of majesty, energy, and wonderful power, to awaken mankind to consider the benefits of God. There is scarcely any assistance God bestows, however evident and palpable it may be to our senses, which our indifference or proud disdain does not obscure. David, therefore, the more effectually to move and penetrate our minds, says that the deliverance and succor which God had granted him had been conspicuous in the whole frame-work of the world. This his intention it is needful for us to take into view, lest we should think that he exceeds due bounds in expressing himself in a style so remarkable for sublimity. The sum is, that, when in his distresses he had been reduced to extremity, he had betaken himself to God for help, and had been wonderfully preserved.

Calvin: Psa 18:5

We shall now make a few observations with respect to the words. The Hebrew word חבלי , chebley, means cords or sorrows, or any deadly evil, ³⁹⁵ which consumes a man’s health and strength, and which tends to his destruction. That the psalm may correspond with the song recorded in 2^nd Samuel, formerly referred to, I do not disapprove of this word being here taken for contrition, because the phrase there employed is משברי מות , mishberey maveth, ³⁹⁶ and the noun משברי , mishberey, is derived from a verb which signifies to break. But as the metaphor taken from cords or snares agrees better with the verb compass about, the import of which is, that David was on all sides involved and entangled in the perils of death, I am disposed rather to adopt this interpretation. What follows concerning torrents implies that he had been almost overwhelmed by the violence and impetuosity of his enemies against him, even as a man who is covered over the head with floods of water is almost lost. He calls them the torrents of Belial, because it was wicked and perverse men who had conspired against him. The Hebrew word Belial has a wide signification. With respect to its etymology there are different opinions among expositors. Why Jerome has rendered it without yoke, ³⁹⁷ I know not. The more generally received opinion is, that it is compounded of these two words, בלי , beli, not, and יעל , yaäl, ³⁹⁸ to denote that the wicked do not rise, in other words, ultimately gain nothing, and obtain no advantage by their infatuated course. The Jews certainly employed this word to designate every kind of detestable wickedness, and from this it is highly probable that David by it meant to describe his enemies, who basely and wickedly plotted his destruction. ³⁹⁹ If, however, any prefer translating the phrase, by deadly torrents, I am not disposed to oppose this rendering. In the following verse he again repeats, that the corruptions or cords of the grave had compassed him about As the Hebrew word is the same which he had employed in the preceding verse, I have thought it proper to translate it cords here, as I have done there, not only because he uses a verb which signifies to beset, to inclose, or to surround, but also because he adds immediately after, the snares of death, which, in my opinion, is to be understood in the same sense. This, then, is the description of the dangerous circumstances into which he was brought, and it enhances and magnifies so much the more the glory of his deliverance. As David had been reduced to a condition so desperate that no hope of relief or deliverance from it was apparent, it is certain that he was delivered by the hand of God, and that it was not a thing effected by the power of man.

Calvin: Psa 18:6

6.In my distress, etc It was a very evident proof of uncommon faith in David, when, being almost plunged into the gulf of death, he lifted up his heart to heaven by prayer. Let us therefore learn, that such an example is set before our eyes, that no calamities, however great and oppressive, may hinder us from praying, or create an aversion to it. It was prayer which brought to David the fruits or wonderful effects of which he speaks a little after, and from this it appears still more clearly that his deliverance was effected by the power of God. In saying that he cried, he means, as we have observed elsewhere, the ardor and earnestness of affection which he had in prayer. Again, by calling God his God, he separates himself from the gross despisers of God, or hypocrites, who, when constrained by necessity, call upon the Divine Majesty in a confused and tumultuous manner, but do not come to God familiarly and with a pure heart, as they know nothing of his fatherly favor and goodness. When, therefore, as we approach to God, faith goes before to illumine the way, giving us the full persuasion that He is our Father, then is the gate opened, and we may converse freely with Him and he with us. David, by calling God his God, and putting him on his side, also intimates that God was opposed to his enemies; and this serves to show that he was actuated by true piety and the fear of God. By the word temple we are not here to understand the sanctuary as in many other places, but heaven; for the description which immediately follows cannot be applied to the sanctuary. Accordingly, the sense is, that when David was forsaken and abandoned in the world, and all men shut their ears to his cry for help, God stretched forth his hand from heaven to save him.

Calvin: Psa 18:7

7.Then the earth shook David, convinced that the aid of God, which he had experienced, was of such a character, that it was impossible for him to extol it sufficiently and as it deserved, sets forth an image of it in the sky and the earth, as if he had said, It has been as visible as the changes which give different appearances to the sky and the earth. If natural things always flowed in an even and uniform course, the power of God would not be so perceptible. But when he changes the face of the sky by sudden rain, or by loud thunder, or by dreadful tempests, those who before were, as it were, asleep and insensible, must necessarily be awakened, and be tremblingly conscious of the existence of a presiding God. ⁴⁰⁰ Such sudden and unforeseen changes manifest more clearly the presence of the great Author of nature. No doubt, when the sky is unclouded and tranquil, we see in it sufficient evidences of the majesty of God, but as men will not stir up their minds to reflect upon that majesty, until it come nearer to them, David, the more powerfully to affect us, recounts the sudden changes by which we are usually moved and dismayed, and introduces God at one time clothed with a dark cloud, — at another, throwing the air into confusion by tempests, — now rending it by the boisterous violence of winds, — now launching the lightnings, — and anon darting down hailstones and thunderbolts. In short, the object of the Psalmist is to show that the God who, as often as he pleases, causes all parts of the world to tremble by his power, when he intended to manifest himself as the deliverer of David, was known as openly and by signs as evident as if he had displayed his power in all the creatures both above and beneath.

In the first place, he says, The earth shook, and nothing is more dreadful than an earthquake. Instead of the words, the foundations of the mountains, it is in the song, as recorded in 2^nd Samuel, the foundations of the heavens; but the meaning is the same, namely, that there was nothing in the world so settled and steadfast which did not tremble, and which was not removed out of its place. David, however, as I have already observed in the beginning, does not relate this as a piece of history, or as what had actually taken place, but he employs these similitudes for the purpose of removing all doubt, and for the greater confirmation of faith as to the power and providence of God; because men, from their slowness of understanding, cannot apprehend God except by means of external signs. Some think that these miracles were actually wrought, and performed exactly as they are here related; but it is not easy to believe this, since the Holy Spirit, in the narrative given of David’s life, makes no mention whatever of such wonderful displays of divine power in his behalf. We cannot, however, justly censure or find fault with this hyperbolic manner of speaking, when we consider our slowness of apprehension, and also our depravity, to which I have just now called your attention. David, who was much more penetrating and quick of understanding than ordinary men, finding he could not sufficiently succeed in impressing and profiting people of sluggish and weak understandings by a simple manner of speaking, describes under outward figures the power of God, which he had discovered by means of faith, and the revelation of the Holy Spirit. He doubtless hereby apprehended and knew more distinctly the omnipresent majesty of God, than the dull sort of common people perceive the hand of God in earthquakes, tempests, thunders, the gloomy lowerings of the heavens, and the boisterous winds. At the same time, it is proper to consider, that although God had, in a wonderful manner, displayed his grace in defending and maintaining David, many, nevertheless, thought that it was by his own skill, or by chance, or by other natural means, that all his affairs had come to a prosperous issue; and it was such stupidity or depravity as this which he saw in the men of his own time, that constrained him to mention and to summon together all parts of creation as witnesses for God. Some also justly and judiciously consider that, in the whole of this description, David has an allusion to the common deliverance of God’s chosen people from Egypt. As God then designed and established that event to be a perpetual memorial, from which the faithful might learn that he was the guardian and protector of their welfare, so all the benefits which, from that period, he bestowed upon his people, either as a public body or as private individuals, were, so to speak, appendages of that first deliverance. Accordingly David, in other places as well as here, with the view of exalting the succor which God had granted to his people, sets forth that most memorable instance of the goodness of God towards the children of Israel, as if it were the archtype or original copy of the grace of God. And surely, while many, seeing him an exile from his country, held him in derision as a man expelled from the family of God, and many murmured that he had violently and unrighteously usurped the kingdom, he had good ground to include, under the deliverance which had been common to all the people, the protection and safety which God had afforded to himself; as if he had said, I have been wrongfully cast off as an alien or stranger, seeing God has sufficiently shown, in the deliverance which he has wrought for me, that by him I am owned and acknowledged to be a distinguished and valuable member of the Church. We see how the prophets, whenever they would inspire the people with the hope of salvation, call their thoughts back to the contemplation of that first covenant which had been confirmed by those miracles which were wrought in Egypt, in the passage through the Red Sea and in Mount Sinai. When he says, The earth trembled, because he was wroth, it is to be understood as referring to the ungodly. It is a form of speech which God often employs, to say, that, being inflamed with indignation, he arms himself to maintain the safety of his people against their persecutors.

Calvin: Psa 18:8

8.There went up a smoke by [or out of] his nostrils, etc The Hebrew word אף , aph, properly signifies the nose, or the nostrils. But as it is sometimes taken metaphorically for wrath, some translate it thus, There went up a smoke in his wrath, which, in my opinion, is not at all appropriate. David compares the mists and vapours which darken the air to the thick smoke which a man sends forth from his nostrils when he is angry. And when God, by his very breath, covers the heaven with clouds, and taking away from us the brightness of the sun and of all the stars, overwhelms us in darkness, by this we are very impressively taught how dreadful is his wrath. By the rendering which I have given, the figure here strikingly harmonises with the one in the clause which immediately follows, namely, that fire proceeding from his mouth consumed The Psalmist means, that God, without great labor or effort, as soon as he shall have sent forth a breath or blast from his nostrils, and opened his mouth, will kindle such a fire that its smoke will darken the whole world, and its intense heat devour it. What he adds, Coals were kindled by it, serves to distinguish this dreadful fire from a flame which blazes for a moment, and then is extinguished. The bowing of the heavens, denotes a time when the heavens are covered and obscured with clouds. When dense vapours occupy the middle of the air, the clouds seem to us to come down and to lie upon our heads. And not only so, but the majesty of God then approaching, as it were, nearer us, strikes us with dread dismay, and greatly distresses us, although before, when the sky was fair, agreeable, and tranquil, we took ample scope, and enjoyed ourselves with much gaiety. Again, let us remember, that the Scripture, under these descriptions of a clouded and darkened sky, pourtray to us the anger of God. When the sky is clear and unclouded, it seems as if it were the pleasant and benignant countenance of God beaming upon us, and causing us to rejoice; whereas, on the other hand, when the atmosphere is troubled, we feel a depression of the animal spirits which constrains us to look sad, as if we saw God coming against us with a threatening aspect. At the same time, we are taught that no change takes place either in the atmosphere or in the earth, but what is a witness to us of the presence of God.

Calvin: Psa 18:10

10.He rode also upon a cherub The Psalmist having exhibited to us a sign of the wrath of God in the clouds, and in the darkening of the air, representing him as if he breathed out smoke, ⁴⁰¹ from his nostrils, and descended with a threatening countenance, to afflict men by the dreadful weight of his power; and having also represented lightnings and thunderbolts as flaming fire proceeding from his mouths — he now introduces him as riding upon the winds and tempests, to take a survey of the whole world with rapid speed, or rather with the swiftness of flying. We meet with a similar description in Psa 104:3, where God is said to “walk upon the wings of the winds,” and to send them forth in every direction as his swift messengers. David does not, however, simply represent God as the governor of the winds, who drives them by his power whithersoever he pleases; he at the same time tells us that he rides upon a cherub, to teach us that the very violence of the winds is governed by angels as God has ordained. We know that the angels were represented under the figure of the cherubim. David, therefore, I have no doubt, here intended to make an allusion to the ark of the covenant. In proposing for our consideration the power of God as manifested in the wonders of nature, he does it in such a manner as all the time to have an eye to the temple, where he knew God had made himself known in a peculiar manner to the children of Abraham. He therefore celebrates God not only as creator of the world, but as He who entered into covenant with Israel, and chose for himself a holy dwelling-place in the midst of that people. David might have called the angels by their common name, but he has expressly made use of a term which has a reference to the visible symbol of the ark, that true believers, in singing this psalm, might always have their minds directed to the service of God which was performed in the temple. What follows with respect, to God’s dark pavilion or tent, is a repetition of the preceding sentence in different words, namely, that when God covers the air with dark clouds, it is as if he spread a thick veil between him and men, to deprive them of the sight of his countenance, ⁴⁰² just as if a king, incensed against his subjects, should retire into his secret chamber and hide himself from them. Those take a mistaken view of this verse who bring it forward to prove, in general, the hidden and mysterious character of the glory of God, as if David, with the view of restraining the presumption of human curiosity, had said that God is hidden in darkness in regard to men. God, it is true, is said to dwell in the light which no man can approach unto” (1Ti 6:16;) but the form of expression which David here employs, I have no doubt, ought to be restricted, according to the scope of the passage, to the sense which I have given.

Calvin: Psa 18:12

12.At the brightness, etc The Psalmist again returns to the lightnings which, by dividing and as it were cleaving the clouds, lay open the heaven; and, therefore, he says, that the clouds of God (that is to say, those which he had set before him, in token of his anger, for the purpose of depriving men of the enjoyment of the light of his countenance) passed away at the brightness which was before him These sudden changes affect us with a much more lively sense of the power and agency of God than natural phenomena which move on in one uniform course. He adds, that there followed hail-storm and coals of fire; for when the thunder separates and rends asunder the clouds, it either breaks out in lightnings, or the clouds resolve themselves into hail.

Calvin: Psa 18:13

13.Jehovah thundered David here repeats the same thing in different words, declaring that God thundered from heaven; and he calls the thunder the yoke of God, that we may not suppose it is produced merely by chance or by natural causes, independent of the appointment and will of God. Philosophers, it is true, are well acquainted with the intermediate or secondary causes, from which the thunder proceeds, namely, that when the cold and humid vapours obstruct the dry and hot exhalations in their course upwards, a collision takes place, and by this, together with the noise of the clouds rushing against each other, is produced the rumbling thunder-peal. ⁴⁰⁵ But David, in describing the phenomena of the atmosphere, rises, under the guidance of the Holy Spirit, above the mere phenomena themselves, and represents God to us as the supreme governor of the whole, who, at his will, penetrates into the hidden veins of the earth, and thence draws forth exhalations; who then, dividing them into different sorts, disperses them through the air; who again collects the vapours together, and sets them in conflict with the subtile and dry heats, so that the thunder which follows seems to be a loud pealing voice proceeding from his own mouth. The song in 2^nd Samuel also contains the repetition to which we have referred in the commencement of our remarks on this verse; but the sense of this and the preceding verse, and of the corresponding verses in Samuel, are entirely similar. We should remember what I have said before, that David, under these figures, describes to us the dreadful power of God, the better to exalt and magnify the divine grace, which was manifested in his deliverance. He declares a little after, that this was his intention; for, when speaking of his enemies, he says, (verse 14,) that they were scattered, or put to flight, by the arrows of God; as if he had said, They have been overthrown, not by the hands or swords of men, but by God, who openly launched his thunderbolts against them. Not that he means to affirm that this happened literally, but he speaks in this metaphorical language, because those who were uninstructed and slow to acknowledge the power of God, ⁴⁰⁶ could not otherwise be brought to perceive that God was the author of his deliverance. The import of his words is, Whoever does not acknowledge that I have been preserved by the hand of God, may as well deny that it is God who thunders from heaven, and abolish his power which is manifested in the whole order of nature, and especially in those wonderful changes which we see taking place in the atmosphere. As God shoots lightnings as if they were arrows, the Psalmist has, in the first place, employed this metaphor; and then he has expressed the thing simply by its proper name.

Calvin: Psa 18:15

15.And the sources of the waters were seen In this verse, David doubtless alludes to the miracle which was wrought when the chosen tribes passed through the Red Sea. I have before declared the purpose for which he does this. As all the special benefits which God in old time conferred upon any of the children of Abraham as individuals, were so many testimonies by which he recalled to their remembrance the covenant which he had once entered into with the whole people, to assure them that he would always continue his grace towards them, and that one deliverance might be to them a token or pledge of their perpetual safety, and of the protection of God, David fitly conjoins with that ancient deliverance of the Church the assistance which God had sent from heaven to him in particular. As the grace which he declares God had shown towards him was not to be separated from that first deliverance, since it was, so to speak, a part and an appendage of it, he beholds, as it were at a glance, or in an instant, both the ancient miracle of the drying up of the Red Sea, and the assistance which God granted to himself. In short, God, who once opened up for his people a way through the Red Sea, and then showed himself to be their protector upon this condition, that they should assure themselves of being always maintained and preserved under his keeping, now again displayed his wonderful power in the defense and preservation of one man, to renew the remembrance of that ancient history. From this it appears the more evidently, that David, in using these apparently strange and exaggerated hyperboles, does not recite to us the mere creations of romance to please the fancy, after the manner of the heathen poets, ⁴⁰⁷ but observes the style and manner which God had, as it were, prescribed to his people. At the same time, we ought carefully to mark the reason already adverted to, which constrained him to magnify the grace of God in a style of such splendid imagery, namely, because the greater part of the people never made the grace of God the subject of serious consideration, but, either through wickedness or stupidity, passed over it with shut eyes. The Hebrew word אפיקים , aphikim, which I have rendered sources, properly signifies the channels of rivers; but David, in this passage, evidently means that the very springs or sources of the waters were laid open, and that thus it could be discerned whence proceeds the great and inexhaustible abundance of waters which supply the rivers, and by which they always continue to flow on in their course.

Calvin: Psa 18:16

16.He sent down from above Here there is briefly shown the drift of the sublime and magnificent narrative which has now passed under our review, namely, to teach us that David at length emerged from the profound abyss of his troubles, neither by his own skill, nor by the aid of men, but that he was drawn out of them by the hand of God. When God defends and preserves us wonderfully and by extraordinary means, he is said in Scripture language to send down succor from above; and this sending is set in opposition to human and earthly aids, on which we usually place a mistaken and an undue confidence. I do not disapprove of the opinion of those who consider this as referring to the angels, but I understand it in a more general sense; for by whatever means we are preserved, it is God who having his creatures ready at his nod to do his will, appoints them to take charge of us, and girds or prepares them for succouring us. But, although every kind of aid comes from heaven, David, with good reason, affirms that God had stretched out his hand from on high to deliver him. In speaking thus, he meant to place the astonishing benefit referred to, by way of eminence, above others of a more common kind; and besides, there is in this expression a tacit comparison between the unusual exercise of the power of God here celebrated, and the common and ordinary means by which he succours his people. When he says, that God drew him out of great waters, it is a metaphorical form of expression. By comparing the cruelty of his enemies to impetuous torrents, by which he might have been swallowed up a hundred times, he expresses more clearly the greatness of the danger; as if he had said, I have, contrary to the expectation of men, escaped, and been delivered from a deep abyss in which I was ready to be overwhelmed. In the following verse he expresses the thing simply and without a figure, declaring that he had been delivered from a strong enemy, ⁴⁰⁸ who mortally hated and persecuted him. The more to exalt and magnify the power of God, he directs our attention to this circumstance, that no strength or power of men had been able to prevent God from saving him, even when he was reduced to the greatest extremity of distress. As in the end of the verse there is the Hebrew particle כי , ki, which generally denotes the cause of what is predicated, almost all interpreters agree in explaining the verse thus: God has succoured me from above, because my enemies were so numerous and so strong that no relief was to be expected by the mere aid of men. From this we deduce a very profitable doctrine, namely, that the most seasonable time for God to aid his people is when they are unable to sustain the assaults of their enemies, or rather, when, broken and afflicted, they sink under their violence, like the wretched man who having in a shipwreck lost all hope of being able to swim to the shore, sinks with great rapidity to the bottom of the deep. The particle יכ , ki, however, might also be explained by the adversative particle although, in this way: Although the enemies of David were superior to him in number and power, he nevertheless was saved.

Calvin: Psa 18:18

18.They had prevented me in the day of my calamity ⁴⁰⁹ The Psalmist here confirms in different words the preceding sentence, namely, that he had been sustained by the aid of God, when there was no way of escaping by the power of man. He tells us how he had been besieged on all sides, and that not by an ordinary siege, inasmuch as his enemies, in persecuting him, always molested him most in the time of his calamity. From this circumstance it is the more evident that he had obtained enlargement by no other means than by the hand of God. Whence proceeded so sudden a restoration from death to life, but because God intended to show that he has in his hand, and under his absolute control, the issues of death? In short, the Psalmist ascribes his deliverance to no other cause than the mere good pleasure of God, that all the praise might redound to him alone: He delivered me, because he loved me, or had a good will to me. In mentioning the good pleasure of God, he has a special respect to his own calling to be king. The point on which he principally insisted is, that the assaults which were made upon him, and the conflicts which he had to sustain, were stirred up against him for no other reason but because he had obeyed the call of God, and followed with humble obedience the revelation of his oracle. Ambitious and turbulent men, who are carried headlong by their unruly lusts, inconsiderately to attempt any thing, and who, by their rashness, involve themselves in dangers, may often accomplish their undertakings by vigorous and resolute efforts, but at length a reverse takes place, and they are stopt short in their career of success, for they are unworthy of being sustained and prospered by God, since, without having any warrant or foundation for what they do in his call, they would raise their insane structures even to heaven, and disturb all around them. In short, David testifies, by this expression, that the assistance of God had never failed him, because he had not thrust himself into the office of king of his own accord, but that when he was contented with his humble condition, and would willingly have lived in obscurity, in the sheep-cotes, or in his father’s hut, he had been anointed by the hand of Samuel, which was the symbol of his free election by God to fill the throne.

Calvin: Psa 18:20

20.Jehovah rewarded me David might seem at first sight to contradict himself; for, while a little before he declared that all the blessings which he possessed were to be traced to the good pleasure of God, he now boasts that God rendered to him a just recompense. But if we remember for what purpose he connects these commendations of his own integrity with the good pleasure of God, it will be easy to reconcile these apparently conflicting statements. He has before declared that God was the sole author and originator of the hope of coming to the kingdom which he entertained, and that he had not been elevated to it by the suffrages of men, nor had he rushed forward to it through the mere impulse of his own mind, but accepted it because such was the will of God. Now he adds, in the second place, that he had yielded faithful obedience to God, and had never turned aside from his will. Both these things were necessary; first, that God should previously show his favor freely towards David, in choosing him to be king; and next, that David, on the other hand, should, with an obedient spirit, and a pure conscience, receive the kingdom which God thus freely gave him; and farther, that whatever the wicked might attempt, with the view of overthrowing or shaking his faith, he should nevertheless continue to adhere to the direct course of his calling. Thus, then, we see that these two statements, so far from disagreeing with each other, admirably harmonise. David here represents God as if the president ⁴¹¹ of a combat, under whose authority and conduct he had been brought forth to engage in the combats. Now that depended upon election, in other words, upon this, that God having embraced him with his favor, had created him king. He adds in the verses which immediately follow, that he had faithfully performed the duties of the charge and office committed to him even to the uttermost. It is not, therefore, wonderful if God maintained and protected David, and even showed, by manifest miracles, that he was the defender of his own champion, ⁴¹² whom he had, of his own free choice, admitted to the combat, and who he saw had performed his duty with all fidelity. We ought not, however, to think that David, for the sake of obtaining praise among men, has here purposely indulged in the language of vain boasting; we ought rather to view the Holy Spirit as intending by the mouth of David to teach us the profitable doctrine, that the aid of God will never fail us, provided we follow our calling, keep ourselves within the limits which it prescribes, and undertake nothing without the command or warrant of God. At the same time, let this truth be deeply fixed in our minds, that we can only begin an upright course of life when God of his good pleasure adopts us into his family, and in effectually calling, anticipates us by his grace, without which neither we nor any creature would give him an opportunity of bestowing this blessing upon us. ⁴¹³

There, however, still remains one question. If God rendered to David a just recompense, it may be said, does it not seem, when he shows himself liberal towards his people, that he is so in proportion as each of them has deserved? I answer, When the Scripture uses the word reward or recompense, it is not to show that God owes us any thing, and it is therefore a groundless and false conclusion to infer from this that there is any merit or worth in works. God, as a just judge, rewards every man according to his works, but he does it in such a manner, as to show that all men are indebted to him, while he himself is under obligation to no one. The reason is not only that which St Augustine has assigned, namely, that God finds no righteousness in us to recompense, except what he himself has freely given us, but also because, forgiving the blemishes and imperfections which cleave to our works, he imputes to us for righteousness that which he might justly reject. If, therefore, none of our works please God, unless the sin which mingles with them is pardoned, it follows, that the recompense which he bestows on account of them proceeds not from our merit, but from his free and undeserved grace. We ought, however, to attend to the special reason why David here speaks of God rewarding him according to his righteousness. He does not presumptuously thrust himself into the presence of God, trusting to or depending upon his own obedience to the law as the ground of his justification; but knowing that God approved the affection of his heart, and wishing to defend and acquit himself from the false and wicked calumnies of his enemies, he makes God himself the judge of his cause. We know how unjustly and shamefully he had been loaded with false accusations, and yet these calumnies did not so much bear against the honor and name of David as against the welfare and estate of the whole Church in common. It was indeed mere private spite which stirred up Saul, and drove him into fury against David, and it was to please the king that all other men were so rancorous against an innocent individual, and broke forth so outrageously against him; but Satan, there is no doubt, had a prime agency in exciting these formidable assaults upon the kingdom of David, and by them he endeavored to accomplish his ruin, because in the person of this one man God had placed, and, as it were, shut up the hope of the salvation of the whole people. This is the reason why David labors so carefully and so earnestly to show and to maintain the righteousness of his cause. When he presents and defends himself before the judgment-seat of God against his enemies, the question is not concerning the whole course of his life, but only respecting one certain cause, or a particular point. We ought, therefore, to attend to the precise subject of his discourse, and what he here debates. The state of the matter is this: His adversaries charged him with many crimes; first, of rebellion and treason, accusing him of having revolted from the king his father-in-law; in the second place, of plunder and robbery, as if, like a robber, he had taken possession of the kingdom; thirdly, of sedition, as if he had thrown the kingdom into confusion when it enjoyed tranquillity; and, lastly, of cruelty and many flagitious actions, as if he had been the cause of murders, and had prosecuted his conspiracy by many dangerous means and unlawful artifices. David, in opposition to these accusations, with the view of maintaining his innocence before God, protests and affirms that he had acted uprightly and sincerely in this matter, inasmuch as he attempted nothing without the command or warrant of God; and whatever hostile attempts his enemies made against him, he nevertheless always kept himself within the bounds prescribed by the Divine Law. It would be absurd to draw from this the inference that God is merciful to men according as he judges them to be worthy of his favor. Here the object in view is only to show the goodness of a particular cause, and to maintain it in opposition to wicked calumniators; and not to bring into examination the whole life of a man, that he may obtain favor, and be pronounced righteous before God. In short, David concludes from the effect and the issue, that his cause was approved of by God, not that one victory is always and necessarily the sign of a good cause, but because God, by evident tokens of his assistance, showed that he was on the side of David.

Calvin: Psa 18:21

21.For I have kept the ways of Jehovah He had spoken in the preceding verse of the cleanness of his hands, but finding that men judged of him perversely, and were very active in spreading evil reports concerning him, ⁴¹⁴ he affirms that he had kept the ways of the Lord, which is equivalent to his appealing the matter to the judgment-seat of God. Hypocrites, it is true, are accustomed confidently to appeal to God in the same way; yea, there is nothing which they are more forward in doing than in dallying with the sacred name of God, and making it a cover to conceal their hypocrisy; but David brings forward nothing which men might not have certainly known to be true, if any regard to justice had existed among them. Let us, therefore, from his example, endeavor above all things to have a good conscience. And, in the second place, let us have the magnanimity to despise the false judgments of men, and to look up to heaven for the vindicator of our character and cause. He adds, I have not wickedly departed from my God This implies, that he always aimed directly at the mark of his calling, although the ungodly attempted many things to overthrow his faith. The verb which he uses does not denote one fall only, but a defection which utterly removes and alienates a man from God. David, it is true, sometimes fell into sin through the weakness of the flesh, but he never desisted from following after godliness, nor deserted the service to which God had called him.

Calvin: Psa 18:22

22.For all his judgments were before me He now shows how he came to possess that unbending rectitude of character, by which he was enabled to act uprightly amidst so many and so grievous temptations, namely, because he always applied his mind to the study of the law of God. As Satan is daily making new assaults upon us, it is necessary for us to have recourse to arms, and it is meditation upon the Divine Law which furnishes us with armor to resist. Whoever, therefore, would desire to persevere in uprightness and integrity of life, let them learn to exercise themselves daily in the study of the word of God; for, whenever a man despises or neglects instruction, he easily falls into carelessness and stupidity, and all fear of God vanishes from his mind. I do not intend here to make any subtle distinction between these two words, judgments and ordinances. If, however, any person is inclined to make a distinction between them, the best distinction is to refer judgments to the second table of the law, and ordinances, or statutes, which in Hebrew are called חוכות , chukoth, to the duties of piety and the exercises immediately connected with the worship of God.

Calvin: Psa 18:23

23.I was also upright with him All the verbs in this verse are put by David in the future tense, I will be upright, etc. because he does not boast of one act only, or of a good work performed by fits and starts, but of steady perseverance in an upright course. What I have said before, namely, that David takes God for his judge, as he saw that he was wrongfully and unrighteously condemned by men, appears still more clearly from what he here says, “I have been upright with him.” The Scriptures, indeed, sometimes speak in similar terms of the saints, to distinguish them from hypocrites, who content themselves with wearing the outward mask of religious observances; but it is to disprove the false reports which were spread against him that David thus confidently appeals to God with respect to them. This is still more fully confirmed by the repetition of the same thing which is made a little after, According to the cleanness of my hands before his eyes In these words there is evidently a contrast between the eyes of God and the blinded or malignant eyes of the world; as if he had said, I disregard false and wicked calumnies, provided I am pure and upright in the sight of God, whose judgment can never be perverted by malevolent or other vicious and perverse affections. Moreover, the integrity which he attributes to himself is not perfection but sincerity, which is opposed to dissimulation and hypocrisy. This may be gathered from the last clause of the 23^rd verse, where he says, I have kept myself from my iniquity In thus speaking, he tacitly acknowledges that he had not been so pure and free from sinful affections as that the malignity of his enemies did not frequently excite indignation within him, and gall him to the heart. He had therefore to fight in his own mind against many temptations, for as he was a man, he must have felt in the flesh on many occasions the stirrings of vexation and anger. But this was the proof of his virtue, that he imposed a restraint upon himself, and refrained from whatever he knew to be contrary to the word of God. A man will never persevere in the practice of uprightness and of godliness, unless he carefully keep himself from his iniquity.

Calvin: Psa 18:25

25.With the merciful, etc David here prosecutes the same subject. In considering the grace of God by which he had been delivered, he brings it forward as a proof of his integrity, and thus triumphs over the unfounded and disgraceful calumnies of his enemies. Hypocrites, I confess, are also accustomed to act in the same way; for prosperity and the success of their affairs so elates them that they are not ashamed proudly to vaunt themselves not only against men, but even against God. As such persons, however, openly mock God, when, by his long-suffering, he allures them to repentance, their wicked and unhappy presumption has no resemblance to the boasting by which we here see David encouraging himself. He does not abuse the forbearance and mercy of God by palliating or spreading a specious varnish over his iniquities, because God bears with them; but having, by the manifold aids he had received from God, experienced beyond doubt that he was merciful to him, he justly viewed them as evident testimonies of the divine favor towards him. And we ought to mark well this difference between the ungodly and the faithful, namely, that the former, intoxicated with prosperity, unblushingly boast of being acceptable to God, while yet they disregard him, and rather sacrifice to Fortune, and make it their God; ⁴¹⁹ whereas the latter in their prosperity magnify the grace of God, from the deep sense of his grace with which their consciences are affected. Thus David here boasts that God had succoured him on account of the justice of his cause. For, in the first place, we must adapt the words to the scope of the whole discourse, and view them as implying that God, in so often delivering an innocent man from death, when it was near him, showed, indeed, that he is merciful towards the merciful, and pure towards the pure. In the second place, we must view the words as teaching the general doctrine, that God never disappoints his servants, but always at length deals graciously with them, provided they wait for his aid with meekness and patience. To this purpose Jacob said, in Gen 30:33,

“God will make my righteousness to return upon me.”

The scope of the discourse is, that the people of God should entertain good hope, and encourage themselves to practice uprightness and integrity, since every man shall reap the fruit of his own righteousness.

Calvin: Psa 18:26

The last clause of the 26^th verse, where it is said, With the perverse thou wilt show thyself perverse, seems to convey a meaning somewhat strange, but it does not imply any thing absurd; yea, rather, it is not without good reason that the Holy Spirit uses this manner of speaking; for he designs thereby to awaken hypocrites and the gross despisers of God, who lull themselves asleep in their vices without any apprehension of danger. ⁴²⁰ We see how such persons, when the Scripture proclaims the sore and dreadful judgments of God, and when also God himself denounces terrible vengeance, pass over all these things, without giving themselves any trouble about them. Accordingly, this brutish, and, as it were, monstrous stupidity which we see in men, compels God to invent new forms of expression, and, as it were, to clothe himself with a different character. There is a similar sentence in Lev 26:21, where God says, “And if ye walk contrary unto [ or perversely with] me, then will I also walk contrary unto [ or perversely or roughly, or at random against] you;” as if he had said, that their obstinacy and stubbornness would make him on his part forget his accustomed forbearance and gentleness, and cast himself recklessly or at random against them. ⁴²¹ We see, then, what the stubborn at length gain by their obduracy; it is this, that God hardens himself still more to break them in pieces, and if they are of stone, he causes them to feel that he has the hardness of iron. Another reason which we may assign for this manner of speaking is, that the Holy Spirit, in addressing his discourse to the wicked, commonly speaks according to their own apprehension. When God thunders in good earnest upon them, they transform him, through the blind terrors which seize upon them, into a character different from his real one, inasmuch as they conceive of nothing as entering into it but barbarity, cruelty, and ferocity. We now see the reason why David does not simply attribute to God the name and office of judge, but introduces him as armed with impetuous violence, for resisting and overcoming the perverse, according as it is said in the common proverb, A tough knot requires a stout wedge.

Calvin: Psa 18:27

27.For thou wilt save the afflicted people This verse contains the correction of a mistake into which we are very ready to fall. As experience shows that the merciful are often severely afflicted, and the sincere involved in troubles of a very distressing description, to prevent any from regarding the statement as false that God deals mercifully with the merciful, David admonishes us that we must wait for the end; for although God does not immediately run to succor the good, yet, after having exercised their patience for a time, he lifts them up from the dust on which they lay prostrate, and brings effectual relief to them, even when they were in despair. Whence it follows, that we ought only to judge by the issue how God shows himself merciful towards the merciful and pure towards the pure. If he did not keep his people in suspense and waiting long for deliverance from affliction, it could not be said that it is his prerogative to save the afflicted. And it is no small consolation, in the midst of our adversities, to know that God purposely delays to communicate his assistance, which otherwise is quite prepared, that we may experience his goodness in saving us after we have been afflicted and brought low. ⁴²² Nor ought we to reckon the wrongs which are inflicted upon us too bitter, since they excite God to show towards us his favor which bringeth salvation. As to the second clause of this verse, the reading is a little different in the song in the 2^nd Book of Samuel, where the words are, Thine eyes are against the proud to cast them down. But this difference makes no alteration as to the meaning, except that the Holy Spirit there more plainly threatens the proud, that, as God is on the watch to overthrow them, it is impossible for them to escape destruction. The substance of both places is this: The more the ungodly indulge in gratifying their own inclinations, without any fear of danger, and the more proudly they despise the afflicted poor who are under their feet, they are so much the nearer to destruction. Whenever, therefore, they cruelly break forth against us with mockery and contempt, let us know that there is nothing which prevents God from repelling their headstrong pertinacity, but that their pride is not yet come to its height.

Calvin: Psa 18:28

28.For thou shalt light my lamp In the song in Samuel, the form of the expression is somewhat more precise; for there it is said not that God lights our lamp, but that he himself is our lamp. The meaning, however, comes to the same thing, namely, that it was by the grace of God that David, who had been plunged in darkness, returned to the light. David does not simply give thanks to God for having lighted up a lamp before him, but also for having converted his darkness into light. He, therefore, acknowledges that he had been reduced to such extremity of distress, that he was like a man whose condition was forlorn and hopeless; for he compares the confused and perplexed state of his affairs to darkness. This, indeed, by the transference of material things to things spiritual, may be applied to the spiritual illumination of the understanding; but, at the same time, we must attend to the subject of which David treats, that we may not depart from the true and proper meaning. Now, as he acknowledges that he had been restored to prosperity by the favor of God, which was to him, as it were, a life-giving light, let us, after his example, regard it as certain that we will never have the comfort of seeing our adversities brought to an end, unless God disperse the darkness which envelops us, and restore to us the light of joy. Let it not, however, be distressing to us to walk through darkness, provided God is pleased to perform to us the office of a lamp. In the following verse, David ascribes his victories to God, declaring that, under his conduct, he had broken through the wedges or phalanxes of his enemies, and had taken by storm their fortified cities. ⁴²⁵ Thus we see that, although he was a valiant warrior, and skilled in arms, he arrogates nothing to himself. As to the tenses of the verbs, we would inform our readers once for all, that in this psalm David uses the past and the future tenses indifferently, not only because he comprehends different histories, but also because he presents to himself the things of which he speaks as if they were still taking place before his eyes, and, at the same time, describes a continued course of the grace of God towards him.

Calvin: Psa 18:30

30.The way of God is perfect The phrase, The way of God, is not here taken for his revealed will, but for his method of dealing towards his people. The meaning, therefore, is, that God never disappoints or deceives his servants, nor forsakes them in the time of need, (as may be the case with men who do not aid their dependants, except in so far as it contributes to their own particular advantage,) but faithfully defends and maintains those whom he has once taken under his protection. But we will never have any nearness to God, unless he first come near to us by his word; and, for this reason, David, after having asserted that God aids his people in good earnest, adds, at the same time, that his word is purified. Let us, therefore, rest assured that God will actually show himself upright towards us, seeing he has promised to be the guardian and protector of our welfare, and his promise is certain and infallible truth. That by the word we are not here to understand the commandments, but the promises of God, is easily gathered from the following clause, where it is said, He is a shield to all those who trust in him It seems, indeed, a common commendation to say, that the word of God is pure, and without any mixture of fraud and deceit, like silver which is well refined and purified from all its dross. But our unbelief is the cause why God, so to speak, is constrained to use such a similitude, for the purpose of commending and leading us to form exalted conceptions of the steadfastness and certainty of his promises; for whenever the issue does not answer our expectation, there is nothing to which we are naturally more prone than forthwith to begin to entertain unhallowed and distrustful thoughts of the word of God. For a farther explanation of these words, we would refer our readers to our remarks on Psa 12:6.

Calvin: Psa 18:31

31.For who is God besides Jehovah? David here, deriding the foolish inventions of men, who, according to their own fancy, make for themselves tutelary gods, ⁴²⁶ confirms what I have said before, that he never undertook any thing but by the authority and command of God. If he had passed beyond the limits of his calling, he could not with such confidence have said that God was on his side. Besides, although in these words he opposes to the true God all the false gods invented by men, his purpose, at the same time, is to overthrow all the vain hopes in which the world is wrapped up, and by which it is carried about, and prevented from resting in God. The question which David here treats of is not the bare title and name of God, but he declares that whatever assistance we need we should seek it from God, and from no other quarter, because he alone is endued with power: Who is strong except our God? We should, however, attend to the design of David, which I have first adverted to, namely, that, by confidently representing God as opposed to all his enemies, and as the leader, under whose standard he had valiantly fought against them, he means to affirm that he had attempted nothing according to his own fancy, or with an evil and condemning conscience.

Calvin: Psa 18:32

32.It is God who hath girded This is a metaphor taken either from the belt or girdle of a warrior, or from the reins, in which the Scripture sometimes places a man’s vigor or strength. It is, therefore, as if he had said, I, who would otherwise have been feeble and effeminate, have been made strong and courageous by the power of God. He afterwards speaks of the success itself with which God had favored him; for it would not be enough for persons to have prompt and active courage, nor even to excel in strength, if their undertakings were not at the same time crowned with a prosperous issue. Irreligious men imagine that this proceeds from their own prudence, or from fortune; but David ascribes it to God alone: It is God who hath made my way perfect. The word way is here to be understood of the course of our actions, and the language implies, that whatever David undertook, God, by his blessing, directed it to a successful issue.

Calvin: Psa 18:33

David, having taken many strongholds which, on account of their steep and difficult access, were believed to be impregnable, extols the grace of God in this particular. When he says that God had given him feet like hinds’ feet, he means that he had given him unusual swiftness, and such as does not naturally belong to men. The sense, therefore, is, that he had been aided by God in an extraordinary manner, so that like a roe he climbed with amazing speed over inaccessible rocks. He calls the strongholds, which, as conqueror, he had obtained by right of war, his high places; for he could justly boast that he took possession of nothing which belonged to another man, inasmuch as he knew that he had been called to occupy these fortresses by God. When he says that his hands had been taught and framed to war, he confesses that he had not acquired his dexterity in fighting by his own skill, nor by exercise and experience, but had obtained it as a gift through the singular goodness of God. It is true in general, that strength and skill in war proceed only from a secret virtue communicated by God; but David immediately after shows that he had been furnished with greater strength for carrying on his wars than what men commonly possess, inasmuch as his arms were sufficiently strong to break even bows of brass in pieces True, he had by nature a vigorous and powerful bodily frame; but the Scripture describes him as a man of low stature, and the similitude itself which he here uses implies something surpassing the natural strength of man. In the following verse, he declares that it was by the grace of God alone that he had escaped, and been kept in perfect safety: Thou hast also given me the shield of thy salvation. By the phrase, the shield of God’s salvation, he intimates, that if God had not wonderfully preserved him, he would have been exposed unprotected to many deadly wounds; and thus God’s shield of salvation is tacitly opposed to all the coverings and armor with which he had been provided. He again ascribes his safety to the free goodness of God as its cause, which he says had increased him, or more and more carried him forward in the path of honor and success; for, by the word increase, he means a continuation and an unintermitted and ever growing augmentation of the tokens of the divine favor towards him.

Defender: Psa 18:7

Psa 18:7-16 gives a graphic description of a tremendous convulsion of nature, involving earthquakes, volcanic eruptions, great winds and lightnings, thick darkness, hail stones and deep waters. According to the superscript, David is believed to have written this psalm after the Lord delivered him from the hands of Saul, but no such upheavals took place on these occasions. Commentators usually assume that David was using very picturesque poetic imagery to express his awe and relief when God providentially saved him from Saul's murderous purposes. The source of this imagery must have been either some real event he had experienced or more likely a vision of some great cataclysm of the past, sent to deliver God's people from their enemies. The most likely model for David's figurative narrative would have been the global flood that convulsed the antediluvian world in the days of Noah."

Defender: Psa 18:16

If this colorful remembrance of the past does reflect the great deluge, then this concluding verse speaks of Noah being saved from the mighty waters of the Flood as an analogous experience to David's deliverance from Saul."

TSK: Psa 18:1

in the day : Psa 34:19; Exod. 15:1-21; Judg. 5:1-31; 1Sa 2:1-10; Isa 12:1-6

I will : Psa 116:1-6, Psa 144:1, Psa 144:2; 1Jo 4:19

my : Psa 18:32, Psa 28:7, Psa 28:8, Psa 118:14; Isa 12:2; Phi 4:13; Col 1:11

TSK: Psa 18:2

Lord : Psa 28:1, Psa 62:2, Psa 62:7; Isa 32:2

fortress : Psa 91:2, Psa 144:2; Jer 16:19

strength : Heb. rock

whom : Heb 2:13

buckler : Psa 91:4; Pro 2:7

horn : Psa 132:17; 2Sa 22:3

high : Pro 18:10

TSK: Psa 18:3

I will : Psa 5:2, Psa 5:3, Psa 28:1, Psa 28:2, Psa 55:16, Psa 62:8; 2Sa 22:4; Phi 4:6, Phi 4:7

who : Psa 65:1, Psa 65:2, Psa 76:4; Neh 9:5; Rev 4:11, Rev 5:12-14

so shall : Psa 50:15, Psa 91:15; Luk 1:71; Act 2:21; Rom 8:31-39

TSK: Psa 18:4

sorrows : Psa 116:3; 2Sa 22:5, 2Sa 22:6; Isa 13:8, Isa 53:3, Isa 53:4; Mat 26:38, Mat 26:39; Mar 14:33, Mar 14:34; 2Co 1:9

floods : Psa 22:12, Psa 22:13, Psa 22:16; Jon 2:2-7; Mat 26:47, Mat 26:55, Mat 27:24, Mat 27:25, Mat 27:39-44; Act 21:30

ungodly men : Heb. Belial

TSK: Psa 18:5

The sorrows : or, cords, Psa 86:13, Psa 88:3-8, Psa 88:15-17; Act 2:24

snares : Ecc 9:12

TSK: Psa 18:6

distress : Psa 18:3, Psa 18:4, Psa 50:15, Psa 130:1, Psa 130:2; Mar 14:36; Act 12:5

heard : Psa 5:7, Psa 11:4, Psa 27:4, Psa 27:5; 2Sa 22:7; Hab 2:20; Rev 11:19

my cry : Exo 2:23; 1Ki 8:27-30; 2Ch 30:27

TSK: Psa 18:7

earth : Psa 114:4-7; Mat 28:2; Act 4:31, Act 16:25, Act 16:26

foundations : Psa 46:2; Deu 32:22; Jer 4:24; Eze 38:19, Eze 38:20; Hab 3:6, Hab 3:10; Zec 14:4; 1Co 13:2

TSK: Psa 18:8

went : Psa 11:6, Psa 21:9, Psa 74:1, Psa 104:32, Psa 144:5, Psa 144:6; Gen 19:28; Lev 10:2; Num 11:1, Num 16:35; Deu 29:20, Deu 29:23, Deu 29:24, 2Th 1:8

out of his : Heb. by his

fire : Dan 7:10; Amo 4:11; Nah 1:5, Nah 1:6; Rev 11:5

TSK: Psa 18:9

He bowed : Jehovah is here represented as a mighty warrior going forth to fight the battles of David. When He descended to the engagement, the very heavens bowed to render his descent more awful: His military tent was substantial darkness; the voice of His thunder was the warlike alarm which sounded to battle; the chariot in which He rode was the thick clouds of heaven, conducted by cherubs, and carried on by the irresistible force and rapid wings of an impetuous tempest; and the darts and weapons He employed were thunder-bolts, lightnings, fiery hail, deluging rains, and stormy winds! No wonder that when God arose all His enemies were scattered, and those that hated Him fled before Him. Psa 68:4, Psa 144:5-15; Deu 33:26; 2Sa 22:10; Isa 51:6; Joe 3:16; Mat 24:29; Heb 12:26; 2Pe 3:10; Rev 20:11

darkness : Deu 5:22, Deu 5:23; Mar 15:33; Joh 13:7

TSK: Psa 18:10

rode : Psa 99:1; 2Sa 22:11, 2Sa 22:12; Eze 1:5-14, Eze 10:20-22

he did fly : Psa 104:3

TSK: Psa 18:11

secret : Psa 27:5, Psa 81:7, Psa 91:1

thick : Psa 97:2; Deu 4:11; Joe 2:2

TSK: Psa 18:12

At the : Psa 97:3, Psa 97:4; Hab 3:4, Hab 3:5; Mat 17:2, Mat 17:5

hail : Exo 9:23, Exo 9:24; Jos 10:11; 2Sa 22:13-15; Rev 16:21

TSK: Psa 18:13

thundered : Psa 78:48, Psa 104:7; Exo 20:18; 1Sa 7:10; Job 40:9; Joh 12:29; Rev 4:5, Rev 8:5; Rev 19:6

Highest : Psa 29:3, Psa 29:4; Eze 10:5

coals : Psa 120:3, Psa 120:4, Psa 140:10; Deu 32:24 *marg. Hab 3:5

TSK: Psa 18:14

Yea : Psa 21:12, Psa 77:17; Num 24:8; Deu 32:23, Deu 32:42; Jos 10:10; Job 6:4; Isa 30:30; Hab 3:11

he shot : Psa 144:6; Job 38:35, Job 40:9-12; Zec 9:14, Zec 9:15

TSK: Psa 18:15

channels : Psa 74:15, Psa 106:9; Exo 15:8; Jos 3:13-16; 2Sa 22:16

foundations : Psa 104:5; Job 38:4-6; Jer 31:37; Jon 2:6; Mic 6:2

O Lord : 2Ki 19:7; Job 4:9; Isa 11:4, Isa 30:27, Isa 30:28, Isa 30:33

TSK: Psa 18:16

He sent : Psa 57:3, Psa 144:7

drew : Psa 18:43, Psa 40:1-3; Exo 2:10; 2Sa 22:17

many waters : or, great waters, Jon 2:5, Jon 2:6; Rev 17:15

TSK: Psa 18:17

strong : Psa 38:19; 2Sa 22:1, 2Sa 22:18; Heb 2:14, Heb 2:15

them : Psa 18:40, Psa 18:41, Psa 9:13, Psa 25:19, Psa 69:4-14, Psa 118:7; Job 16:9; Luk 19:14

they were : Psa 35:10; Eph 6:10-12

TSK: Psa 18:18

me in : Deu 32:35; 2Sa 22:19; Jer 18:17; Oba 1:10-14; Zec 1:15

but : Psa 46:1, Psa 46:2, Psa 46:11; 1Sa 30:6

TSK: Psa 18:19

brought : Psa 18:36, Psa 31:8, Psa 40:2, Psa 118:5; Job 36:16

because : Psa 37:23; 2Sa 22:18-27; 1Ki 10:9

TSK: Psa 18:20

rewarded : Psa 58:11; 1Sa 24:17, 1Sa 24:20; Pro 11:18; Isa 49:4, Isa 62:11; Mat 6:4; 1Co 3:8

cleanness : Psa 18:24, Psa 7:3, Psa 24:4, Psa 26:6; 1Sa 24:11-13; Heb 7:26

TSK: Psa 18:21

For I : Psa 17:4, Psa 26:1, Psa 119:10, Psa 119:11; Act 24:16; 1Th 2:10

have not : Psa 119:102; 1Sa 15:11; 1Jo 2:19

TSK: Psa 18:22

For all : Psa 119:13, Psa 119:128; Joh 5:14

I did : Psa 119:112, Psa 119:117

TSK: Psa 18:23

upright : Psa. 7:1-8:9, Psa 11:7, Psa 17:3, Psa 37:27; 1Sa 26:23; 1Ch 29:17

before : Heb. with

I kept : Mat 5:29, Mat 5:30, Mat 18:8, Mat 18:9

TSK: Psa 18:24

the Lord recompensed me : Rth 2:12; Mat 10:41, Mat 10:42; 2Th 1:6, 2Th 1:7; Heb 6:16

in his eyesight : Heb. before his eyes

TSK: Psa 18:25

With the : Psa 41:1-4, Psa 112:4-6; Neh 9:17; Isa 57:1, Isa 57:2, Isa 58:7, Isa 58:8; Mat 18:33-35; Luk 6:35-38

thou wilt : Isa 26:7; Eze 18:25-30; Rom 9:14

TSK: Psa 18:26

froward : Psa 109:17-19; Lev 26:23, Lev 26:24, Lev 26:27, Lev 26:28; Pro 3:34; Rom 2:4-6, Rom 2:9; Jam 2:13

show thyself froward : or, wrestle

TSK: Psa 18:27

save : Psa 9:18, Psa 34:6, Psa 34:19, Psa 40:17; 2Sa 22:28; Isa 57:15, Isa 66:2; Luk 1:52, Luk 1:53; 2Co 8:9; Jam 2:5

bring : Psa 10:4, Psa 17:10, Psa 17:13, Psa 101:5; Pro 6:16, Pro 6:17, Pro 30:12; Isa 3:9, Isa 10:12; Luk 18:14

TSK: Psa 18:28

thou wilt : Psa 112:4; Job 18:6, Job 29:3

candle : or, lamp, Psa 132:17; 2Sa 22:29; 1Ki 11:36; Pro 20:27; Isa 62:1

my God : Isa 42:16; Mat 4:16; Luk 1:79; 1Pe 2:9

TSK: Psa 18:29

by thee : Psa 44:6, Psa 44:7, Psa 144:1, Psa 144:10; 1Sa 17:49, 1Sa 23:2, 1Sa 30:8; 2Sa 5:19, 2Sa 5:20, 2Sa 5:25; Eph 6:10-13; Col 2:15; Rev 3:21

run : or, broken

by my God : 2Sa 22:30; 1Co 15:10; 2Co 12:9, 2Co 12:10

TSK: Psa 18:30

his way : Psa 19:7, Psa 25:10; Deu 32:4; 2Sa 22:31; Dan 4:37; Rom 12:2; Rev 15:3

tried : or, refined, Psa 12:6, Psa 19:8-10, Psa 119:140; Pro 30:5

a buckler : Psa 18:2, Psa 17:7, Psa 84:11, Psa 84:12

TSK: Psa 18:31

Psa 86:8; Deu 32:31, Deu 32:39; 1Sa 2:2; 2Sa 22:32; Isa 45:5, Isa 45:21, Isa 45:22

TSK: Psa 18:32

girdeth : The girdle was a necessary part of the eastern dress: It strengthened and supported the loins; served to confine the garments close to the body; and to tuck them in when journeying. The strength of God was to his soul what the girdle was to his body. Psa 28:7, Psa 91:2, Psa 93:1; Isa 45:5; 2Co 3:5

maketh : 2Sa 22:33

TSK: Psa 18:33

maketh : 2Sa 2:18

high : Deu 32:13, Deu 33:29; 2Sa 22:14; Hab 3:19

TSK: Psa 18:34

teacheth : Psa 144:1; 2Sa 22:36; Isa 28:6, Isa 45:1

so that : Psa 46:9; Jer 49:35; Hos 1:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 18:1

I will love thee, O Lord - This verse is not found in the song in 2 Sam. 22. It appears to have been added after the first composition of the psalm, either by David as expressive of his ardent love for the Lord in view of his merciful interpositions in his behalf, and on the most careful and most mature review of those mercies, or by the collector of the Psalms when they were adapted to purposes of public worship, as a proper commencement of the psalm - expressive of the feeling which the general tenor of the psalm was fitted to inspire. It is impossible now to determine by whom it was added; but no one can doubt that it is a proper commencement of a psalm that is designed to recount so many mercies. It is the feeling which all should have when they recall the goodness of God to them in their past lives.

My strength - The source of my strength, or from whom all my strength is derived. So Psa 27:1, "The Lord is the strength of my life."Psa 28:8, "he is the saving strength of his anointed."Compare Psa 29:11; Psa 46:1; Psa 73:26; Psa 81:1; Psa 140:7.

Barnes: Psa 18:2

The Lord is my rock - The idea in this expression, and in the subsequent parts of the description, is that he owed his safety entirely to God. He had been unto him as a rock, a tower, a buckler, etc. - that is, he had derived from God the protection which a rock, a tower, a citadel, a buckler furnished to those who depended on them, or which they were designed to secure. The word "rock"here has reference to the fact that in times of danger a lofty rock would be sought as a place of safety, or that men would fly to it to escape from their enemies. Such rocks abound in Palestine; and by the fact that they are elevated and difficult of access, or by the fact that those who fled to them could find shelter behind their projecting crags, or by the fact that they could find security in their deep and dark caverns, they became places of refuge in times of danger; and protection was often found there when it could not be found in the plains below. Compare Jdg 6:2; Psa 27:5; Psa 61:2. Also, Josephus, Ant., b. xiv., ch. xv.

And my fortress - He has been to me as a fortress. The word fortress means a place of defense, a place so strengthened that an enemy could not approach it, or where one would be safe. Such fortresses were often constructed on the rocks or on hills, where those who fled there would be doubly safe. Compare Job 39:28. See also the notes at Isa 33:16.

And my deliverer - Delivering or rescuing me from my enemies.

My God - Who hast been to me a God; that is, in whom I have found all that is implied in the idea of "God"- a Protector, Helper, Friend, Father, Saviour. The notion or idea of a "God"is different from all other ideas, and David had found, as the Christian now does, all that is implied in that idea, in Yahweh, the living God.

My strength - Margin, "My rock"So the Hebrew, although the Hebrew word is different from that which is used in the former part of the verse. Both words denote that God was a refuge or protection, as a rock or crag is to one in danger (compare Deu 32:37), though the exact difference between the words may not be obvious.

In whom I will trust - That is, I have found him to be such a refuge that I could trust in him, and in view of the past I will confide in him always.

My buckler - The word used here is the same which occurs in Psa 3:3, where it is translated "shield."See the notes at that verse.

And the horn of my salvation - The "horn"is to animals the means of their defense. Their strength lies in the horn. Hence, the word is used here, as elsewhere, to represent that to which we owe our protection and defense in danger; and the idea here is, that God was to the psalmist what the horn is to animals, the means of his defense. Compare Psa 22:21; Psa 75:4-5, Psa 75:10; Psa 92:10; Psa 132:17; Psa 148:14.

And my high tower - He is to me what a high tower is to one who is in danger. Compare Pro 18:10, "The name of the Lord is a strong tower: the righteous runneth into it, and is safe."The word used here occurs in Psa 9:9, where it is rendered "refuge."(Margin, "A high place.") See the notes at that verse. Such towers were erected on mountains, on rocks, or on the walls of a city, and were regarded as safe places mainly because they were inaccessible. So the old castles in Europe - as that at Heidelberg, and generally those along the Rhine - were built on lofty places, and in such positions as not to be easily accessible.

Barnes: Psa 18:3

I will call upon the Lord - The idea here is, that he would constantly call upon the Lord. In all times of trouble and danger he would go to him, and invoke his aid. The experience of the past had been such as to lead him to put confidence in him in all time to come. He had learned to flee to him in danger, and he had never put his trust in him in vain. The idea is, that a proper view of God’ s dealings with us in the past should lead us to feel that we may put confidence in him in the future.

Who is worthy to be praised - More literally, "Him who is to be praised I will call upon, Jehovah."The prominent - the leading thought is, that God is a being every way worthy of praise.

So shall I be saved from my enemies - Ever onward, and at all times. He had had such ample experience of his protection that he could confide in him as one who would deliver him from all his foes.

Barnes: Psa 18:4

The sorrows of death compassed me - Surrounded me. That is, he was in imminent danger of death, or in the midst of such pangs and sorrows as are supposed commonly to attend on death. He refers probably to some period in his past life - perhaps in the persecutions of Saul - when he was so beset with troubles and difficulties that it seemed to him that he must die. The word rendered "sorrows"- חבל chebel - means, according to Gesenius, "a cord, a rope,"and hence, "a snare, gin, noose;"and the idea here is, according to Gesenius, that he was taken as it were in the snares of death, or in the bands of death. So Psa 116:3. Our translators, however, and it seems to me more correctly, regarded the word as derived from the same noun differently pointed - הבל chēbel - meaning "writhings, pangs, pains,"as in Isa 66:7; Jer 13:21; Jer 22:23; Hos 13:13; Job 39:3. So the Aramaic Paraphrase, "Pangs as of a woman in childbirth came around me."So the Vulgate, "dolores." So the Septuagint, ὠδῖνες ōdines . The corresponding place in 2 Sam. 22 is: "The waves of death."The word which is used there - משׁבר mishbâr - means properly waves which break upon the shore - "breakers."See Psa 42:7; Psa 88:7; Jon 2:3. Why the change was made in the psalm it is not possible to determine. Either word denotes a condition of great danger and alarm, as if death was inevitable.

And the floods of ungodly men - Margin, as in Hebrew, "Belial."The word "Belial"means properly "without use or profit;"and then worthless, abandoned, wicked. It is applied to wicked men as being "worthless"to society, and to all the proper ends of life. Though the term here undoubtedly refers to "wicked"men, yet it refers to them as being worthless or abandoned - low, common, useless to mankind. The word rendered floods - נחל nachal - means in the singular, properly, a stream, brook, rivulet; and then, a torrent, as formed by rain and snow-water in the mountains, Job 6:15. The word used here refers to such men as if they were poured forth in streams and torrents - in such multitudes that the psalmist was likely to be overwhelmed by them, as one would be by floods of water. "Made me afraid."Made me apprehensive of losing my life. To what particular period of his life he here refers it is impossible now to determine.

Barnes: Psa 18:5

The sorrows of hell - Margin, "cords."The word used here is the same which occurs in the previous verse, and which is there rendered "sorrows."It is correctly translated here, as in that verse, "sorrows,"though the parallelism would seem to favor the interpretation in the margin - cords. If it means "sorrows,"the idea is, that such sufferings encompassed him, or seized upon him, as we associate in idea with the descent to the under-world, or the going down to the dead. If it means "cords, or bands,"then the idea is, that he was seized with pain as if with cords thrown around him, and that were dragging him down to the abodes of the dead. Luther, DeWette, Prof. Alexander, Hengstenberg, and others render the word, in each of these places, "bands."On the word here rendered "hell," שׁאול sh^e 'ôl , see the notes at Isa 14:9. It means here the "under-world, the regions of the dead."It is a description of one who was overcome with the dread of death.

The snares of death - The word "snares"refers to the gins, toils, nets, which are used in taking wild beasts, by suddenly throwing cords around them, and binding them fast. The idea here is, that "Death"had thus thrown around him its toils or snares, and had bound him fast.

Prevented me - The word used here in Hebrew, as our word "prevent"did originally, means to "anticipate, to go before."The idea here is that those snares had, as it were, suddenly rushed upon him, or seized him. They came before him in his goings, and bound him fast.

Barnes: Psa 18:6

In my distress - This refers, most probably, not to any particular case, but rather indicates his general habit of mind, that when he was in deep distress and danger he had uniformly called upon the Lord, and had found him ready to help.

I called upon the Lord - I prayed. That is, he invoked God to help him in his trouble. He relied not on his own strength; he looked not for human aid; he looked to God alone.

And cried unto my God - The word used here denotes an earnest cry for help. Compare Job 35:9; Job 36:13.

He heard my voice out of his temple - That is, he, being in his temple, heard my voice. The word rendered temple (compare the notes at Psa 5:7) cannot refer here to the temple at Jerusalem, for that was built after the death of David, but it refers either to heaven, considered as the temple, or dwelling-place of God, or to the tabernacle, considered as his abode on earth. The sense is not materially varied, whichever interpretation is adopted. Compare Psa 11:4.

And my cry came before him - He heard my cry. It was not intercepted on the way, but came up to him.

Even into his ears - Indicating that he certainly heard it. Compare Gen 23:10; Gen 44:18; Gen 50:4; Exo 10:2 : Psa 34:15.

Barnes: Psa 18:7

Then the earth shook and trembled - The description which follows here is one of the most sublime that is to be found in any language. It is taken from the fury of the storm and tempest, when all the elements are in commotion; when God seems to go forth in the greatness of his majesty and the terror of his power, to prostrate everything before him. We are not to regard this as descriptive of anything which literally occurred, but rather as expressive of the fact of the divine interposition, as if he thus came forth in the greatness of his power. There is no improbability indeed in supposing that in some of the dangerous periods of David’ s life, when surrounded by enemies, or even when in the midst of a battle, a furious tempest may have occurred that seemed to be a special divine interposition in his behalf, but we have no distinct record of such an event, and it is not necessary to suppose that such an event occurred in order to a correct understanding of the passage. All that is needful is to regard this as a representation of the mighty interposition of God; to suppose that his intervention was as direct, as manifest, and as sublime, as if he had thus interposed. There are frequent references in the Scriptures to such storms and tempests as illustrative of the majesty, the power, and the glory of God, and of the manner in which he interposes on behalf of his people. See Psa 144:5-7; Psa 46:6-8; Psa 29:1-11; Job 37:21-24; Job 38:1; Nah 1:3; and particularly Hab 3:3-16. The description in Habakkuk strongly resembles the passage before us, and both were drawn doubtless from an actual observation of the fury of a tempest.

The foundations also of the hills moved - The mountains seemed to rock on their foundations. In the corresponding place in 2Sa 22:8 the expression is, "The foundations of heaven moved and shook;"that is, that on which the heavens seem to rest was agitated. Many suppose that the expression refers to the mountains as if they bore up the heavens; but DeWette more properly supposes that the reference is to the heavens as a building or an edifice resting on foundations. Why the change was made in revising the psalm from the "foundations of the heavens"to the "foundations of the hills,"it is impossible now to determine.

Because he was wroth - literally,"Because it was inflamed (or enkindled) to him;"that is, because he was angry. Anger is often compared to a raging flame, because it seems to consume everything before it. Hence, we speak of it as "heated,"as "burning."So we say of one that he is "inflamed by passion."The expression here is sublime in the highest degree. God seemed to be angry, and hence, he came forth in this awful manner, and the very earth trembled before him.

Barnes: Psa 18:8

There went up a smoke out of his nostrils - Margin, "by his;"that is, as it is understood in the margin, the smoke seemed to be produced "by"his nostrils, or to be caused by his breathing. The comparison, according to Rosenmuller and DeWette, is derived from wild beasts when excited with anger, and when their rage is indicated by their violent breathing. Compare Psa 74:1; Deu 29:20; Isa 65:5.

And fire out of his mouth devoured - That is, the clouds seemed to be poured forth from his nostrils, and the lightning from his mouth. So in Hab 3:5 : "Before him went the pestilence, and burning coals went forth at his feet."

Coals were kindled by it - Everything seemed to glow and burn. The lightning, that appeared to flash from his mouth, set everything on fire. The heavens and the earth were in a blaze.

Barnes: Psa 18:9

He bowed the heavens also - He seemed to bend down the heavens - to bring them nearer to the earth. "He inclines the canopy of the heavens, as it were, toward the earth; wraps himself in the darkness of night, and shoots forth his arrows; hurls abroad his lightnings, and wings them with speed."Herder, Spirit of Hebrew Poetry (Marsh), ii. 157. The allusion is still to the tempest, when the clouds ran low; when they seem to sweep along the ground; when it appears as if the heavens were brought nearer to the earth - as if, to use a common expression, "the heavens and earth were coming together."

And came down - God himself seemed to descend in the fury of the storm.

And darkness was under his feet - A dark cloud; or, the darkness caused by thick clouds. Compare Nah 1:3, "The Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet."Deu 4:11, "the mountain burned ... with thick darkness."Deu 5:22, "these words the Lord spake out of the thick darkness."Psa 97:2, "clouds and darkness are round about him."The idea here is that of awful majesty and power, as we are nowhere more forcibly impressed with the idea of majesty and power than in the fury of a storm.

Barnes: Psa 18:10

And he rode upon a cherub - Compare Isa 14:13, note; Isa 37:16, note. The cherub in the theology of the Hebrews was a figurative representation of power and majesty, under the image of a being of a high and celestial nature, "whose form is represented as composed from the figures of a man, ox, lion, and eagle,"Ezek. 1; 10. Cherubs are first mentioned as guarding the gates of Paradise, Gen 3:24; then as bearing the throne of God upon their wings through the clouds, Ezek. 1; 10; and also as statues or images made of wood and overlaid with gold, over the cover of the ark, in the inner sanctuary of the tabernacle, and of the temple, Exo 25:18 ff; 1Ki 6:23-28. Between the two cherubim in the temple, the Shechinah, or visible symbol of the presence of God, rested; and hence, God is represented as "dwelling between the cherubim,"Exo 25:22; Num 7:89; Psa 80:1; Psa 99:1. The cherubim are not to be regarded as real existences, or as an order of angels like the seraphim Isa 6:2-3, but as an imaginary representation of majesty, as emblematic of the power and glory of God. Here God is represented as "riding on a cherub;"that is, as coming forth on the clouds regarded as a cherub (compare Ezek. 1), as if, seated on his throne, he was borne along in majesty and power amidst the storm and tempest.

And did fly - He seemed to move rapidly on the flying clouds.

Yea, he did fly upon the wings of the wind - Rapidly as the clouds driven along by the wind. The "wings of the wind"are designed to represent the rapidity with which the wind sweeps along. Rapid motion is represented by the flight of birds; hence, the term wings is applied to winds to denote the rapidity of their movement. The whole figure here is designed to represent; the majesty with which God seemed to be borne along on the tempest. Herder renders it, "He flew on the wings of the storm."

Barnes: Psa 18:11

He made darkness his secret place - Herder has beautifully rendered this verse,

"Now he wrapped himself in darkness;

Clouds on clouds enclosed him round."

The word rendered "secret place"- סתר sêther - means properly a hiding; then something hidden, private, secret. Hence, it means a covering, a veil. Compare Job 22:14; Job 24:15. In Psa 81:7 it is applied to thunder: "I answered thee in the secret place of thunder;"that is, in the secret place or retreat - the deep, dark cloud, from where the thunder seems to come. Here the meaning seems to be, that God was encompassed with darkness. He had, as it were, wrapped himself in night, and made his abode in the gloom of the storm.

His pavilion - His tent, for so the word means. Compare Psa 27:5; Psa 31:20. His abode was in the midst of clouds and waters, or watery clouds.

Round about him - Perhaps a more literal translation would be, "the things round about him - his tent (shelter, or cover) - were the darkness of waters, the clouds of the skies."The idea is that he seemed to be encompassed with watery clouds.

Dark waters - Hebrew, darkness of waters. The allusion is to clouds filled with water; charged with rain.

Thick clouds of the skies - The word rendered skies in this place - שׁחקים shachaqiym - means, in the singular, dust, as being fine; then a cloud, as a cloud of dust; then, in the plural, it is used to denote clouds, Job 38:37; and hence, it is used to denote the region of the clouds; the firmament; the sky; Job 37:18. Perhaps a not-inaccurate rendering here would be, "clouds of clouds;"that is, clouds rolled in with clouds; clouds of one kind rapidly succeeding those of another kind - inrolling and piled on each other. There are four different kinds of clouds; and though we cannot suppose that the distinction was accurately marked in the time of the psalmist, yet to the slightest observation there is a distinction in the clouds, and it is possible that by the use of two terms here, both denoting clouds - one thick and dense, and the other clouds as resembling dust - the psalmist meant to intimate that clouds of all kinds rolled over the firmament, and that these constituted the "pavilion"of God.

Barnes: Psa 18:12

At the brightness that was before him - From the flash - the play of the lightnings that seemed to go before him.

His thick clouds passed - or, vanished. They seemed to pass away. The light, the flash, the blaze, penetrated those clouds, and seemed to dispel, or to scatter them. The whole heavens were in a blaze, as if there were no clouds, or as if the clouds were all driven away. The reference here is to the appearance when the vivid flashes of lightning seem to penetrate and dispel the clouds, and the heavens seem to be lighted up with a universal flame.

Hail-stones - That is, hailstones followed, or fell.

And coals of fire - There seemed to be coals of fire rolling along the ground, or falling from the sky. In the corresponding place in 2Sa 22:13 the expression is, "Through the brightness before him were coals of fire kindled."That is, fires were kindled by the lightning. The expression in the psalm is more terse and compact, but the reason of the change cannot be assigned.

Barnes: Psa 18:13

The Lord also thundered in the heavens - Thunder is often in the Scriptures described as the voice of God. See the magnificent description in Psa 29:1-11; compare Job 40:9, "Canst thou thunder with a voice like him?"So 1Sa 7:10; 1Sa 12:18; Psa 77:18; Job 37:4.

And the Highest gave his voice - God, the most exalted Being in the universe, uttered his voice in the thunder; or, the thunder was his voice.

Hail-stones, and coals of fire - Accompanying the thunder. The repetition seems to be because these were such striking and constant accompaniments of the storm.

Barnes: Psa 18:14

Yea, he sent out his arrows - The word arrows here probably refers to the lightnings mentioned in the other clause of the verse. Those lightnings scattered around, and accomplishing such destruction, seemed to be arrows sent forth from the hand of God.

And scattered them - Herder refers this to the lightnings; DeWette, to the enemies of the psalmist. The latter seems to be the more correct interpretation, though the enemies of the psalmist are not here particularly specified. They seem, however, to have been in his eye throughout the psalm, for it was the victory achieved over them by the divine interposition that he was celebrating throughout the poem.

And he shot out lightnings - As arrows; or, as from a bow.

And discomfited them - literally, to impel, to drive; then, to put in commotion or consternation. The allusion is to an army whose order is disturbed, or which is thrown into confusion, and which is, therefore, easily conquered. The idea is that David achieved a victory over all his enemies, as if God had scattered them by a storm and tempest.

Barnes: Psa 18:15

Then the channels of waters were seen - In 2Sa 22:16 this is, "And the channels of the sea appeared."The idea is that, by the driving of the storm and tempest, the waters were driven on heaps, leaving the bottom bare. In the place before us the word used, "waters"- מים mayim - would denote waters of any kind - seas, lakes, rivers; in the corresponding place in 2 Samuel, the word used - ים yâm - denotes, properly, the sea or the ocean. The word rendered channels means a pipe or tube; then a channel, or bed of a brook or stream, Isa 8:7; Eze 32:6; and then the bottom of the sea or of a river. The allusion is to the effect of a violent wind, driving the waters on heaps, and seeming to leave the bed or channel bare.

The foundations of the world were discovered - Were laid open; were manifested or revealed. People seemed to be able to look down into the depths, and to see the very foundations on which the earth rests. The world is often represented as resting on a foundation, Psa 102:25; Isa 48:13; Zec 12:1; Pro 8:29; see the note at Job 38:4.

At thy rebuke - At the expression of his anger or displeasure; as if God, in the fury of the tempest, was expressing his indignation and wrath.

At the blast of the breath of thy nostrils - At the breathing forth of anger, as it were, from his nostrils. See the note at Psa 18:8.

Barnes: Psa 18:16

He sent from above - He interposed to save me. All these manifestations of the divine interposition were from above, or from heaven; all came from God.

He took me - He took hold on me; he rescued me.

He drew me out of many waters - Margin, great waters. Waters are often expressive of calamity and trouble, Psa 46:3; Psa 69:1; Psa 73:10; Psa 124:4-5. The meaning here is, that God had rescued him out of the many troubles and dangers that encompassed him, as if he had fallen into the sea and was in danger of perishing.

Barnes: Psa 18:17

He delivered me from my strong enemy - The enemy that had more power than I had, and that was likely to overcome me. It is probable that the allusion here in the mind of the psalmist would be particularly to Saul.

And from them which hated me - From all who hated and persecuted me, in the time of Saul, and ever onward during my life.

For they were too strong for me - I had no power to resist them, and when I was about to sink under their opposition and malice, God interposed and rescued me. David, valiant and bold as he was as a warrior, was not ashamed, in the review of his life, to admit that he owed his preservation not to his own courage and skill in war, but to God; that his enemies were superior to himself in power; and that if God had not interposed he would have been crushed and destroyed. No man dishonors himself by acknowledging that he owes his success in the world to the divine interposition.

Barnes: Psa 18:18

They prevented me - They anticipated me, or went before me. See the note at Psa 18:5. The idea here is that his enemies came before him, or intercepted his way. They were in his path, ready to destroy him.

In the day of my calamity - In the day to which I now look back as the time of my special trial.

But the Lord was my stay - My support, or prop. That is, the Lord upheld me, and kept me from falling.

Barnes: Psa 18:19

He brought me forth also into a large place - Instead of being hemmed in by enemies, and straitened in my troubles, so that I seemed to have no room to move, he brought me into a place where I had ample room, and where I could act freely. Compare the note at Psa 4:1.

He delivered me - He rescued me from my enemies and my troubles.

Because he delighted in me - He saw that my cause was just, and he had favor toward me.

Barnes: Psa 18:20

The Lord rewarded me according to my righteousness - That is, he saw that I did not deserve the treatment which I received from my enemies, and therefore he interposed to save me. Compare the note at Psa 17:3.

According to the cleanness of my hands - So far as my fellow-men are concerned. I have done them no wrong.

Hath he recompensed me - By rescuing me from the power of my enemies. It is not inconsistent with proper views of piety - with true humility before God - to feel and to say, that so far as our fellow-men are concerned, we have not deserved ill-treatment at their hands; and, when we are delivered from their power, it is not improper to say and to feel that the interposition in the case has been according to justice and to truth.

Barnes: Psa 18:21

For I have kept the ways of the Lord - I have obeyed his laws. I have not so violated the laws which God has given to regulate my conduct with my fellow-men as to deserve to be treated by them as a guilty man.

And have not wickedly departed from my God - " I have not been a sinner from my God;"an apostate; an open violator of his law. The treatment which I have received, though it would be justly rendered to an open violator of law, is not that which I have merited from the hand of man.

Barnes: Psa 18:22

For all his judgments - All his statutes, ordinances, laws. The word judgment is commonly used in this sense in the Scriptures, as referring to that which God has judged or determined to be right.

Were before me - That is, I acted in view of them, or as having them to guide me. They were constantly before my eyes, and I regulated my conduct in accordance with their requirements.

And I did not put away his statutes from me - I did not reject them as the guide of my conduct.

Barnes: Psa 18:23

I was also upright before him - Margin, with. The meaning is that he was upright in his sight. The word rendered upright is the same which in Job 1:1 is rendered perfect. See the note at that passage.

And I kept myself from mine iniquity - From the iniquity to which I was prone or inclined. This is an acknowledgment that he was prone to sin, or that if he had acted out his natural character he would have indulged in sin - perhaps such sins as had been charged upon him. But he here says that, with this natural proneness to sin, he had restrained himself, and had not been deserving of the treatment which he had received. This is one of those incidental remarks which often occur in the Scriptures which recognize the doctrine of depravity, or the fact that the heart, even when most restrained, is by nature inclined to sin. If this psalm was composed in the latter part of the life of David (see the introduction), then this must mean either

(a) that in the review of his life he felt it had been his general and habitual aim to check his natural inclination to sin; or

(b) that at the particular periods referred to in the psalm, when God had so wonderfully interposed in his behalf, he felt that this had been his aim, and that he might now regard that as a reason why God had interposed in his behalf.

It is, however, painfully certain that at some periods of his life - as in the matter of Uriah - he did give indulgence to some of the most corrupt inclinations of the human heart, and that, in acting out these corrupt propensities, he was guilty of crimes which have forever dimmed the luster of his name and stained his memory. These painful facts, however, are not inconsistent with the statement that in his general character he did restrain these corrupt propensities, and did "keep himself from his iniquity"So, in the review of our own lives, if we are truly the friends of God, while we may be painfully conscious that we have often given indulgence to the corrupt propensities of our natures - over which, if we are truly the children of God, we shall have repented - we may still find evidence that, as the great and habitual rule of life, we have restrained those passions, and have "kept ourselves"from the particular forms of sin to which our hearts were prone.

Barnes: Psa 18:24

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 Psa 18:20.

In his eyesight - Margin, as in Hebrew, before his eyes. The idea is that God saw that he was upright.

Barnes: Psa 18:25

With the merciful - From the particular statement respecting the divine dealings with himself the psalmist now passes to a general statement (suggested by what God had done for him) in regard to the general principles of the divine administration. That general statement is, that God deals with men according to their character; or, that he will adapt his providential dealings to the conduct of men. They will find him to be such toward them as they have shown themselves to be toward him. The word merciful refers to one who is disposed to show kindness or compassion to those who are guilty, or to those who injure or wrong us.

Thou wilt show thyself merciful - Thou wilt evince toward him the same character which he shows to others. It is in accordance with this that the Saviour teaches us to pray, "And forgive us our debts, as we forgive our debtors,"Mat 6:12. And in accordance also with this he said, "For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses,"Mat 6:14-15.

With an upright man - literally, a perfect man. See Job 1:1, where the same word is used in the original, and rendered perfect. The idea is that of a man who is consistent, or whose character is complete in all its parts. See the note at Job 1:1.

Thou wilt show thyself upright - Thou wilt deal with him according to his character. As he is faithful and just, so will he find that he has to do with a God who is faithful and just.

Barnes: Psa 18:26

With the pure - Those who are pure in their thoughts, their motives, their conduct.

Thou wilt show thyself pure - They will find that they have to deal with a God who is himself pure; who loves purity, and who will accompany it with appropriate rewards wherever it is found.

And with the froward - The word used here - עקשׁ ‛iqqêsh - means properly perverse; a man of a perverse and wicked mind. It is derived from a verb - עקשׁ ‛âqash - which means, to turn the wrong way, to wrest, to pervert. It would be applicable to a man who perverts or wrests the words of others from their true meaning; who prevaricates or is deceitful in his own conduct; who is not straightforward in his dealings; who takes advantage of circumstances to impose on others, and to promote his own ends; who is sour, harsh, crabbed, unaccommodating, unyielding, unkind. It is rendered perverse in Deu 32:5; Pro 8:8; Pro 19:1; Pro 28:6; froward here, and in 2Sa 22:27; Psa 101:4; Pro 11:20; Pro 17:20; Pro 22:5; and crooked in Pro 2:15. The word does not occur elsewhere in the Old Testament.

Thou wilt show thyself froward - Margin, wrestle. In the corresponding place in 2Sa 22:27 it is rendered, "Thou wilt show thyself unsavory;"though the same word is used in the original. In the margin in that place, as here, the word is wrestle. The original word in each place - פתל pâthal - means to twist, to twine, to spin; and then, to be twisted; to be crooked, crafty, deceitful. In the form of the word which occurs here (Hithpael), it means, to show oneself crooked, crafty, perverse. (Gesenius, Lexicon). It cannot mean here that God would assume such a character, or that he would be crooked, crafty, perverse in his dealings with men, for no one can suppose that the psalmist meant to ascribe such a character to God; but the meaning plainly is, that God would deal with the man referred to according to his real character: instead of finding that God would deal with them as if they were pure, and righteous, and merciful, such men would find that he deals with them as they are - as perverse, crooked, wicked.

Barnes: Psa 18:27

For thou wilt save the afflicted people - From the particular tokens of divine favor toward himself in affliction and trouble, the psalmist now draws the general inference that this was the character of God, and that others in affliction might hope for his interposition as he had done.

But wilt bring down high looks - Another general inference probably derived from the dealings of God with the proud and haughty foes of the psalmist. As God had humbled them, so he infers that he would deal with others in the same way. "High looks"are indicative of pride and haughtiness. Compare Psa 101:5; Pro 6:17; Pro 21:4; Isa 2:11 (notes); Isa 10:12; Dan 7:20.

Barnes: Psa 18:28

For thou wilt light my candle - Margin, lamp. The word lamp best expresses the idea. In the Scriptures light is an image of prosperity, success, happiness, holiness, as darkness is the image of the opposite. See the notes at Job 29:2-3; compare also Job 18:6; Job 21:17; Pro 20:27; Pro 24:20; Psa 119:105; Psa 132:17; Isa 62:1. The meaning here is, that the psalmist felt assured that God would give him prosperity, as if his lamp were kept constantly burning in his dwelling.

The Lord my God will enlighten my darkness - Will shed light on my path, which would otherwise be dark: will impart light to my understanding; will put peace and joy in my heart; will crown me with his favor. Compare the note at Psa 4:6.

Barnes: Psa 18:29

For by thee I have run through a troop - Margin, broken. The word troop here refers to bands of soldiers, or hosts of enemies. The word rendered run through means properly to run; and then, as here, to run or rush upon in a hostile sense; to rush with violence upon one. The idea here is that he had been enabled to rush with violence upon his armed opposers; that is, to overcome them, and to secure a victory. The allusion is to the wars in which he had been engaged. Compare Psa 115:1.

And by my God - By the help derived from God.

Have I leaped over a wall - Have I been delivered, as if I had leaped over a wall when I was besieged; or, I have been able to scale the walls of an enemy, and to secure a victory. The probability is that the latter is the true idea, and that he refers to his successful attacks on the fortified towns of his enemies. The general idea is, that all his victories were to be traced to God.

Barnes: Psa 18:30

As for God - The declaration in this verse is suggested by the facts narrated in the previous verses. The contemplation of those facts leads the thoughts of the author of the psalm up to the Great Source of all these blessings, and to these general reflections on his character. "As for God,"that is, in respect to that Great Being, who has delivered me, his ways are all perfect; his word is tried; he is a shield to all those who trust in him.

His way is perfect - That is, his doings are perfect; his methods of administration are perfect; his government is perfect. There is nothing wanting, nothing defective, nothing redundant, in what he does. On the word perfect, see the note at Job 1:1.

The word of the Lord is tried - Margin, refined. The idea is, that his word had been tested as silver or any other metal is in the fire. The psalmist had confided in him, and had found him faithful to all his promises. Compare the note at Psa 12:6. In a larger sense, using the phrase the "word of the Lord"as denoting the revelation which God has made to mankind in the volume of revealed truth, it has been abundantly tested or tried, and it still stands. It has been tested by the friends of God, and has been found to be all that it promised to be for support and consolation in trial; it has been tested by the changes which have occurred in the progress of human affairs, and has been found fitted to meet all those changes; it has been tested by the advances which have been made in science, in literature, in civilization, and in the arts, and it has shown itself to be fitted to every stage of advance in society; it has been tested by the efforts which men have made to destroy it, and has survived all those efforts.

It is settled that it will survive all the revolutions of kingdoms and all the changes of dynasties; that it will be able to meet all the attacks which shall be made upon it by its enemies; and that it will be an unfailing source of light and comfort to all future ages. If persecution could crush it, it would have been crushed long ago; if ridicule could drive it from the world, it would have been driven away long ago; if argument, as urged by powerful intellect, and by learning, combined with intense hatred, could destroy it, it would have been destroyed long ago; and if it is not fitted to impart consolation to the afflicted, to wipe away the tears of mourners, and to uphold the soul in death, that would have been demonstrated long ago. In all these methods it has been "tried,"and as the result of all, it has been proved as the only certain fact, in regard to a book as connected with the future - that the Bible will go down accredited as a revelation from God to the end of the world.

He is a buckler - Or, a shield, for so the original word means. See the note at Psa 3:3.

Barnes: Psa 18:31

For who is God save the Lord? - Who is God except Yahweh? The idea is, that no other being has evinced the power, the wisdom, and the goodness which properly belong to the true God; or, that the things which are implied in the true nature of God are found in no other being.

Or who is a rock save our God? - See Psa 18:2. There is no one who can furnish such safety or defense; no one under whose protection we can be secure in danger. Compare Deu 32:31.

Barnes: Psa 18:32

It is God that girdeth me with strength - Who gives me strength. The word girdeth contains an allusion to the mode of dress among the orientals, the long flowing robe, which was girded up when they ran or labored, that it might not impede them; and, probably, with the additional idea that girding the loins contributed to strength. It is a common custom now for men who run a race, or leap, or engage in a strife of pugilism, to gird or bind up their loins. See Job 40:7, note; and Mat 5:38-41, notes.

And maketh my way perfect - Gives me complete success in my undertakings; or, enables me so to carry them out that none of them fail.

Barnes: Psa 18:33

He maketh my feet like hinds’ feet - So Hab 3:19, "He will make my feet like hinds’ feet, and he will make me to walk upon mine high places."The hind is the female deer, remarkable for fleetness or swiftness. The meaning here is, that God had made him alert or active, enabling him to pursue a flying enemy, or to escape from a swift-running foe.

And setteth me upon my high places - places of safety or refuge. The idea is, that God had given him security, or had rendered him safe from danger. Compare Deu 32:13. Swiftness of foot, or ability to escape from, or to pursue an enemy, was regarded as of great value in ancient warfare. Achilles, according to the descriptions of Homer, was remarkable for it. Compare 2Sa 2:18; 1Ch 12:8.

Barnes: Psa 18:34

He teacheth my hands to war - Compare Psa 144:1. The skill which David had in the use of the bow, the sword, or the spear - all of which depends on the hands - he ascribes entirely to God.

So that a bow of steel is broken by mine arms - This is mentioned as an instance of extraordinary strength, as if he were able to break a bow made of metal. The original word rendered steel means properly brass. Wood was doubtless first used in constructing the bow, but metals came afterward to be employed, and brass would naturally be used before the manufacture of steel was discovered. Rosenmuller in loc .

Poole: Psa 18:2

My rock to which I flee for refuge, as the Israelites did to their rocks. See Jud 6:2 1Sa 13:6 .

The horn by which I have both defended myself, and subdued mine enemies. It is a metaphor from those beasts whose strength lies in their horns. The horn is oft put for power , as Psa 92:10 Amo 6:13 , and elsewhere.

Poole: Psa 18:3

Or, I did call— and was saved . For the future tense is commonly used for that which is past. And this seems best to agree with the whole context, which is to praise God for mercies already received.

Poole: Psa 18:4

The sorrows of death i.e. dangerous and deadly troubles. Or, the bands or cords of death , which had almost seized me, and was putting its bands upon me. Compare Psa 73:4 .

The floods of ungodly men their great multitudes, and strength, and violent assaults, breaking in upon me like a flood.

Poole: Psa 18:5

Of hell or, of the grave , which brought me to the brink of the grave.

Prevented me had almost taken hold of me, ere I was aware of my danger.

Poole: Psa 18:6

Out of his temple either, 1. Out of his sanctuary; whence he promised to hear and answer the prayers of his people, which are either made there or directed thither. Or,

2. Out of his heavenly habitation, which is oft called his temple: See Poole "Psa 11:4" .

Poole: Psa 18:7

Then God appeared on my behalf in a miraculous and glorious manner, and with the great terror and confusion of all mine enemies, which is here compared to an earthquake. The earthquake was so deep and violent, that it overthrew whole mountains by the roots; whereby he designs his lofty and potent enemies; such being oft compared to mountains, as Psa 46:2,3 144:5 Isa 41:15 , &c.

Poole: Psa 18:8

Smoke out of his nostrils as is usual in persons transported with great anger and rage. He manifestd his great displeasure against my adversaries.

Coals were kindled by it which notes the fervency, constancy, and efficacy of his anger.

Poole: Psa 18:9

He bowed the heavens by producing thick and dark clouds, by which the heavens seem to come down to the earth.

Came down not by change of place, but by the manifestation of his presence and power on my behalf.

Poole: Psa 18:10

Upon a cherub or, upon the cherubims , by an enallage of number; that is, upon the angels, who are so called, Gen 3:24 Heb 9:5 , who are also called God’ s chariots , Psa 68:17 , upon which he is said to sit and ride; all which is not to be understood grossly, but only to note God’ s using of the ministry of angels in raising such storms and tempests as are here described.

Upon the wings of the wind as swiftly as the wind. He came to my rescue with all speed.

Poole: Psa 18:11

His secret place or, his hiding-place ; i.e. he covered himself with dark clouds, from hence he secretly shot at his enemies, as it follows.

Dark waters i.e. watery vapours and thick clouds, as the next words expound these.

Poole: Psa 18:12

At his glorious and powerful appearance

his thick clouds passed away i.e. vanished, (as this word is oft taken, as Psa 90:5,6 Isa 29:5 Hab 3:10 ) being dissolved into showers of hail-stones, &c.

Poole: Psa 18:13

The Lord also thundered to wit, against my adversaries. Thunder is a sign of God’ s anger, 1Sa 2:10 7:10 .

His voice i.e. thunder, oft so called. The same thing expressed in other words.

Poole: Psa 18:14

His arrows to wit, lightnings , as it is explained in the next clause.

Scattered them to wit, mine enemies; which is sufficiently understood from Psa 18:3,17 , and from the whole context.

Poole: Psa 18:15

By mighty and terrible earthquakes, which overturned the earth, and made its lower parts uppermost and visible.

Poole: Psa 18:16

He sent angels or assistance otherwise.

Poole: Psa 18:17

From them that wanted neither malice nor power.

Poole: Psa 18:18

They were too cunning for me, and had almost surprised me; but they could not prevent thee.

Poole: Psa 18:19

He brought me forth out of my straits and difficulties, out of the little caves in which I was shut up and imprisoned.

Into a large place into a state of freedom, and plenty, and comfort.

Because he delighted in me or loved me, or had a good will to me, as this phrase commonly signifies; whereby he ascribes all his mercies and blessings to God’ s good pleasure and free grace, as the first spring of them; which he thought fit to premise, lest the following expressions should seem to favour of boasting of his own merits, which he oft disclaims.

Poole: Psa 18:20

As I had a just cause, and made it my care and business to deal righteously with God, and with Saul, and all others; so God (who hath engaged himself by his promise to suceour and reward them that are such) was graciously pleased to own me, and to plead my cause against my unrighteous enemies. And because I would not deliver myself from straits and miseries by unrighteous means, namely, by killing Saul, as I was advised to do, God was pleased to deliver me in a more honourable and effectual manner.

The cleanness of my hands i.e. the innocency of my actions and carriage towards Saul, from whose blood I kept my hands pure.

Poole: Psa 18:21

I have observed and obeyed his precepts, and made mine own will, and passions, and interest stoop to them. And I have not knowingly and wilfully forsaken God, and broken his laws, as wicked men do; which he adds by way of correction and explication, lest the former or following clauses should be interpreted as a profession of such a perfect and sinless righteousness, whereby he might in strict justice be justified by and before God, which he elsewhere utterly disowns, Psa 130:3 143:2 , and which David, especially towards the end of his days, (when this Psalm was composed, as the title shows,) could not pretend to without great arrogancy and falsehood, as having been guilty of those great sins of murder and adultery, and many other errors, as he confesseth, Psa 19:12 , and oft elsewhere.

Poole: Psa 18:22

Before me i.e. before the eyes of my mind; I diligently studied and considered them, that I might govern my whole life by them.

From me i.e. out of my view, as ungodly men do; who like not to retain God nor his word in their hearts or thoughts.

Poole: Psa 18:23

I did not pretend religion before men for my own ends, but did approve my heart and ways to the all-seeing God.

And I kept myself from mine iniquity i e. from that sin which I was most inclined or tempted to; either,

1. From my hereditary and natural corruption, so far that it should not have dominion over me, nor break forth into any presumptuous or scandalous sins. Or rather,

2. From the sin of killing Saul, which might be called his sin , because this might seem most agreeable and desirable to him, both as a man and as a soldier, and as anointed to be king, as being a likely way both to revenge, and to preserve, and to advance himself; to which also he might seem to be both invited by the fair opportunity which Providence had put into his hand, 1Sa 24:4 26:8 , and necessitated by Saul’ s implacable malice, and his own perpetual and extreme dangers and distresses; and to which he was so strongly tempted by his own followers, in the place now quoted.

Poole: Psa 18:25

Upright or sincere , to wit, in performing what thou hast promised to such persons, this being a great part or act of sincerity, when one’ s deeds and words, or professions, agree together; as, on the contrary, for those that deal hypocritically and wickedly with thee, thou wilt make them to know thy breach of promise, as it is expressed, Num 14:34 . The sense of the verse is, Thou metest to every one the same measure which he meteth out to others, and givest to him the fruit of his own doings, and therefore thou wilt perform mercy and truth to those who are merciful and true to others, as through thy mercy I have been.

Poole: Psa 18:26

Pure free from the least mixture or appearance of unrighteousness, or unfaithfulness, or unkindness; or simply and sincerely, such as thou usest and hast promised to be to them that are such; for

purity is oft put for sincerity .

Froward or perverse , i.e. thou wilt cross him, and walk contrary to him, as thou hast threatened, Lev 26:23,24 . See also Pro 3:34 . Man’ s perverseness here is moral and sinful, but God’ s perverseness is judicial and penal.

Poole: Psa 18:27

The afflicted people such as I and my poor followers were.

High looks i.e. proud persons, who discover the pride of their hearts by their haughty looks and carriages, Psa 101:5 Pro 6:17 , such as mine enemies were.

Poole: Psa 18:28

Or, thou dost light , or hast lighted, my candle , i.e. given me safety, and comfort, and prosperity, and glory, and posterity also; all which are oft signified by a candle or a light , as Est 8:16 Job 21:17 29:3 Psa 97:11 132:17 , &c.

Poole: Psa 18:29

By thee I have broken through the armed troops of mine enemies. I have sealed the walls of their strongest cities and castles, and so taken them.

Poole: Psa 18:30

His way is perfect his counsel and providence, though it may sometimes be dark and hard to be understood, yet is always wise and just, and every way perfect or unbeareable.

The word of the Lord is tried the truth of God’ s promises is certain, and approved by innuerable experiences, and mine among the rest.

Poole: Psa 18:31

It must needs be as I have said, because our Lord is the only God, and therefore there is none, neither God nor creature, that can hinder him from accomplishing his own word and work, or from defending those that trust him: he is unchangeable and invincible. Or this is an amplification, As God is what I have now described him to be, so he only is such, and there is no other God or Rock in which they may safely trust.

Poole: Psa 18:32

That girdeth me with strength that gives me strength both of mind and body for battle. It is a metaphor taken either from a military girdle, or from a common girdle, wherewith their loose garments were girt about them, whereby they were rendered fitter for any action.

Perfect i.e. perfectly plain and smooth, and clear from impediments, as pioneers use to prepare the way for the march of an army. He guided me in all my counsels and enterprises, so that I neither miss my way, nor stumble in it, nor come short of my end.

Poole: Psa 18:33

Like hinds’ feet i.e. most swift and nimble. As he made me wise in counsel and contrivance, (which he elsewhere saith,) so he made me speedy and expeditious in the execution; which are the two great excellencies of a captain. He gave me great agility, either to flee and escape from mine enemies, when prudence required it; or to pursue them, when I saw occasion.

Setteth me Heb. maketh me to stand , i.e. either he placeth me in safe and strong places, out of the reach of mine enemies; or he confirms and establisheth me in that high and honourable estate into which he hath advanced me, and gives me wisdom to improve my victories.

Poole: Psa 18:34

To him I owe all that military skill, or strength, or cou rage which I have. My strength is sufficient, not only to bend

a bow of steel but to break it.

Haydock: Psa 18:1

The works of God shew forth his glory; his law is to be esteemed and loved.

Haydock: Psa 18:1

David. It is not known when this was composed. David praises the works and law of God. Some passages are applied to Jesus Christ and his apostles, Romans x. 18. (Calmet) ---

When any text of a psalm is thus quoted, many judiciously conclude that the whole must be understood in the same sense, as the harmony will thus be greater. It seems there are two literal senses here, one regarding the law, whither natural or Mosaic; the other pertaining to the apostles and the law of the gospel; (Berthier) the "beloved" David of the latter days. (Worthington)

Haydock: Psa 18:2

Firmament. Hebrew, "expansion," or region of the stars, far above our atmosphere. (Berthier) ---

These two sentences express the same idea, unless the former may denote what we behold, and the firmament be explained of the higher heavens, (Haydock) where we imagine the throne of God to be placed. Some have taken these expressions in a gross sense, and asserted that the heavens are animated, Job xxxviii. 7. But we must allow that they are figurative expressions, which seem to give a soul to plants, stars, &c. (Calmet) ---

The beautiful works of God extort our admiration. (Haydock) ---

The silence of heaven speaks louder than any trumpet. (St. Chrysostom) ---

"Who can behold the heavens, and yet be so foolish as not to acknowledge that a God exists? said Cicero, (Haydock) a learned pagan; (Arusp. and Nat. Deo. 2.; Calmet) though they cannot determine of what nature the Deity may be. (Leg. i.; Menochius) ---

Hands. Chaldean, "Those who look up at the heavens, publish the glory of the Lord; and those who raise their eyes towards the air, announce his works." (Calmet) ---

The silent works declare God's Majesty to those who consider them, and his preachers make the same known to their hearers by word of mouth. (Worthington) ---

St. Paul reproaches the philosophers of paganism for not understanding the language of the creation, Romans i. 20., and Job xii. 7. (Haydock) ---

The Church, which is so often styled the kingdom of heaven, makes God known, not only as a Creator, but also as a Redeemer. The figure is here most beautifully preserved. Heaven denotes the Church, as the stars represent apostolic men, who cease not to perform their duties day or night, in happier days as well as under persecution. Jesus Christ is the true sun of justice, enlightening every man that cometh into the world, (St. John i.) ---

The Fathers have made these remarks. (Berthier) ---

What a consolation must it be for Catholics to think that the true doctrine will never cease, no more than the succession of day and night! We have received our creed, our orders and mission, from the apostles. The chain of succession has never been broken. Unhappy those who make a religion of their own to damn souls! who run, though God send them not! (Haydock)

Haydock: Psa 18:3

Utterth, with great force and abundance, eructat. ---

Knowledge of God. (Berthier) ---

Our knowledge is always on the increase. (Abenezra) ---

The vicissitudes of day and night prove the wisdom of their author. (Eusebius) ---

They seem to sing in succession the praises of God. (Bellarmine) ---

This evinces the power of God, as the perpetual propagation of the gospel does that of Jesus Christ, whose Church will last till the end. (Worthington) ---

All the chief reformers acknowledged that there was no salvation out of the one true Church, and that the Church of Rome is such. (Nightingale, p. 263.) (Haydock)

Haydock: Psa 18:4

There. Symmachus joins this with the preceding. "Will announce knowledge. Not by words or speeches, the sounds of which are not heard," so as to be understood. (Haydock) ---

"They are not languages or words, the signification of which is unknown;" or Hebrew, "never has their voice been heard." Beli, "not," may also signify absque, "without;" and thus we may render, "no speeches, (or country) where their voice has not been heard." (Berthier) ---

The sight of the heavens is sufficient to convince any one of the existence of God. (Haydock) ---

No nation, however barbarous, can plead ignorance. The Fathers have explained this of the gift of tongues, by means of which the apostles spoke languages which they had not studied, Acts ii. 4. (St. Augustine, &c.) ---

Some of every nation have heard, (Worthington) or will embrace, (Haydock) the Christian religion. (Worthington)

Haydock: Psa 18:5

Sound. So, St. Paul reads this text, though the Hebrew have, "line." Yet there is no reason why we should suppose that the Septuagint read differently, or that the Jews have corrupted their copies, as t hey could derive no advantage from so doing (Berthier) here, unless it were to discredit the apostle; as infidels assert the truth of the Old Testament, to vilify the new. Kum (Haydock) may signify a "line," (Berthier) or "writing." (Abenezra) ---

The greatest exactitude has been observed in forming the world, as if all had been measured by an architect. But the sense of the Vulgate is preferable, and is adopted by Symmachus, St. Jerome, and the Syriac. (Calmet) ---

Protestants, "their line." Marginal note, "their rule or direction." Kolam, "their voice," occurs in the preceding verse. The l might easily be lost, (Haydock) or omitted by a poetical licence. (Genebrard.) (Menochius) ---

Their, refers to the heavens representing the apostles, as St. Paul explains this text, to prove that all were inexcusable who would not believe the gospel. (Berthier)

Haydock: Psa 18:6

Sun. Here God seems to reside, (Ferrand) and the magnificence of his works shines forth, insomuch that almost all nations have offered divine honours to the sun, and even the Manichees adored it, imagining that it was the very body of Jesus Christ. (St. Augustine, contra Faust. xiv. 12., and xx. 6.) ---

Hebrew, "For the sun he has place a tent in them," the heavens, (St. Jerome; Haydock) or the ends of the world. The Jews supposed that the heavens rested, like a tent, upon the earth. (Calmet, Diss.) ---

The Hebrew preposition l, may have (Haydock) different meanings, ad solem posuit, &c. "He placed a tent in them, at or for the sun." The idea of the Vulgate is more noble, but we would not exclude the other, which is very good, (Berthier) and obviates the gross mistake of the Manichees. (Amama) ---

The Vulgate may admit the fig. hypallage, (M. Geneb.) as good authors say dare classibus austros, and thus it may signify "he placed the sun in his tent." (Haydock) ---

This vast body stands in need of no vehicle, or tent, but itself. (Diodorus) ---

It was placed in the firmament at first, (Genesis i. 16.) and still performs its revolutions exactly. (Haydock) ---

Giant. Moderns would render "a strong man;" and Bythner remarks that the bulk of a giant would render him less fit for running, as if the stoutest wrestlers were not often the most active. (Berthier) ---

The sun is represented as a hero at some of the ancient games. St. Augustine and St. Jerome explain all this of Jesus Christ, who diffuses the light and warmth of his grace throughout the world. (Calmet) ---

He always resides with the Church, and is never divorced from her. (Worthington)

Haydock: Psa 18:7

Circuit. So the Hebrew word is rendered "revolution." Septuagint and Vulgate, "meeting" occursus, may insinuate that the sun is found in the centre, while the earth moves daily and yearly round it, according to the Copernican system. But we must be more attentive to the life and motions of Jesus Christ, in whom the Deity resided corporally. (Berthier)

Haydock: Psa 18:8

The law. As the sun gives light to the world, so the law serves to direct mankind, and is another most powerful motive for us to praise God. This raises our hearts and minds still more perfectly to him, recalling us from our wanderings, and confirming our knowledge. Light is necessary for the body, and the law for the soul. The prophet admires eight characteristics of this divine law, which he designates by different names; as in the 118th psalm, some thing relate only to the evangelical law, which converts souls, (Berthier) and lasts for ever, ver. 10. (Haydock) ---

The law of nature and of Moses are nevertheless also commended, (Theodoret) inasmuch as the morality is always the same; and some faith in Christ, to come, or already past, is requisite under every dispensation. Hence he is called the Lamb slain from the beginning. [Apocalypse xiii. 8.] Implicit faith would suffice for the less informed, before our Saviour's coming; but now, under the light of the gospel, we must express our belief in his incarnation, as well as in the blessed Trinity. More is required of those to whom more has been given. [Luke xii. 48.] (Haydock) ---

Unspotted. Hebrew and Septuagint, "irreprehensible." (Calmet) ---

Who indeed could pretend to find any fault with it, since it comes from God? (Haydock) ---

The laws of men are imperfect, and liable to change. Those of Draco were too sanguinary, and gave place to Solon's, which were deemed too mild, &c. How happy would all be if they would embrace the law of the gospel! (Berthier) ---

Converting. Hebrew, "tranquillizing souls," (Menochius) by keeping the passions under. (Haydock) ---

Testimony, declaring the will of God to men. ---

Little ones. The simple, and the wicked; as both are so called. (Calmet) ---

Pethi, "easily persuaded." (Menochius) ---

It directs the former, and keeps the latter in awe by punishment. (Calmet) ---

All, in general, must confess their ignorance, and want of the divine law, to reap any benefit from it. (Haydock) ---

This is the first lesson which it imparts. (Berthier) ---

The law is most pure in itself, whether we understand that given to Moses, or the gospel. But the latter makes the observers unspotted, by the grace which the Holy Ghost communicates to them, though all who barely read and know the law, have no share in this happiness. God is the author of salvation, sweetly inviting all by the perfections of his law, which confers light and gladness, to co-operate with grace, that they may obtain the promised reward, ver. 12., and 2 Timothy iv. 6. (Worthington) ---

The like grace was offered from the beginning, so that none will ever be punished who has not deserved it, having had the means to perform his duty. (Haydock)

Haydock: Psa 18:9

Justices. The law displays what is just, and renders those who observe it agreeable to God, (St. Gregory of Nazianzus) filling their hearts with joy, by the testimony of a good conscience, and the prospect of felicity. (Calmet) (Proverbs vi. 23.)

Haydock: Psa 18:10

Fear; or "the law accompanied with fear;" of which he is speaking. This fear is filial and pure, such as a child must have of displeasing his father. (Berthier) ---

Yet even servile fear, which restrains us from committing sin, lest we incur punishment, is a gift of God, and prepares the way for charity. (Council of Trent, Session xiv. 4.) But we must not stop here, like Achab and Antiochus. If we understand by fear, the moral law, it will subsist as long as there shall be men. ---

Themselves. Septuagint, Greek: epi to oto, "by that very thing," that they are the judgments of the Lord, (Haydock) who cannot do wrong, Daniel ii. 27. (Calmet) ---

Hebrew, "truth itself, is justified altogether." (Haydock) ---

Infidels acknowledge that the morality of the Gospel is excellent, but they reject the dogmatical part. Would He, who has prescribed such noble rules of conduct, lead our understanding astray, by requiring us to believe what is false? (Berthier)

Haydock: Psa 18:11

Stones. So St. Jerome renders the Hebrew. Protestants, "than gold; yea, than much fine gold." Paz (Haydock) denotes the finest gold of Uphan, or of the Phison; which is probably the river Phasis, Genesis ii. 11. (Calmet) ---

Yet many explain this word of the topaz or chrysolite, which is of a golden colour. The Vulgate expresses topaz, (Psalm cxviii. 127.) where the Septuagint have, "a precious stone." ---

Honeycomb, as the English and German versions have it, though the Hebrew signify, "the dropping of the honeycombs;" which is the most excellent honey. (Berthier) ---

This interpretation is inserted in the Protestant margin, and answers to St. Jerome's favum redundantem. Nothing can be more delicious, or more magnificent. (Haydock)

Haydock: Psa 18:12

For. I speak from experience. (Calmet) ---

If I had no other inducement, I would observe this law for the consolation, (Haydock) and repeated advantages which I have derived from it. (Theodoret) ---

Those who keep the same [law], and content not themselves with reading or hearing only, may feel the same impressions. ---

Reward: on which account the prophet declares that he observed the justifications; (Psalm cxviii. 112.) though that passage is corrupted in the Protestant version. (Worthington) ---

Hebrew, "wherefore thy servant shall teach them;" (St. Jerome) or rather, "is instructed by them, and convinced that in keeping them there are frequent falls. Who," &c., 13. (Calmet) ---

Hekeb may indeed signify "a fall," or tripping up the heels. But it is more commonly rendered "a reward," (as Protestants, Montanus, &c., here agree) or end, as 1 Peter (i. 9.) has it. (Haydock) ---

The instruction, which the observer of the laws obtains, arises from that observance, inasmuch as "he is attentive to them." Septuagint, Greek: phulassei auta. This must therefore be understood, and is well expressed by Custodit. Taste, and see that the Lord is sweet, Psalm xxxiii. 9. (Berthier)

Haydock: Psa 18:13

Sins. Who can always decide when a sin is only venial? (Haydock) ---

Though I may have avoided the grosser transgressions, how can I be assured that my heart is innocent? (Calmet) ---

This assurance is reserved for Methodists, who seem to look upon it as essential, before a person can obtain salvation. But where does God specify this condition? We know that (Haydock) we are to work out our salvation in fear and trembling; and that St. Paul though conscious to himself of nothing said: yet in this I am not justified, &c., 1 Corinthians iv. 4., and ix. 27., and Philippians ii. 12. Hebrew speaks of "ignorances," which might not however be wholly blameless. (Berthier) ---

Ones, or enemies: "....and from the proud preserve." (Symmachus; Chaldean) But he alludes to the distinction of sins of ignorance and of pride, (Leviticus iv. 2., and Numbers xv. 30.; Calmet) or malice. (Haydock) ---

David had not fallen into many sins of the latter description, though his adultery and murder were such. But the former are daily sins, into which even the just fall frequently. (Calmet) ---

None can be assured of their state, (Ecclesiastes ix.) but are kept between hope and fear. (Worthington)

Haydock: Psa 18:14

Those, &c. Or "from strangers," alienis, whose company we cannot avoid with too much caution. (Haydock) ---

Hebrew, "the proud." It is conjectured (Berthier) that the Septuagint read r for d, in mizzedim. (Haydock) (Amama) ---

But this is not necessary, as they might include the proud, and all the wicked, under the name of "strangers," which term is particularly applicable to idolaters, (Isaias xiii. 11.) and all scandalous sinners, who are strangers to the law; and from whose society and dominion we may all beg to be delivered. (Berthier) ---

Spare. Hebrew, "free," (St. Jerome) or "withhold." Nature is so prone to evil, that the prophet prays earnestly for grace to resist, or to be kept out of danger. (Haydock) ---

All sins cannot be avoided, but preserve me from wilfully committing any enormous crime. (Rivet) ---

Deliver me from the devil's power. (Theodoret) ---

Those who are in authority have much to dread, lest they be answerable for the sins of others, which they ought to have prevented; as all must fear giving scandal, &c., and so being accessory to another's crime. [1 Timothy v. 22.] (Haydock) ---

Delicta aliena affigunt me. (St. Augustine) ---

Yet sins of frailty, and of malice, are here meant; (Bellarmine) which last ought to be strange, or very uncommon. ---

Over me. Septuagint, Greek: mou. (Haydock) ---

St. Augustine reads dominata, which agrees better with delicta. If my secret sins, or those of others, do not oppress me, I shall pray with confidence, and be heard. (Calmet) ---

Yet dominata refers to alienis, strangers, or proud people, (Berthier) who are continually alluring to evil, both by word and example. How great must be the influence of such over their subjects, when even their equals take the infection so frequently! Vulgate might be rendered, "If my own had not ruled;" in which sense Pius IV used this explanation on his death bed, knowing that his kindred had abused their power. (Du Thou, B. vi. A.D. 1549.) (Haydock) ---

Sin, pride; the source of all evil. (St. Jerome) ---

"Let men at last blush to be proud, for whose sake God was humbled." (St. Augustine) ---

If mortal sin be absent, the soul is just, and will be, one day, free from stain. (Worthington)

Haydock: Psa 18:15

Always. Hebrew, "to thy regards," such as thou mayst approve. (Haydock) ---

He joins mental with vocal prayer, speaking like an evangelist. (Berthier) ---

Helper. Hebrew, "rock." (Calmet) ---

St. Jerome and Protestants, "strength." (Haydock) ---

Grace is requisite to persevere, as well as to be converted. (Worthington)

Gill: Psa 18:1

I will love thee, O Lord, my strength. These words are not in twenty second chapter of Second Samuel: the psalm there begins with Psa 18:2. The psalmist here expresses his love to the Lord, and his continuance in it; that Jehovah the Father was, is, and ever will be the object of Christ's love, is certain; and which has appeared by his readiness in the council and covenant of grace to do his will; by his coming down from heaven to earth for that purpose; by his delight in it, it being his meat and drink to do it; and by his sufferings and death, which were in compliance with, and obedience to it, Joh 14:31; and as in David, so in all regenerate ones, there is love to God; Jehovah is loved by them in all his persons; Jehovah the Father is loved, and to be loved, for the perfections of his nature, because of the works of his hands, of creation and providence; and particularly because of his works of special grace and goodness, and especially because of his love wherewith he has loved his people, 1Jo 4:19. Jehovah the Son is loved, and to be loved, above all creatures and things whatever, sincerely and heartily, fervently and constantly; because of the loveliness of his person, the love of his heart, and his works of grace and redemption; all of him is lovely; and he is to be loved, and is loved, in his person, offices, relations, people, word, and ordinances: Jehovah the Spirit is loved, and to be loved, because of his person and perfections, and operations of grace; as a sanctifier, comforter, the spirit of adoption, the earnest and pledge of eternal glory. The word here used signifies the most intimate, tender, and affectionate love; it often designs mercy and bowels of mercy; so Aben Ezra interprets it of seeking mercy of God: the reasons are as follow in this verse and Psa 18:2, because "the Lord is my strength"; so he was to Christ as man, who as such was the man of his right hand, the Son of Man, whom he made strong for himself, to do his work, and for his glory, Psa 80:17; he promised to strengthen him, and he did, Psa 89:21; and so he is the strength of all his saints, even Jehovah, Father, Son, and Spirit; he is the strength of their hearts both in life and at death; he is the strength of their graces, who strengthens that which he has wrought for them, and in them; he strengthens them to do their duty, to bear the cross, and every affliction, and against every enemy of their souls; and this renders him very lovely and amiable to them.

Gill: Psa 18:2

The Lord is my rock,.... To whom the saints have recourse for shelter and safety, for supply, support, and divine refreshment; and in whom they are secure, and on whom they build their hopes of eternal life and happiness, and so are safe from all enemies, and from all danger. Christ is called a Rock on all these accounts, Psa 61:2;

and my fortress; or garrison; so the saints are kept in and by the power of God as in a garrison, 1Pe 1:5;

and my deliverer: out of all afflictions, and from all temptations, and out of the hands of all enemies; from a body of sin and death at last, and from wrath to come;

my God; the strong and mighty One, who is able to save, and who is the covenant God and Father of his people;

my strength, in whom I will trust; as Christ did, and to whom these words are applied in Heb 2:13; and as his people are enabled to do even under very distressing and discouraging circumstances, Job 13:15;

my buckler; or shield; who protects and defends them from their enemies, and preserves them from the fiery darts of Satan;

and the horn of my salvation; who pushes, scatters, and destroys their enemies, and saves them; a metaphor taken from horned beasts; so Christ, the mighty and able Saviour, is called, Luk 1:69;

and my high tower; such is the name of the Lord, whither the righteous run and are safe, Pro 18:10; and where they are above and out of the reach of every enemy; see Isa 33:16; in 2Sa 22:3, it is added, "and my refuge, my Saviour, thou savest me from violence". These various epithets show the fulness of safety in Jehovah, the various ways he has to deliver his people from their enemies, and secure them from danger; and the psalmist beholding and claiming his interest in him under all these characters, rendered him exceeding lovely and delightful to him; and each of them contain a reason why he loved him, and why, in the strength of grace, he determined to love him. God may be regarded in all these characters by Christ as man.

Gill: Psa 18:3

I will call upon the Lord,.... In prayer, for fresh mercies, and further appearances of himself, and discoveries of his grace and favour;

who is worthy to be praised; for the perfections of his nature, the works of his hands, his providential goodness, and more especially for his covenant grace and blessings in Christ. The Targum is,

"in praise, or with an hymn, I pray before the Lord;''

agreeably to the rule the apostle gives, Phi 4:6; and this prayer was a prayer of faith, as follows;

so shall I be saved from mine enemies: which was founded upon past experience of God's goodness to him in distress, when he called upon him, as the next words show.

Gill: Psa 18:4

The sorrows of death compassed me,.... These words and the following, in this verse and Psa 18:5, as they respect David, show the snares that were laid for his life, the danger of death he was in, and the anxiety of mind he was possessed of on account of it; and as they refer to Christ, include all the sorrows of his life to the time of his death, who was a man of sorrows and acquainted with grief personally, and bore and carried the sorrows and griefs of all his people; and may chiefly intend his sorrows in the garden, arising from a view of the sins of his people, which he was about to bear upon the cross; and from an apprehension of the wrath of God, and curse of the law, which he was going to sustain for them, when his soul was περιλυπος, encompassed about with sorrow, even unto death, Mat 26:38; when his sorrow was so great, and lay so heavy upon him, that it almost pressed him down to death, he could scarce live under it; and may also take in the very pains and agonies of death; he dying the death of the cross, which was a very painful and excruciating one; see Psa 22:14; The Hebrew word for "sorrows" signifies the pains and birth throes of a woman in travail; and is here fitly used of the sufferings and death of Christ; through which he brought forth much fruit, or many sons to glory. The Targum is,

"distress has encompassed me, as a woman that sits upon the stool, and has no strength to bring forth, and is in danger of dying.''

In 2Sa 22:5, it is "the waves" or "breakers of death compassed me"; and the word there used is rendered in Hos 13:13; "the breaking forth of children"; moreover the same word signifies "cords" ^r, as well as pains and sorrows; and the allusion may be to malefactors being bound with cords when led to execution, and put to death; and may here signify the power of death, under which the Messiah was held for a while, but was loosed from it at his resurrection; to which sense of the word, and to the words here, the Apostle Peter manifestly refers, Act 2:24;

and the floods of ungodly men made me afraid; meaning either the multitude of them, as Herod, Pontius Pilate, the Roman soldiers, and people of the Jews, who all gathered together against him; so the Targum renders it, "a company of wicked men"; or the variety of sufferings he endured by them; as spitting upon, buffering, scourging, &c. The word rendered "ungodly men is Belial"; and signifies vain, worthless, and unprofitable men; men of no figure or account; or lawless ones, such as have cast off the yoke of the law, are not subject to it; persons very wicked and profligate. The word in the New Testament seems to be used for Satan, 2Co 6:15; where it is so rendered in the Syriac version, and he may be designed here; and by the floods of Belial may be meant, not so much the temptations of Satan in the wilderness, as his violent and impetuous attacks upon Christ in the garden, when being in an agony or conflict with him, his sweat was, as it were, great drops of blood, Luk 22:44. The Septuagint render the word, "the torrents of iniquity troubled me"; which was true of Christ, when all the sins of his people came flowing in upon him, like mighty torrents, from all quarters; when God laid on him the iniquity of them all, and he was made sin for them; and in a view of all this "he began to be sore amazed", Mar 14:33; compare with this Psa 69:1. Arama interprets Belial of the evil imagination in David, who had a war in himself.

Gill: Psa 18:5

The sorrows of hell compassed me about,.... Or "the cords of the grave" ^s, under the power of which he was detained for awhile; the allusion may be to the manner of burying among the Jews, who wound up their dead bodies in linen clothes; so that they were as persons bound hand and foot; and thus were they laid in the grave; see Joh 11:44; and so was Christ, till he was raised from the dead, when he showed himself to have the keys of hell and death, and to be no more under their power, or be held by them;

the snares of death prevented me; or "met" or "got before me" ^t the sense is, he was taken in them: this phrase designs the insidious ways and methods which the enemies of Christ took to ensnare him, and take away his life, and in which they succeeded; see Mat 26:4.

Gill: Psa 18:6

In my distress I called upon the Lord,.... The great Jehovah, the everlasting I AM, who is the most High in all the earth, and who is able to save, Heb 5:7;

and cried unto my God; as Jesus did, Mat 27:46; so the members of Christ, when in distress, as they often are, through sin and Satan, through the hidings of God's face, a variety of afflictions, and the persecutions of men, betake themselves to the Lord, and call upon their God: a time of distress is a time for prayer; and sometimes the end God has in suffering them to be in distress is to bring them to the throne of his grace; and a great privilege it is they have that they have such a throne to come to for grace and mercy to help them in time of need, and such a God to sympathize with them, and help them; and their encouragement to call upon him, and cry unto him, is, that he is Jehovah, omniscient, omnipotent, and omnipresent; who knows their wants, is able to help them, and is a God at hand to do it;

He heard my voice out of his temple; that is, out of heaven his dwelling place; for the temple at Jerusalem was not built in David's time; and it may be observed, that the prayer of the psalmist, or whom he represents, was a vocal one, and not merely mental; and hearing it intends a gracious regard unto it, an acceptance of it, and an agreeable answer: for it follows,

and my cry came before him, even into his ears; God did not cover himself with a cloud, that his prayer could not pass through; but it was admitted and received; it came up before him with acceptance; it reached his ears, and even entered into them, and was delightful music to them: see Joh 11:41.

Gill: Psa 18:7

Then the earth shook and trembled,.... As it did quickly after Christ called upon the Lord, and cried to his God upon the cross, Mat 27:50; and so some time after, when his people were praying together, the place where they were assembled was shaken, Act 4:31; as a token of God's presence being with them: and the shaking and trembling of the earth is often used as a symbol of the presence of God, and of the greatness of his majesty; as when he brought the children of Israel through the Red sea, went before them in the wilderness, and descended on Mount Sinai, which mountain then moved and quaked exceedingly; see Psa 104:32; and it is easy to observe, that in this, and other parts of this majestic account of the appearance of God on the behalf of the person the subject of this psalm, and against his enemies, there are manifest allusions to the giving of the law on Mount Sinai; though it may be this shaking of the earth, and what follows, are to be understood in a figurative sense;

the foundations also of the hills moved and were shaken; and design the shaking of the earth and heavens, prophesied of in Hag 2:6; and which is explained in Heb 12:26; of the removing the ordinances of the ceremonial law, that Gospel ordinances might remain unshaken; for in 2Sa 22:8; the words are, "the foundations of heaven moved and shook"; and the shaking and moving of the earth and mountains may denote the abolition and destruction of kingdoms and nations; and first of the civil polity of the Jews, and of their ecclesiastical state, which quickly ensued upon the death of Christ; and next of the ruin of Rome Pagan, and then of Rome Papal; which are both signified by an earthquake, and by the removal of mountains, Rev 6:12;

because he was wroth; with the people of the Jews, for disbelieving and rejecting the Messiah; for setting themselves, and taking counsel together against him, and putting him to death; for these things God was angry with them, and wrath came upon them to the uttermost, and their nation, city, and temple were destroyed, Psa 2:1; and with the Pagan empire and antichristian powers, Rev 6:16.

Gill: Psa 18:8

There went up a smoke out of his nostrils,.... This, with what follows, describes a storm of thunder; the "smoke" designs thick black clouds, gathered together; "fire" intends lightning; and "coals of fire", hot thunderbolts; and the whole is borrowed from, and is an allusion to what was at the giving of the law on Mount Sinai, Exo 19:16; The majesty of God is here set forth in much such language as is the leviathan in Job 41:19; the "smoke of his nostrils" seems to intend the indignation of God against the enemies of David, of Christ, and of his people, and the punishment be will inflict upon them, Isa 65:5. The Targum interprets it of the pride and insolence of Pharaoh;

and fire out of his mouth devoured; God is a wall of fire round about his people, and a consuming one to his and their enemies. This expresses the wrath of God upon the Jewish nation, and his sending the Roman armies to burn their city, Mat 22:7;

coals were kindled by it; the Jews being as dry trees, were fit fuel for the fire of divine wrath, and so presently became as coals of fire; so the antichristian party, upon the pouring out of the fourth vial, will be scorched with heat, and blaspheme the name of God, Rev 16:8.

Gill: Psa 18:9

He bowed the heavens also, and came down,.... To execute wrath and vengeance on wicked men; which is always the sense of these phrases when they go together; see Psa 144:6; The Targum is, "he bowed the heavens, and his glory appeared"; that is, the glory of his power, and of his mighty hand of vengeance; for not his grace and mercy, but his indignation and wrath, showed themselves; for it follows,

and darkness was under his feet; the Targum is, "a dark cloud", expressive of the awfulness of the dispensation to wicked men; who are not allowed to see the face of God, are debarred his presence, and denied, communion with him, and to whom everything appears awful and terrible, Psa 97:2.

Gill: Psa 18:10

And he rode upon a cherub, and did fly,.... The Targum renders it in the plural number, "cherubim"; and so the Septuagint, Syriac, and Arabic versions; and by whom may be meant, either the angels, who are as horses and chariots, on whom Jehovah rides, and who art he makes use of as executioners of his wrath and vengeance, Zec 6:5; and to whom wings are assigned as a token of swiftness, Isa 6:2; or rather the ministers of the Gospel, who are the living creatures in Rev 4:7; and answer to the "cherubim" in Ezekiel's visions; and whom God made use of, especially after the death of Christ, and when the Gospel was rejected by the Jews, to carry it into the Gentile world, which was done by them with great speed and swiftness; and Maimonides ^u gives a caution, not to understand the phrase, "he did fly", as of God, but of the cherub;

yea, he did fly upon the wings of the wind; which may design the speedy help and assistance God gave to his Son, and gives to his people; and the swift destruction of their enemies; see Psa 104:3; the words in 2Sa 22:11, with only the variation of a letter in one word, are, "and he was seen upon the wings of the wind"; which were both true; nor need a various reading be supposed, the psalmist using both words at different times, suitable to his purpose, and which both express his sense. Wings are ascribed to the winds by the Heathen poets, and they are represented as winged on ancient monuments ^w.

Gill: Psa 18:11

He made darkness his secret place,.... Which, and the dark waters in the next clause, are the same with the thick clouds in the last, in which Jehovah is represented as wrapping himself, and in which he lies hid as in a secret place; not so as that he cannot see others, as wicked men imagine, Job 22:13; but as that he cannot be beheld by others; the Targum interprets it,

"he caused his Shechinah to dwell in darkness;''

his pavilion round about him were dark waters, and thick clouds of the skies; these were as a tent or tabernacle, in which he dwelt unseen by men; see Job 36:29; all this may design the dark dispensation of the Jews, after their rejection and crucifixion of Christ; when God departed from them, left their house desolate, and them without his presence and protection; when the light of the Gospel was taken away from them, and blindness happened unto them, and they had eyes that they should not see, and were given up to a judicial darkness of mind and hardness of heart; which were some of the dark, deep, and mysterious methods of divine Providence, with respect to which God may be said to be surrounded with darkness, dark waters, and thick clouds; see Rom 11:7.

Gill: Psa 18:12

At the brightness that was before him, The lightning that came out of the thick clouds; which may denote, either the coming of Christ to take vengeance on the Jewish nation, which was swift and sudden, clear and manifest; or the spreading of the Gospel in the Gentile world, in which Christ, the brightness of his Father's glory, appeared to the illumination of many; see Mat 24:27; and both may be intended, as the effects following show;

his thick clouds passed; that is, passed away; the gross darkness, which had for so many years covered the Gentile world, was removed when God sent forth his light and truth; and multitudes, who were darkness itself, were made light in the Lord;

hail stones and coals of fire; the same Gospel that was enlightening to the Gentiles, and the savour of life unto life unto them, was grievous, like hail stones, and tormenting, scorching, irritating, and provoking, like coals of fire, and the savour of death unto death, to the Jews; when God provoked them, by sending the Gospel among the Gentiles, and calling them: or these may design the heavy, awful, and consuming judgments of God upon them, which are sometimes signified by hail storms; see Rev 8:7. In 2Sa 22:13, it is only, "through the brightness before him were coals of fire kindled".

Gill: Psa 18:13

The Lord also thundered in the heavens,.... By his apostles and ministers, some of which were Boanergeses, sons of thunder, whose ministry was useful to shake the consciences of men, and bring them to a sense of themselves, Mar 3:17;

and the Highest gave his voice; the same with thunder; for thunder is often called the voice of the Lord, Job 37:5; compare with this Psa 68:11; the Targum interprets it, "he lifted up his word"; the same effects as before follow,

hail stones and coals of fire; See Gill on Psa 18:12.

Gill: Psa 18:14

Yea, he sent out his arrows,.... By which thunderbolts, cracks of thunder, and flashes of lightning, seem to be meant; see Psa 77:17; comparable to arrows shot, and sent out of a bow; and may denote, either the doctrines of the Gospel, which were sharp in the hearts of Christ's enemies, and are either the means of subduing them to him, or of destroying them, being the savour of death unto death; or however, like arrows, give great pain and uneasiness where they stick, and grievously distress and torment; as does the fire which comes out of the mouth of the two witnesses, Rev 11:5. The Targum is,

"he sent his word as arrows;''

or else the judgments of God are meant, as famine, pestilence, and the sword, which God sent unto, and spent upon the Jewish nation, Deu 32:23;

and scattered them; among the nations of the world, where they have been dispersed ever since;

and he shot out lightnings; or "many lightnings", so the Targum:

and discomfited them; troubled, terrified, and distressed them.

Gill: Psa 18:15

Then the channels of water were seen,.... Or, "of the sea"; as in 2Sa 22:16. There seems to be an allusion to the drying up of the sea when the Israelites passed through it. Aben Ezra interprets this of the discovery of the secrets of enemies, and of their deep schemes and counsels, which they seek to hide, but are made known by him who sees all things in the dark; and so the following clause;

and the foundations of the world were discovered; but it rather seems to intend the utter extirpation and ruin of the Jewish nation, both in their civil and ecclesiastic state, the foundation of which was rooted up and laid bare; unless with Jerom we understand this of the ministers of the word, in whom the doctrines of grace were channelled, and who were as fountains of water; and of the foundation of the apostles and prophets made known in the Gospel: but the former sense is best; since it follows,

at thy rebuke, O Lord; at the blast of the breath of thy nostrils; for the destruction of the Jews was the effect of divine wrath and vengeance: so ends the account of the wonderful appearance of God in favour of the person the subject of this psalm, and against his enemies; the deliverance wrought for him is next described.

Gill: Psa 18:16

He sent from above,.... Either his hand, as in Psa 144:7; he exerted and displayed his mighty power in raising Christ from the dead; or he sent help from his sanctuary; as in Psa 20:2; and helped and strengthened him in a day of salvation; or when he wrought out the salvation of his people; or "he sent his word", as in Psa 107:20; his word of command, to take up his life again, as he had given it to lay it down, Joh 10:18. The Targum is, he sent his prophets; but it may be much better supplied, he sent his angels, or an angel; as he did at his resurrection, who rolled away the stone from the sepulchre, as a token of his justification and discharge: so Jarchi interprets it, he sent his angels; and Aben Ezra supplies it thus,

"he sent his word or his angel:''

unless the sense should be, as Cocceius suggests, he sent a cloud from above, which was done at Christ's ascension, and which received him out of the sight of the apostles, Act 1:9. Since it follows,

he took me; that is, up to heaven; thither Christ was carried in a cloud, one of God's chariots, he sent for him; and where he is received, and will be retained until his second coming; though rather the sense is, he took me by the hand:

he drew me out of many waters. This is said either in allusion to Moses, who had his name from his being drawn out of the water, Exo 2:10; and who was an eminent type of Christ; and this is the only place where the Hebrew word is made use of from whence he had his name; or else to a man plunged in water ready to be drowned; see Psa 69:1. By these "many waters" may be meant the many afflictions, sorrows, and sufferings from which Christ was freed, when raised from the dead, and highly exalted and crowned with glory and honour; and the torrent of sins which flowed in upon him at the time he was made sin for his people, from which he was justified when risen; and so will appear a second time without sin unto salvation; and the wrath of God, the waves and billows of which went over him, and compassed him about as water, at the time of his sufferings; from which he was delivered when he was shown the path of life, and entered into the presence of God, and sat at his right hand, where are joys and pleasures for evermore; and also his grand enemy Satan, with his principalities and powers, who came in like a flood upon him; but he destroyed him and spoiled them; and particularly the floods of ungodly men, spoken of in Psa 18:4; seem to be here designed; compare with this Psa 144:7; "so many waters" signify many people and nations, Rev 17:15; and accordingly the Targum is,

"he delivered me from many people.''

This was true of Christ when risen and ascended; he was then separate from sinners, and made higher than the heavens; and this sense is confirmed by the following words, where what is expressed figuratively here is there literally explained.

Gill: Psa 18:17

He delivered me from my strong enemy,.... Which, as it may respect David, may be understood of Goliath the Philistine champion, who was a man of war from his youth; or Saul, king of Israel; and, as it may respect David's antitype, may design either the chief priests, Scribes, and Pharisees, who were men of power and influence; or more especially Satan, the strong man armed, with all his principalities and powers; or, likewise death, the last enemy, from whose pains and cords he was loosed when raised from the dead, and when he was delivered from every other strong enemy;

and from them which hated me; from the old serpent the devil, between whom and him there has been a lasting enmity; and from the world, the people of the Jews, particularly the Pharisees, who bore an implacable hatred to Christ;

for they were too strong for me; as Goliath and Saul were too strong for David of himself, so Christ's enemies were too strong for him; not as God, for he is the mighty God, the Almighty, and stronger than the strong man armed, but as man; for in his human nature he had a sinless weakness, which showed itself in his agonies in the garden; or a natural weakness, through which he was crucified; and this weak nature of Christ Satan attacked, and got an advantage over, and brought it to the dust of death, which is meant by his bruising his heel, though by it he got a broken head. But though Christ's enemies were too strong for him, considered merely as man, they not being, at least many of them, flesh and blood, but principalities and powers; yet being helped by his Father, and supported by his divine nature, he overcame them, and was delivered from them.

Gill: Psa 18:18

They prevented me in the day of my calamity,.... Referring to the times of his distress in the garden and upon the cross; the time of his sufferings and death, which was a dark and cloudy day, as the word ^x used suggests, both in a literal and in a spiritual sense; and when the day and hour was come, fixed and determined by the will of God, then his enemies, though not before, met him, laid hold on him, were too mighty for him, condemned, crucified, and insulted him;

but the Lord was my stay; or staff, on whom he leaned, relied, and depended, believing he would help him; and by whom he was supported and upheld, Isa 42:1. The Targum is,

"the Word of the Lord was my stay.''

Gill: Psa 18:19

He brought me forth also into a large place,.... Into heaven, a place of the glorious liberty of Christ, after his captivity to death and the grave, whither he ascended leading captivity captive, and of the children of God; and a spacious place, where there is room enough for Christ and all his people; here he now is, and will remain till his second coming, and from hence we expect him; see Joh 14:2. Compare with this Psa 31:8;

he delivered me, because he delighted in me; God delivered David from all his enemies, because he was a man after his own heart, in whom he delighted; not for any merit and worthiness in him, but of his good will and pleasure: he delivered Christ because he was his elect, in whom his soul delighted; and who was daily his delight, rejoicing in his presence before the world was: and he delivers his church and people, because they are his Hephzibah, in whom is his delight, Isa 62:4; the Father delighted in them, and therefore chose them to salvation; the Son delighted in them, and gave himself for them, and ransomed them out of the hands of him that is stronger than they; the Holy Spirit delighted in them, and therefore regenerates, renews, and sanctifies them, and seals them up unto the day of redemption.

Gill: Psa 18:20

The Lord rewarded me according to my righteousness,.... Which, if applied to David, cannot be understood of his own personal righteousness, or of works of righteousness done by him, for these merit nothing at the hand of God; no reward, in strict justice, is due to them, or given to them: a man's own righteousness is imperfect, and by the law of God is not accounted a righteousness; and it is unprofitable to God, is no gain to him, and so not rewardable by him; and were it perfect, it is but man's duty, and what God has a prior right to, and so is not recompensed by him; though it is so far from being pure and perfect, that it is attended with much sin, and is no other than rags, and filthy ones, which can never recommend a person to God; it is what will not bear the sight of God, and can never be called cleanness in his eyesight: by it no man is justified before him; and though God does, indeed, reward the works of his people, which are fruits of his grace, yet the reward is not of debt, but of grace. This, therefore, must be understood of the righteousness of David's cause, and of his innocence with respect to the things he was charged with by his enemies; of his righteousness towards Saul; and of "the cleanness of his hands", in not defiling them with his blood, when it was in his power to take away his life; therefore God rewarded him by delivering him out of his hands, and setting him upon the throne, and causing his kingdom to flourish and prosper; for this respects temporal blessings, and not eternal glory and happiness; and is something that had been and was then enjoyed, and not anything future, or in another world: though it is best of all to apply it to Christ, and understand it of his righteousness, which he, as Mediator, has wrought out for his people; this is perfect, pure, and spotless, and entirely agreeable to the law of God; what will bear the sight of God, is satisfying to his justice, is well pleasing to him, and is what he accepts of, and imputes to them that believe in Christ, and by which they are justified from all things. Now, according to this righteousness, Christ in strict justice has been rewarded in his own person; as he had the work of man's redemption assigned him, and he agreed to do it, he had a reward promised him, and which he claimed, when he had glorified his Father and finished his work; and which he received when he was set down at the right hand of God, crowned with glory and honour, in consequence of his obedience, sufferings, and death; see Phi 2:7; and he is rewarded in his members according to his righteousness, they being justified by it, and made heirs of eternal life on account of it, and are or will be glorified with him for evermore;

according to the cleanness of my hands hath he recompensed me; which signifies the same thing.

Gill: Psa 18:21

For I have kept the ways of the Lord,.... Not those which the Lord himself walks in, his ways of providence, or of grace; though these are and should be taken notice of and observed by good men, as the word ^y used will bear to be rendered; but the ways which he has prescribed and directed men to walk in, the ways of his commandments, in which they should go; these were, in some measure, kept by David, who often, in the hundred nineteenth psalm speaks of his keeping the testimonies and statutes, and commandments of the Lord; as they are by good men, with some degree of pleasure, they take delight to walk in them; and with some degree of constancy, they keep walking in them, without turning to the right hand or the left, though solicited to it; but yet not perfectly, for they have many a slip and fall in them; wherefore this cannot be a reason of their being rewarded according to their righteousness: in strict justice, the words better agree with Christ, who kept the law of God perfectly, did his will completely; he came from heaven to do it; it was his meat and drink to accomplish it; and he always did the things which pleased his father, wherefore he rewarded him;

and have not wickedly departed from my God; which was, in some sense, true of David; not as by disbelieving the power and providence, the promises, truth, and faithfulness of God, and his covenant interest in him; which to do would have been a wicked departure from God; see Heb 3:12; nor by forsaking the house and worship of God; though he was driven from thence by wicked men, yet sore against his will, and which during his exile he frequently laments and complains of; nor by sinning wilfully and presumptuously, only through error, inadvertency, infirmity, and temptation: but when it is observed, how much unbelief, which is a partial departing from the living God, and how many there are that neglect private and public worship, and what a proneness there is to sin and wickedness, and how much there is of the will in sinful actions, in the best of men; it is right and best to understand this of Christ, who never was guilty of sin, nor committed any wickedness in departing from God in the least: as man, God was his God, and he always believed his interest in him, and claimed it even when he forsook him on the cross; nor did he quit his service, desert his cause, nor depart from the work and business he enjoined him, till it was finished.

Gill: Psa 18:22

For all his judgments were before me,.... That is, the precepts of the law of God, which David had a respect unto, loved, took delight and pleasure in, and so had them all in his sight, and made them the rule of his actions; and the law of God is delighted in by regenerate persons, after the inward man; and though it is abolished as a covenant of works, it is a rule of walk and conversation to the saints; and as such they keep it in view, and regard it impartially, not only some of its precepts, but all. This in the highest and fullest sense was done by Christ, who was made under the law, in whose heart it was, and who came to fulfil it, and has completely fulfilled it;

and I did not put away his statutes from me; in 2Sa 22:23; it is read, "and as for his statutes, I did not depart from them"; the sense is the same; this may have respect to the ceremonial law, and the ordinances of it, which David abode by, very strictly observed, renewed, and put in order; and which Christ, his antitype, never departed from, but conformed unto throughout the whole of his life; witness his circumcision, keeping of the passover, attendance on the synagogue and temple worship; nor did he put them away until they had their full accomplishment in him; when there was a disannulling of them because of their weakness and unprofitableness.

Gill: Psa 18:23

I was also upright before him,.... In heart and conversation, being sincere and faithful; so David was in the sight of God; but this is much more true of Christ, in whom there was no unrighteousness nor guile, neither in his heart, nor in his lips; he was of perfect integrity, and faithful in all things to him that appointed him;

and I kept myself from mine iniquity; which some interpret of original sin, in which David was born, which dwelt in him, and prompted him to sin; but rather it refers to the taking away of Saul's life, which he might be tempted to do, as being his enemy that sought his life; and which he was put upon and urged to by some about him, and yet did it not. But it is best here also to apply these words to Christ; for though he had no iniquity of his own, yet he had the iniquities of his people on him, as their surety, and which he calls "mine", Psa 40:12. But though he bore them, he did not commit any of them; though he was made sin, he knew none; and though he was tempted by Satan to the most enormous iniquities, as destroying himself and worshipping the devil, he kept himself from the evil one, that he could not touch him: the sense is, that he kept himself from committing any sin, which cannot be said of any mere man; and so far as good men are kept from sin, they are kept by the power of God, and not by themselves. All these things show, that the righteousness of Christ was a perfect, sinless one, entirely agreeable to the laws, statutes, and judgments of God; was pure in the sight of God, and rewardable in strict justice. Hence it is repeated as follows:

Gill: Psa 18:24

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, Col 1:22.

Gill: Psa 18:25

With the merciful thou wilt show thyself merciful,.... The merciful man is the good, gracious, holy, and godly man, as the word ^z here used signifies, and is sometimes rendered; one that has received grace and mercy from the Lord, and has principles of grace and goodness wrought in him, and is kind and merciful to others, both to their souls and bodies; and to such men God shows himself merciful: not that they are first merciful to others, and then he is so to them, for it is just the reverse; nor is their mercifulness the cause or condition of his, for he has mercy on whom he will have mercy; but to such he shows fresh mercy, and bestows more grace upon them; they find grace and mercy with him now, and will do hereafter; see Mat 5:7. This may be applied to Christ, all whose ways are mercy and truth; he saw the estate his people would come into; he pitied their case, and became their surety in eternity; he betrothed them to himself in loving kindness and tender mercies; and undertook to feed the flock of slaughter, even the poor of the flock; having, through his merciful lovingkindness, assumed human nature, he went about doing good to the souls and bodies of men; he healed the diseased and fed the hungry, and had compassion on the ignorant, and them that were out of the way; and, as a merciful high priest, he bore the sins and sorrows of his people; and in his love and pity redeemed them, and continues to sympathize with them in all their afflictions and temptations; and though no mercy was shown him while he was suffering for them, for God spared him not, but awoke the sword of justice against him, and used him with the utmost rigour and severity; yet satisfaction being made, he did not leave him in the grave, nor suffer his holy, good, and merciful One to see corruption; but raised him from the dead, prevented him with the blessings of his goodness, and set upon his head a crown of honour and glory;

with an upright man thou wilt show thyself upright; an upright man, as the word ^a used signifies, is a perfect man, not absolutely, but comparatively; not in himself, but in Christ; perfect with a perfection of parts, but not of degrees; he is one that is upright in heart, sincere and without hypocrisy; an Israelite indeed, whose faith, hope, and love, are undisguised; he is a man of integrity, a faithful man, faithful to God, his cause and interest, his word and ordinances, and is faithful with the saints; he walks, uprightly according to the rule of God's word, and by faith in Christ; and to such upright men God shows himself upright, or faithful, by keeping his covenant with them, fulfilling his promises to them, and not suffering one good thing to fail he has given them reason to expect from him. This may also be interpreted of Christ, who is in the highest and fullest sense perfect, upright, and sincere, and faithful to him that appointed him; and as he has been faithful in all his covenant engagements with his Father, so his Father has been faithful to him in making good all he promised him; both with respect to his own glory, and the happiness of his people; see Isa 53:10.

Gill: Psa 18:26

With the pure thou wilt show thyself pure,.... None of Adam's posterity are pure by nature; they are all defiled with sin; and though some are pure in their own eyes, they are far from being cleansed from their filthiness; such only are pure who are sanctified by the Spirit of God, have clean hearts created in them, and whose hearts are purified by faith in the blood of Christ; who are justified by Christ's righteousness, and are washed from their sins in his blood; and who, in consequence of such grace, love, pureness of heart, speak a pure language, hold the mystery of faith in a pure conscience, and with a pure conversation, and live soberly, righteously, and godly: and whereas God is a pure and holy Being, his perfections, works, and word, are pure; he shows himself to be so to such persons, by providing for the honour of his purity and holiness in their redemption, sanctification, and salvation; by making all things to be pure to them; by granting them his presence, and blessing them with the vision of himself here and hereafter; see Mat 5:8; this may likewise be understood of Christ, who, in his human nature, is pure from all sin, both original and actual: he indeed took upon him the sins of his people, and bore them, and made satisfaction for them, and brought in everlasting righteousness; which being done, God has showed himself pure to him, by justifying, acquitting, and discharging him from all such sins; by accepting his righteousness, and imputing it to those for whom he wrought it;

and with the froward thou wilt show thyself froward; or "thou wrestlest" ^b, or wilt contend with them until they are destroyed: the same word is here used which Naphtali has his name from, Gen 30:8. The froward are such as are of perverse dispositions, and of stubborn and obstinate tempers, and whose ways are crooked and distorted; and such were the people of the Jews in the times of Moses, and of Christ, Deu 32:5; and who seem here to be designed; even the Jews in Christ's time, who were just the reverse of the above characters, were cruel and unmerciful, faithless and hypocritical, filthy and pure, disbelieved the Messiah, rejected and crucified him, were contrary to God, and to all men; and therefore God walked contrary to them, as he threatened, Lev 26:27; the same as showing himself froward to them; for God is not froward and perverse in himself, nor in his ways, which are all equal, just, and pure: and though there is one and the same word used in our version, yet there are two different words in the Hebrew text; the same word that is used of the froward is not used of God; that which is used of God, as before observed, signifies wrestling, and designs God's contending with the people of the Jews, in a way of wrath and fury, which came upon them to the uttermost, and issued in their entire ruin as a people and nation; the words here had their fulfilment in the destruction of Jerusalem.

Gill: Psa 18:27

For thou wilt save the afflicted people,.... As the people of God commonly are; they are afflicted with sin, and the corruption of their own hearts, and with Satan and his temptations, and with the world, its reproaches, and persecutions; but God in his own time saves them out of them, if not here, yet hereafter. This is particularly and eminently true of the Christians who lived between the crucifixion of Christ and the destruction of Jerusalem; who were greatly afflicted and persecuted by the Jews, but were in a remarkable manner saved a little before the destruction of Jerusalem, by being directed to go out of it to a place called Pella ^c; so that not one Christian suffered in it;

but wilt bring down high looks; or proud men, whom God humbles; these he abhors, resists, sets himself against, scatters and destroys. The Jews were a very proud people, and behaved in an insolent and insulting manner towards Christ and his followers; but the high looks of the chief priests, Scribes, and Pharisees, were brought down to a purpose, when their city, temple, and nation, were destroyed; see Isa 2:11.

Gill: Psa 18:28

For thou wilt light my candle,.... Or lamp ^d: in 2Sa 22:29, it is, "Thou art my lamp, O Lord"; which may either design outward prosperity, and the flourishing condition of David's kingdom; or internal spiritual light, and an increase of it, by giving fresh supplies of the oil of grace, to cause the lamp to burn more clearly; or rather the prosperous estate of Christ's kingdom; and may be the same with the lamp ordained for the Messiah, Psa 132:17;

the Lord my God will enlighten my darkness; or "cause light to shine in my darkness" ^e; that is, bring me out of darkness into light; either out of adversity to prosperity, or from walking in darkness to the enjoyment of the light of his countenance; and is true of Christ, not only of the prosperity of his kingdom and interest, but of him personally; who though, when on the cross, was in darkness of soul, being forsaken by his God; yet, when raised from the dead, he was received up to heaven, and set down at the right hand of God, and was made full of joy with his countenance, Act 2:28.

Gill: Psa 18:29

For by thee I have run through a troop,.... Or, "I have run to a troop": to meet one ^f with courage and intrepidity, as some interpret it ^g; or, as others ^h, "I have run after a troop": that is, pursued after one, as David pursued after the troops of the Amalekites who burnt Ziklag, 1Sa 30:8; to which Jarchi refers this passage; or rather, "I have broke a troop", or "through one" ⁱ; for the word, as some Jewish writers ^k observe, comes from a root which signifies to "break" in pieces, and is fitly used for the destroying or cutting in pieces a troop of the enemy; and is true of Christ, when he engaged with the troops of hell, and broke the squadrons of the infernal fiends, and spoiled or disarmed principalities and powers, and triumphed over them on the cross, and made a show of them openly, when he dragged them at his chariot wheels, and led captivity captive;

and by my God have I leaped over a wall; which refers to the scaling of walls, and taking of fortified places; and so the Targum, "By the word of my God I will subdue fortified towns"; so Apollinarius has it, passed over a tower, or took it; which was literally true of David, in many instances. Jarchi applies this to his taking the fortress of Zion from the Jebusites: a learned writer ^l thinks this refers to his leaping over the city wall, and slipping through the city watch, when Michal let him down through a window: it may be applied to Christ, who broke down the middle wail of partition, the ceremonial law, which stood between Jew and Gentile; or rather it may design the many difficulties which were in the way of the salvation of his people, which he surmounted and got over with great strength and swiftness; such as fulfilling the law, satisfying justice, bearing sin, and making atonement for it, undergoing a shameful and an accursed death, and grappling with numerous enemies, whom he conquered; and he is said to do all this by his God; because, as man and Mediator, he was strengthened and assisted by him.

Gill: Psa 18:30

As for God, his way is perfect,.... Or "without spot" ^m, as the Septuagint render the word; without any just charge of inequality, or unrighteousness; such is God's way of providence, though sometimes his methods of providence are cavilled at by wicked men, and murmured at by his own people: they are at a loss, at times, to reconcile promises and providences together, and to account for the justice and equity of them; these ways of his are unsearchable, and not to be traced out by them; but when his judgments will be made manifest, the wisdom, goodness, and righteousness of them will be clearly discerned, and they will be admired; for they are all of a piece, and perfectly consistent with the attributes of God: and such also is his way of grace, and method of salvation; it is agreeable to all his perfections, and according to his purposes, counsel, and covenant; this being resolved on in his breast, contrived by his wisdom, and concluded on in the covenant, has been effected and finished by his son; and his inward way of working upon the heart, though at present imperfect, will be completed; he is a rock, and his work is perfect, and all his ways are judgment: whatever way or method he contrives and enters upon, whether in providence or grace, he pursues and brings to an issue; for he is an omnipotent, omniscient, and unchangeable Being, and neither frustrates, nor is he frustrated; nor is there any insincerity, unrighteousness, and unfaithfulness in him; nor can he act contrary to himself, and the perfections of his nature: the way also which he prescribes to others is perfect and plain, whether the path of doctrine or of duty; the path of truth is plain to the enlightened understanding, and the way of holiness is such, in which men, though fools, shall not err; see Pro 8:8;

the word of the Lord is tried; as silver in a furnace, and is clear of all dross, of error, and falsehood; is free from human mixtures, and without any impurity and unholiness; nor is God's word of promise chargeable with unfaithfulness; all his promises being yea and amen in Christ, and have been tried and proved by the saints in all ages; and have been found true, faithful, constant, and invariable;

he is a buckler to all those that trust in him; not in man, nor in themselves; in their own righteousness, or in any creature or creature enjoyment or performance; but in the providence and power of God, in his grace and mercy, in his word, and especially in his Son; in his person, blood, and righteousness; to such he is a buckler or shield: his power is all around them, his favour encompasses them, and his truth, or faithfulness in his word, is their shield and buckler: and so is his Son, who is both a sun and shield to them; and such are his precious blood, his spotless righteousness, and stoning sacrifice; which, being held up by faith, repel the fiery darts of Satan.

Gill: Psa 18:31

For who is God save the Lord?.... Or Jehovah: there is but one God, and Jehovah is he; there is none besides him, nor any like him: there are many that are called gods, nominal deities, who are not by nature gods; fictitious ones, the idols of the Gentiles, made of gold, silver, brass, wood, and stone; but there is but one true God: there are gods, in an improper sense, as civil magistrates; but there is none really and truly so but the Lord; which is to be understood, not of Jehovah the Father, to the exclusion of the Son and Spirit; for the Son is Jehovah, and the Spirit is Jehovah; both are so called, as well as the Father, and all three one God;

or who is a rock save our God? to have recourse to for shelter and protection; or to trust to, and build upon, for eternal life and salvation. False gods are rocks; but not like ours, our enemies themselves being judges, Deu 32:31; so Apollo at Delphos is called the Delphian rock ⁿ: the words seem to be taken from, or at least there is in them a reference to, 1Sa 2:2.

Gill: Psa 18:32

It is God that girdeth me with strength,.... For battle, as in Psa 18:39; with strength of body and fortitude of mind; both which are from the Lord, and were in David; and were acknowledged by him as bestowed on him by the Lord; and which confirms what he had before said of him: or with spiritual strength, with strength in his soul, against sin, Satan, and the world; and to do the will and work of God: saints are girt by the Lord with the whole armour of God, and among the rest with the girdle of truth; and are prepared and ready to every good work; see 1Sa 2:4. Hannah's song is again referred to: in 2Sa 22:33, the words are, "God is my strength and power"; they are true of Christ, the man of God's right hand, whom he promised to strengthen, and whom he has made strong for himself, Psa 80:17;

and maketh my way perfect; or safe, or prosperous. God removed every impediment and obstacle out of his way, and made it plain and easy, as Jarchi observes; and succeeded him, and gave him victory over his enemies; this has been verified in Christ, who has conquered sin, Satan, the world, death, and the grave: for this is not to be understood of the way and course of David's life and conversation, which was not perfect and unspotted, but had many blemishes and imperfections in it, which he often owns, confesses, and bewails.

Gill: Psa 18:33

He maketh my feet like hind's feet,.... As light and swift as theirs, as the Targum; that is, either to flee, when there was a necessity for it, as Kimchi observes; or rather to pursue after the enemy, to run through a troop, and leap over a wall, as before; see 1Ch 12:8; the same phrase is used in Hab 3:19; and may be understood in a spiritual sense of that readiness and cheerfulness with which the saints run the ways of God's commandments, when their hearts are enlarged with his love and grace; and may very well be applied to Christ, who is often compared to a roe, or a young hart, for swiftness; who readily and at once engaged to come and do the will of God, and whose coming in the flesh, at the appointed time, was swift; and who made haste to do the work of God, in which he took the utmost pleasure; and who is a speedy and present help to his people in time of trouble; see Son 2:8;

and setteth me upon my high places; the towers and fortresses, and strong and fortified places, where he was safe from his enemies; and: in a spiritual sense, may design the everlasting love of God, the covenant of grace, its blessings and promises; and Christ himself, with the fulness of grace in him, on which believers may be said to be set, when their faith is directed to them, and they live and dwell upon them; see Hab 3:19; and, the words were fulfilled in Christ, when God highly exalted him at his right hand, and set him above all principalities and powers, and made him higher than the heavens.

Gill: Psa 18:34

He teacheth my hands to war,.... From whence it appears, that war, in some cases, is lawful; and that all the skilfulness and art in training men for war, in the use of armour, in marshalling of armies, in forming sieges, &c. is all from God; see Psa 144:1; and so is all that spiritual skill, in making use of the whole armour of God against every enemy, sin, Satan, and the world; and even the wisdom and skill, counsel and instruction, which Christ as man and Mediator had, when it was the hour and power of darkness; when he was engaged with principalities and powers, and got the victory over them, were from the Lord: see Psa 16:7;

so that a bow of steel is broken by mine arms; that is, the bow of an enemy falling into his hands, which might be literally true of David. It is in the Hebrew text, "a bow of brass"; and so Apollinarius renders it; which Kimchi and Ben Melech interpret strong iron, that is, steel; and so the Targum; see Job 20:24; Satan is an archer; his temptations are darts, and fiery ones; and his strong bow may be said to be broken by the arms of faith, when his temptations, under the influence of divine grace, are repelled and rendered ineffectual; and especially his bow was broken by Christ, not only in the wilderness, when he was vanquished by him; but in the garden, and on the cross, when Satan could find nothing in him, and get no other advantage over him, but to bruise his heel; when he himself had his head broke, his works ruined, and he himself destroyed. Some render the words, "mine arms have bent a bow of steel": that is, such skill and strength were given him that he was able to bend, draw, and shoot a bow or steel: the Targum is, "and hath strengthened mine arm as a bow of brass", or "steel"; and so the Syriac and Arabic versions; and to the same purpose the Septuagint, Vulgate Latin, and Ethiopic versions; or it may be rendered, "my arms have bent", or "made to descend ^o, a bow of brass"; for when a bow is bent, the horns or corners of it are made to descend towards a man.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 18:1

¹ sn Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1-51.

² tn Heb “spoke.”

³ tn Heb “in the day,” or “at the time.”

⁴ tn Heb “hand.”

⁵ tn Heb “and from the hand of Saul.”

⁶ tn A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. 1.

⁷ tn The verb רָחַם (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see DNWSI 2:1068-69; Jastrow 1467 s.v. רָחַם; G. Schmuttermayr, “rhm: eine lexikalische Studie,” Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1-51, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.

⁸ tn Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.”

NET Notes: Psa 18:2

¹ sn My high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.

² sn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4-5; 24:22; 2 Sam 5:9, 17; 23:14.

³ tn Or “in whom.”

⁴ sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

⁵ tn Heb “the horn of my salvation”; or “my saving horn.”

sn Though some see “horn” as referring to a horn-shaped peak of a hill, or to the “horns” of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. Ps 18:2 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.

⁶ tn Or “my elevated place.” The parallel version of this psalm in 2 Sam 22:3 adds at this point, “my refuge, my savior, [you who] save me from violence.”

NET Notes: Psa 18:3

¹ tn In this song of thanksgiving, where the psalmist recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect.

² tn Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (mÿhullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (yÿhvah): “[to the] praiseworthy one I cried out, [to the] Lord.”

NET Notes: Psa 18:4

¹ tc Ps 18:4 reads “ropes,” while 2 Sam 22:5 reads “waves.” The reading of the psalm has been influenced by the next verse (note “ropes of Sheol”) and perhaps also by Ps 116:3 (where “ropes of death” appears, as here, with the verb אָפַף, ’afaf). However, the parallelism of v. 4 (note “currents” in the next line) favors the reading “waves.” While the verb אָפַף is used with “ropes” as subject in Ps 116:3, it can also be used with engulfing “waters” as subject (see Jonah 2:5). Death is compared to surging waters in v. 4 and to a hunter in v. 5.

² tn The Hebrew noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).

³ tn The noun בְלִיַּעַל (vÿliyya’al) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness.” It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.

⁴ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (ba’at) sometimes by metonymy carries the nuance “frighten,” but the parallelism (see “engulfed”) favors the meaning “overwhelm” here.

NET Notes: Psa 18:5

¹ tn Heb “surrounded me.”

² tn Heb “confronted me.”

NET Notes: Psa 18:6

¹ tn In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects.

² tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.

³ tc Heb “and my cry for help before him came into his ears.” 2 Sam 22:7 has a shorter reading, “my cry for help, in his ears.” It is likely that Ps 18:6 MT as it now stands represents a conflation of two readings: (1) “my cry for help came before him,” (2) “my cry for help came into his ears.” See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 144, n. 13.

NET Notes: Psa 18:7

¹ sn The earth heaved and shook. The imagery pictures an earthquake in which the earth’s surface rises and falls. The earthquake motif is common in OT theophanies of God as warrior and in ancient Near Eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.

² tn 2 Sam 22:8 has “heavens” which forms a merism with “earth” in the preceding line. The “foundations of the heavens” would be the mountains. However, the reading “foundations of the mountains” has a parallel in Deut 32:22.

³ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav (ו) consecutive in the verse.

NET Notes: Psa 18:8

¹ tn Heb “within”; or “[from] within.” For a discussion of the use of the preposition -בְּ (bÿ) here, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.

² tn Or “in his anger.” The noun אַף (’af) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here. See also v. 15, “the powerful breath of your nose.”

³ tn Heb “fire from his mouth devoured.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.

sn Fire devoured as it came from his mouth. For other examples of fire as a weapon in OT theophanies and ancient Near Eastern portrayals of warring gods and kings, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 165-67.

⁴ tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (cf. Job 41:21), which he then hurls as weapons (cf. Ps 120:4).

NET Notes: Psa 18:9

¹ tn The Hebrew verb נָטָה (natah) can carry the sense “[cause to] bend, bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm.

NET Notes: Psa 18:10

¹ tn Or “rode upon.”

² tn Heb “a cherub.” Because of the typical associations of the word “cherub” in English with chubby winged babies, the term has been rendered “winged angel” in the translation.

sn Winged angel (Heb “cherub”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind (see the next line of the psalm).

³ tc 2 Sam 22:11 reads “appeared” (from רָאָה, ra’ah); the relatively rare verb דָאָה (da’ah, “glide”) is more difficult and probably the original reading here in Ps 18.

⁴ sn The wings of the wind. Verse 10 may depict (1) the Lord riding a cherub, which is in turn propelled by the wind current. Another option (2) is that two different vehicles (a cherub and the wind) are envisioned. Yet another option (3) is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.

NET Notes: Psa 18:11

¹ tc Heb “he made darkness his hiding place around him, his covering.” 2 Sam 22:12 reads, “he made darkness around him coverings,” omitting “his hiding place” and pluralizing “covering.” Ps 18:11 may include a conflation of synonyms (“his hiding place” and “his covering”) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the Hebrew letter samek: סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ (sitro sÿvivotayv sukkato).

² tc Heb “darkness of water, clouds of clouds.” The noun “darkness” (חֶשְׁכַת, kheshkhat) is probably a corruption of an original reading חשׁרת, a form that is preserved in 2 Sam 22:12. The latter is a construct form of חַשְׁרָה (khashrah, “sieve”) which occurs only here in the OT. A cognate Ugaritic noun means “sieve,” and a related verb חָשַׁר (khashar, “to sift”) is attested in postbiblical Hebrew and Aramaic. The phrase חַשְׁרַת מַיִם (khashrat mayim) means literally “a sieve of water.” It pictures the rain clouds as a sieve through which the rain falls to the ground (see F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry [SBLDS], 146, n. 33).

NET Notes: Psa 18:12

¹ tc Heb “from the brightness in front of him his clouds came, hail and coals of fire.” 2 Sam 22:13 reads, “from the brightness in front of him burned coals of fire.” The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מנגה נגדו עברו ברד וגחלי אשׁ, “from the brightness in front of him came hail and coals of fire” (the basis for the present translation). The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבָרוּ (’avaru; Ps 18:12) and בָּעֲרוּ (ba’aru; 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun עָבָיו (’avayv, “his clouds,” Ps 18:12) may be virtually dittographic (note the following עָבְרוּ, ’avru), or it could have accidentally dropped out from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). The noun בָּרָד (barad, “hail,” Ps 18:12) may be virtually dittographic (note the preceding עָבְרוּ), or it could have dropped out from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). For a fuller discussion of the text and its problems, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 74-76.

NET Notes: Psa 18:13

¹ sn Thunder is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.

² tn 2 Sam 22:14 has “from.”

³ tn Heb “the Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

⁴ tc The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.

tn Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the prefixed verbal form with vav (ו) consecutive in the preceding line.

NET Notes: Psa 18:14

¹ tn 2 Sam 22:15 omits the pronominal suffix (“his”).

² tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to the psalmist’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).

³ sn Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 190-92.

⁴ tn Heb “lightning bolts, many.” 2 Sam 22:15 has simply “lightning” (בָּרָק, baraq). The identity of the word רָב (rav) in Ps 18:14 is problematic. (1) It may be a form of a rare verb רָבַב (ravav, “to shoot”), perhaps attested in Gen 49:23 as well. In this case one might translate, “he shot lightning bolts and routed them.” Other options include (2) understanding רָב (rav) as an adverbial use of the adjective, “lightning bolts in abundance,” or (3) emending the form to רַבּוּ (rabbu), from רָבַב (ravav, “be many”) or to רָבוּ (ravu), from רָבָה (ravah, “be many”) – both a haplography of the vav (ו); note the initial vav on the immediately following form – and translating “lightning bolts were in abundance.”

sn Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).

NET Notes: Psa 18:15

¹ tn Or “channels.”

² tc Ps 18:15 reads “water” (cf. Ps 42:1); “sea” is the reading of 2 Sam 22:16.

³ tn Or “foundations.”

⁴ tn Heb “from.” The preposition has a causal sense here.

⁵ tn The noun is derived from the verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

⁶ tn 2 Sam 22:16 reads “by the battle cry of the Lord, by the blast of the breath of his nose.” The phrase “blast of the breath” (Heb “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

NET Notes: Psa 18:16

¹ tn Heb “stretched.” Perhaps “his hand” should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.

² tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful enemies, as well as the realm of death they represent (see v. 4 and Ps 144:7).

NET Notes: Psa 18:17

¹ tn The singular refers either to personified death or collectively to the psalmist’s enemies. The following line, which refers to “those [plural] who hate me,” favors the latter.

NET Notes: Psa 18:18

¹ tn The same verb is translated “trapped” in v. 5. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.

² tn Heb “became my support.”

NET Notes: Psa 18:19

¹ tn Or “delighted in me.”

NET Notes: Psa 18:20

¹ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.

² tn Heb “according to my righteousness.” As vv. 22-24 make clear, the psalmist refers here to his unwavering obedience to God’s commands. In these verses the psalmist explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.

³ tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 24) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.

⁴ tn Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.

NET Notes: Psa 18:21

¹ tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

² tn Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”

NET Notes: Psa 18:22

¹ tn Heb “for all his regulations [are] before me.” The Hebrew term מִשְׁפָּטִים (mishpatim, “regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf. Deut 17:18-20). See also Pss 19:9 (cf. vv. 7-8); 89:30; 147:20 (cf. v. 19), as well as the numerous uses of the term in Ps 119.

² tn Heb “and his rules I do not turn aside from me.” 2 Sam 22:23 reads, “and his rules, I do not turn aside from it.” The prefixed verbal form is probably an imperfect; the psalmist here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf. v. 30 and Deut 17:18-20).

NET Notes: Psa 18:23

¹ tn Heb “from my sin,” that is, from making it my own in any way.

sn Kept myself from sinning. Leading a blameless life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101).

NET Notes: Psa 18:24

¹ tn Heb “according to my righteousness.”

² tn Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20-24 as a distinct sub-unit within the psalm.

NET Notes: Psa 18:25

¹ tn The imperfect verbal forms in vv. 25-29 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 25-27) and about the way in which God typically empowers him on the battlefield (vv. 28-29). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e.

² tn Or “to a faithful follower.” A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).

³ tn Or “innocent.”

⁴ tn Heb “a man of innocence.”

NET Notes: Psa 18:26

¹ tn Or “blameless.”

² tn The Hebrew verb פָתַל (patal) is used in only three other texts. In Gen 30:8 it means literally “to wrestle,” or “to twist.” In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words.

³ tn The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted, crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4).

sn Verses 25-26 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” BSac 155 (1998): 11-28.

NET Notes: Psa 18:27

¹ tn Or perhaps, “humble” (note the contrast with those who are proud).

² tn Heb “but proud eyes you bring low.” 2 Sam 22:28 reads, “your eyes [are] upon the proud, [whom] you bring low.”

NET Notes: Psa 18:28

¹ tn Or “for.” The translation assumes that כִּי (ki)is asseverative here.

² tn Ps 18:28 reads literally, “you light my lamp, Lord.” 2 Sam 22:29 has, “you are my lamp, Lord.” The Ps 18 reading may preserve two variants, נֵרִי (neriy, “my lamp”) and אוֹרִי (’oriy, “my light”), cf. Ps 27:1. The verb תָּאִיר (ta’ir, “you light”) in Ps 18:28 would, in this case, be a corruption of the latter. See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 150, n. 64. The metaphor, which likens the Lord to a lamp or light, pictures him as the psalmist’s source of life. For other examples of “lamp” used in this way, see Job 18:6; 21:17; Prov 13:9; 20:20; 24:20. For other examples of “light” as a symbol for life, see Job 3:20; 33:30; Ps 56:13.

³ tn 2 Sam 22:29 repeats the name “Lord.”

⁴ tn Heb “my darkness.”

NET Notes: Psa 18:29

¹ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

² tn Heb “by you.”

³ tn Heb “I will run.” The imperfect verbal forms in v. 29 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [Heb “cause to run”] an army.”

⁴ tn More specifically, the noun גְּדוּד (gÿdud) refers to a raiding party or to a contingent of troops.

sn I can charge against an army. The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.

⁵ tn Heb “and by my God.”

⁶ sn I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority.

NET Notes: Psa 18:30

¹ tn Heb “[As for] the God, his way is blameless.” The term הָאֵל (ha’el, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (cf. Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).

² sn The Lord’s promise. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.

³ tn Heb “the word of the Lord is purified.” The Lord’s “word” probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5-7 and 138:2-3. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4-5, 10-12; 30:8; 2 Sam 5:19). The Lord’s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6.

⁴ sn Take shelter. See the note on the word “shelter” in v. 2.

NET Notes: Psa 18:31

¹ tn Or “for.”

² tn Heb “rocky cliff,” which is a metaphor of divine protection. See v. 2, where the Hebrew term צוּר (tsur) is translated “rocky summit.”

³ tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (Heb “rocky cliff,” צוּר, tsur) in Deut 32:4, 15, 17-18, 30.

NET Notes: Psa 18:32

¹ tn Heb “the God.” The prefixed article emphasizes the Lord’s distinctiveness as the one true God (cf. Deut 33:26). See v. 30.

² tn Heb “is the one who clothes.” For similar language see 1 Sam 2:4; Pss 65:6; 93:1. The psalmist employs a generalizing hymnic style in vv. 32-34; he uses participles in vv. 32a, 33a, and 34a to describe what God characteristically does on his behalf.

³ tn 2 Sam 22:33 reads, “the God is my strong refuge.”

sn Gives me strength. As the following context makes clear, this refers to physical and emotional strength for battle (see especially v. 39).

⁴ tn The prefixed verbal form with vav (ו) consecutive here carries along the generalizing force of the preceding participle.

⁵ tn Heb “he made my path smooth.” The Hebrew term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).

NET Notes: Psa 18:33

¹ tn Heb “[the one who] makes my feet like [those of ] a deer.”

² tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured.

sn Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19.

NET Notes: Psa 18:34

¹ sn He trains my hands. The psalmist attributes his skill with weapons to divine enablement. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.

² tn Heb “and a bow of bronze is bent by my arms”; or “my arms bend a bow of bronze.” The verb נָחַת (nakhat) apparently means “pull back, bend” here (see HALOT 692 s.v. נחת). The third feminine singular verbal form appears to agree with the feminine singular noun קֶשֶׁת (qeshet, “bow”). In this case the verb must be taken as Niphal (passive). However, it is possible that “my arms” is the subject of the verb and “bow” the object. In this case the verb is Piel (active). For other examples of a feminine singular verb being construed with a plural noun, see GKC 464 §145.k.

sn The strongest bow (Heb “bow of bronze”) probably refers to a bow laminated with bronze strips, or to a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.

Geneva Bible: Psa 18:2

^{( a )} The 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.

^{( a )} He uses this diversity of names to show that as the wicked have many means to hurt, so God has many ways to help.

Geneva Bible: Psa 18:3

I will call upon the LORD, [who is worthy] to be ^{( b )} praised: so shall I be saved from mine enemies.

^{( b )} For no one can obtain their request from God if they do not join his glory with their petition.

Geneva Bible: Psa 18:4

^{( c )} The sorrows of death compassed me, and the floods of ungodly men made me afraid.

^{( c )} He speaks of the dangers and malice of his enemies from which God had delivered him.

Geneva Bible: Psa 18:7

^{( d )} Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth.

^{( d )} A description of the wrath of God against his enemies, after he had heard his prayer.

Geneva Bible: Psa 18:8

There went up a smoke out of his nostrils, and ^{( e )} fire out of his mouth devoured: coals were kindled by it.

^{( e )} He shows how horrible God's judgments will be to the wicked.

Geneva Bible: Psa 18:9

He bowed the heavens also, and came down: and ^{( f )} darkness [was] under his feet.

^{( f )} Darkness signifies the wrath of God as the clear light signifies God's favour.

Geneva Bible: Psa 18:10

And he rode upon a ^{( g )} cherub, and did fly: yea, he did fly upon the wings of the wind.

^{( g )} This is described at large in (Psa. 104:1-35).

Geneva Bible: Psa 18:11

He made darkness his ^{( h )} secret place; his pavilion round about him [were] dark waters [and] thick clouds of the skies.

^{( h )} As a king angry with the people, will not show himself to them.

Geneva Bible: Psa 18:13

The LORD also thundered in the heavens, and the Highest gave ^{( i )} his voice; hail [stones] and coals of fire.

^{( i )} Thunders, lightnings and hail.

Geneva Bible: Psa 18:14

Yea, he sent out ^{( k )} his arrows, and scattered them; and he shot out lightnings, and discomfited them.

^{( k )} His lightening.

Geneva Bible: Psa 18:15

Then the channels of waters were seen, and the ^{( l )} foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils.

^{( l )} That is, the deep bottoms were seen when the Red sea was divided.

Geneva Bible: Psa 18:16

He sent from above, he took me, he drew me out of many ^{( m )} waters.

^{( m )} Out of many great dangers.

Geneva Bible: Psa 18:17

He delivered me from my ^{( n )} strong enemy, and from them which hated me: for they were ^{( o )} too strong for me.

^{( n )} That is, Saul.

^{( o )} Therefore God sent me help.

Geneva Bible: Psa 18:19

He brought me forth also into a large place; ^{( p )} he delivered me, because he delighted in me.

^{( p )} The cause of God's deliverance is his favour and love for us.

Geneva Bible: Psa 18:20

The LORD rewarded me according to my ^{( q )} righteousness; according to the cleanness of my hands hath he recompensed me.

^{( q )} David was sure of his righteous cause and good behaviour toward Saul and his enemies and therefore was assured of God's favour and deliverance.

Geneva Bible: Psa 18:22

For all his judgments [were] before me, and I did not put away his ^{( r )} statutes from me.

^{( r )} For all his dangers he exercised himself in the law of God.

Geneva Bible: Psa 18:23

I was also upright before him, and I kept myself from mine ^{( f )} iniquity.

^{( f )} I neither gave place to their wicked temptations nor to my own desires.

Geneva Bible: Psa 18:25

With the ^{( t )} merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright;

^{( t )} Here he speaks of God according to our capacity, who shows mercy to his and punishes the wicked, as is also said in (Lev 26:21, Lev 26:24).

Geneva Bible: Psa 18:27

For thou wilt save the afflicted people; but wilt ^{( u )} bring down high looks.

^{( u )} When their sin is come to the full measure.

Geneva Bible: Psa 18:29

For by thee I have ^{( x )} run through a troop; and by my God have I leaped over a wall.

^{( x )} He attributes it to God that he both got the victory in the field and also destroyed the cities of his enemies.

Geneva Bible: Psa 18:30

[As for] God, his way [is] perfect: the ^{( y )} word of the LORD is tried: he [is] a buckler to all those that trust in him.

^{( y )} No matter how great or many the dangers may be, yet God's promise must take effect.

Geneva Bible: Psa 18:32

[It is] God that girdeth me with strength, and maketh my ^{( z )} way perfect.

^{( z )} He gives good success to all my enterprises.

Geneva Bible: Psa 18:33

He maketh my feet like hinds' [feet], and setteth me upon my ^{( a )} high places.

^{( a )} As towers and forts, which he took out of the hands of God's enemies.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 18:1-50

1 David praises God for his manifold and marvellous blessings.

MHCC: Psa 18:1-19

The first words, " I will love thee, O Lord, my strength," are the scope and contents of the psalm. Those that truly love God, may triumph in him as their Rock and Refuge, and may with confidence call upon him. It is good for us to observe all the circumstances of a mercy which magnify the power of God and his goodness to us in it. David was a praying man, and God was found a prayer-hearing God. If we pray as he did, we shall speed as he did. God's manifestation of his presence is very fully described, Psa 18:7-15. Little appeared of man, but much of God, in these deliverances. It is not possible to apply to the history of the son of Jesse those awful, majestic, and stupendous words which are used through this description of the Divine manifestation. Every part of so solemn a scene of terrors tells us, a greater than David is here. God will not only deliver his people out of their troubles in due time, but he will bear them up under their troubles in the mean time. Can we meditate on Psa 18:18, without directing one thought to Gethsemane and Calvary? Can we forget that it was in the hour of Christ's deepest calamity, when Judas betrayed, when his friends forsook, when the multitude derided him, and the smiles of his Father's love were withheld, that the powers of darkness prevented him? The sorrows of death surrounded him, in his distress he prayed, Heb 5:7. God made the earth to shake and tremble, and the rocks to cleave, and brought him out, in his resurrection, because he delighted in him and in his undertaking.

MHCC: Psa 18:20-28

Those that forsake the ways of the Lord, depart from their God. But though conscious to ourselves of many a false step, let there not be a wicked departure from our God. David kept his eye upon the rule of God's commands. Constant care to keep from that sin, whatever it be, which most easily besets us, proves that we are upright before God. Those who show mercy to others, even they need mercy. Those who are faithful to God, shall find him all that to them which he has promised to be. The words of the Lord are pure words, very sure to be depended on, and very sweet to be delighted in. Those who resist God, and walk contrary to him, shall find that he will walk contrary to them, Lev 26:21-24. The gracious recompence of which David spoke, may generally be expected by those who act from right motives. Hence he speaks comfort to the humble, and terror to the proud; " Thou wilt bring down high looks." And he speaks encouragement to himself; " Thou wilt light my candle:" thou wilt revive and comfort my sorrowful spirit; thou wilt guide my way, that I may avoid the snares laid for me. Thou wilt light my candle to work by, and give me an opportunity of serving thee. Let those that walk in darkness, and labour under discouragements, take courage; God himself will be a Light to them.

MHCC: Psa 18:29-50

When we praise for one mercy, we must observe the many more, with which we have been compassed all our days. Many things had contributed to David's advancement, and he owns the hand of God in them all, to teach us to do likewise. In Psa 18:32, and the following verses, are the gifts of God to the spiritual warrior, whereby he is prepared for the contest, after the example of his victorious Leader. Learn that we must seek release being made through Christ, shall be rejected. In David the type, we behold out of trouble through Christ. The prayer put up, without reconciliation Jesus our Redeemer, conflicting with enemies, compassed with sorrows and with floods of ungodly men, enduring not only the pains of death, but the wrath of God for us; yet calling upon the Father with strong cries and tears; rescued from the grave; proceeding to reconcile, or to put under his feet all other enemies, till death, the last enemy, shall be destroyed. We should love the Lord, our Strength, and our Salvation; we should call on him in every trouble, and praise him for every deliverance; we should aim to walk with him in all righteousness and true holiness, keeping from sin. If we belong to him, he conquers and reigns for us, and we shall conquer and reign through him, and partake of the mercy of our anointed King, which is promised to all his seed for evermore. Amen.

Matthew Henry: Psa 18:1-19

The title gives us the occasion of penning this psalm; we had it before (2Sa 22:1), only here we are told that the psalm was delivered to the chief musician, or precentor, in the temple-songs. Note, The private compositions of good men, designed by them for their own use, may be serviceable to the public, that others may not only borrow light from their candle, but heat from their fire. Examples sometimes teach better than rules. And David is here called the servant of the Lord, as Moses was, not only as every good man is God's servant, but because, with his sceptre, with his sword, and with his pen, he greatly promoted the interests of God's kingdom in Israel. It was more his honour that he was a servant of the Lord than that he was king of a great kingdom; and so he himself accounted it (Psa 116:16): O Lord! truly I am thy servant. In these verses,

I. He triumphs in God and his relation to him. The first words of the psalm, I will love thee, O Lord! my strength, are here prefixed as the scope and contents of the whole. Love to God is the first and great commandment of the law, because it is the principle of all our acceptable praise and obedience; and this use we should make of all the mercies God bestows upon us, our hearts should thereby be enlarged in love to him. This he requires and will accept; and we are very ungrateful if we grudge him so poor a return. An interest in the person loved is the lover's delight; this string therefore he touches, and on this he harps with much pleasure (Psa 18:2): " The Lord Jehovah is my God; and then he is my rock, my fortress, all that I need and can desire in my present distress."For there is that in God which is suited to all the exigencies and occasions of his people that trust in him. "He is my rock, and strength, and fortress;"that is, 1. "I have found him so in the greatest dangers and difficulties."2. "I have chosen him to be so, disclaiming all others, and depending upon him alone to protect me."Those that truly love God may thus triumph in him as theirs, and may with confidence call upon him, Psa 18:3. This further use we should make of our deliverances, we must not only love God the better, but love prayer the better - call upon him as long as we live, especially in time of trouble, with an assurance that so we shall be saved; for thus it is written, Whosoever shall call upon the name of the Lord shall be saved, Act 2:21.

II. He sets himself to magnify the deliverances God had wrought for him, that he might be the more affected in his returns of praise. It is good for us to observe all the circumstances of a mercy, which magnify the power of God and his goodness to us in it.

1. The more imminent and threatening the danger was out of which we were delivered the greater is the mercy of the deliverance. David now remembered how the forces of his enemies poured in upon him, which he calls the floods of Belial, shoals of the children of Belial, likely to overpower him with numbers. They surrounded him, compassed him about; they surprised him, and by that means were very near seizing him; their snares prevented him, and, when without were fightings, within were fears and sorrows, Psa 18:4, Psa 18:5. His spirit was overwhelmed, and he looked upon himself as a lost man; see Psa 116:3.

2. The more earnest we have been with God for deliverance, and the more direct answer it is to our prayers, the more we are obliged to be thankful. David's deliverances were so, Psa 18:6. David was found a praying man, and God was found a prayer-hearing God. If we pray as he did, we shall speed as he did. Though distress drive us to prayer, God will not therefore be deaf to us; nay, being a God of pity, he will be the more ready to succour us.

3. The more wonderful God's appearances are in any deliverance the greater it is: such were the deliverances wrought for David, in which God's manifestation of his presence and glorious attributes is most magnificently described, Psa 18:7, etc. Little appeared of man, but much of God, in these deliverances. (1.) He appeared a God of almighty power; for he made the earth shake and tremble, and moved even the foundations of the hills (Psa 18:7), as of old at Mount Sinai. When the men of the earth were struck with fear, then the earth might be said to tremble; when the great men of the earth were put into confusion, then the hills moved. (2.) He showed his anger and displeasure against the enemies and persecutors of his people: He was wroth, Psa 18:7. His wrath smoked, it burned, it was fire, it was devouring fire (Psa 18:8), and coals were kindled by it. Those that by their own sins make themselves as coals (that is, fuel) to this fire will be consumed by it. He that ordains his arrows against the persecutors sends them forth when he pleases, and they are sure to hit the mark and do execution; for those arrows are lightnings, Psa 18:14. (3.) He showed his readiness to plead his people's cause and work deliverance for them; for he rode upon a cherub and did fly, for the maintaining of right and the relieving of his distressed servants, Psa 18:10. No opposition, no obstruction, can be given to him who rides upon the wings of the wind, who rides on the heavens, for the help of his people, and, in his excellency, on the skies. (4.) He showed his condescension, in taking cognizance of David's case: He bowed the heavens and came down (Psa 18:9), did not send an angel, but came himself, as one afflicted in the afflictions of his people. (5.) He wrapped himself in darkness, and yet commanded light to shine out of darkness for his people, Isa 45:15. He is a God that hideth himself; for he made darkness his pavilion, Psa 18:11. his glory is invisible, his counsels are unsearchable, and his proceedings unaccountable, and so, as to us, clouds and darkness are round about him; we know not the way that he takes, even when he is coming towards us in ways of mercy; but, when his designs are secret, they are kind; for, though he hide himself, he is the God of Israel, the Saviour. And, at his brightness, the thick clouds pass (Psa 18:12), comfort returns, the face of affairs is changed, and that which was gloomy and threatening becomes serene and pleasant.

4. The greater the difficulties are that lie in the way of deliverance the more glorious the deliverance is. For the rescuing of David, the waters were to be divided till the very channels were seen; the earth was to be cloven till the very foundations of it were discovered, Psa 18:15. There were waters deep and many, waters out of which he was to be drawn (Psa 18:16), as Moses, who had his name from being drawn out of the water literally, as David was figuratively. His enemies were strong, and they hated him; had he been left to himself, they would have been too strong for him, Psa 18:17. And they were too quick for him; for they prevented him in the day of his calamity, Psa 18:18. But, in the midst of his troubles, the Lord was his stay, so that he did not sink. Note, God will not only deliver his people out of their troubles in due time, but he will sustain them and bear them up under their troubles in the mean time.

5. That which especially magnified the deliverance was that his comfort was the fruit of it and God's favour was the root and fountain of it. (1.) It was an introduction to his preferment, Psa 18:19. "He brought me forth also out of my straits into a large place, where I had room, not only to turn, but to thrive in."(2.) It was a token of God's favour to him, and that made it doubly sweet: " He delivered me because he delighted in me, not for my merit, but for his own grace and good-will."Compare this with 2Sa 15:26, If he thus say, I have no delight in thee, here I am. We owe our salvation, that great deliverance, to the delight God had in the Son of David, in whom he has declared himself to be well pleased.

In singing this we must triumph in God, and trust in him: and we may apply it to Christ the Son of David. The sorrows of death surrounded him; in his distress he prayed (Heb 5:7); God made the earth to shake and tremble, and the rocks to cleave, and brought him out, in his resurrection, into a large place, because he delighted in him and in his undertaking.

Matthew Henry: Psa 18:20-28

Here, I. David reflects with comfort upon his own integrity, and rejoices in the testimony of his conscience that he had had his conversation in godly sincerity and not with fleshly wisdom, 2Co 1:12. His deliverances were an evidence of this, and this was the great comfort of his deliverances. His enemies had misrepresented him, and perhaps, when his troubles continued long, he began to suspect himself; but, when God visibly took his part, he had both the credit and the comfort of his righteousness. 1. His deliverances cleared his innocency before men, and acquitted him from those crimes which he was falsely accused of. This he calls rewarding him according to his righteousness (Psa 18:20, Psa 18:24), that is, determining the controversy between him and his enemies, according to the justice of his cause and the cleanness of his hands, from that sedition, treason, and rebellion, with which he was charged. He had often appealed to God concerning his innocency; and now God had given judgment upon the appeal (as he always will) according to equity. 2. They confirmed the testimony of his own conscience for him, which he here reviews with a great deal of pleasure, Psa 18:21-23. His own heart knows, and is ready to attest it, (1.) That he had kept firmly to his duty, and had not departed, not wickedly, not wilfully departed, from his God. Those that forsake the ways of the Lord do, in effect, depart from their God, and it is a wicked thing to do so. But though we are conscious to ourselves of many a stumble, and many a false step taken, yet if we recover ourselves by repentance, and go on in the way of our duty, it shall not be construed into a departure, for it is not a wicked departure, from our God. (2.) That he had kept his eye upon the rule of God's commands (Psa 18:22): " All his judgments were before me; and I had a respect to them all, despised none as little, disliked none as hard, but made it my care and business to conform to them all. His statutes I did not put away from me, out of my sight, out of my mind, but kept my eye always upon them, and did not as those who, because they would quit the ways of the Lord, desire not the knowledge of those ways."(3.) That he had kept himself from his iniquity, and thereby had approved himself upright before God. Constant care to abstain from that sin, whatever it be, which most easily besets us, and to mortify the habit of it, will be a good evidence for us that we are upright before God. As David's deliverances cleared his integrity, so did the exaltation of Christ clear his, and for ever roll away the reproach that was cast upon him; and therefore he is said to be justified in the Spirit, 1Ti 3:16.

II. He takes occasion thence to lay down the rules of God's government and judgment, that we may know not only what God expects from us, but what we may expect from him, Psa 18:25, Psa 18:26. 1. Those that show mercy to others (even they need mercy, and cannot depend upon the merit, no, not of their works of mercy) shall find mercy with God, Mat 5:7. 2. Those that are faithful to their covenants with God, and the relations wherein they stand to him, shall find him all that to them which he has promised to be. Wherever God finds an upright man, he will be found an upright God. 3. Those that serve God with a pure conscience shall find that the words of the Lord are pure words, very sure to be depended on and very sweet to be delight in. 4. Those that resist God, and walk contrary to him, shall find that he will resist them, and walk contrary to them, Lev 26:21, Lev 26:24.

III. Hence he speaks comfort to the humble (" Thou wilt save the afflicted people, that are wronged and bear it patiently"), terror to the proud ("Thou wilt bring down high looks, that aim high, and look with scorn and disdain upon the poor and pious"), and encouragement to himself - " Thou wilt light my candle, that is, thou wilt revive and comfort my sorrowful spirit, and not leave me melancholy; thou wilt recover me out of my troubles and restore me to peace and prosperity; thou wilt make my honour bright, which is now eclipsed; thou wilt guide my way, and make it plain before me, that I may avoid the snares laid for me; thou wilt light my candle to work by, and give me an opportunity of serving thee and the interests of thy kingdom among men."

Let those that walk in darkness, and labour under many discouragements in singing these verses, encourage themselves that God himself will be a light to them.

Matthew Henry: Psa 18:29-50

In these verses,

I. David looks back, with thankfulness, upon the great things which God had done for him. He had not only wrought deliverance for him, but had given him victory and success, and made him triumph over those who thought to triumph over him. When we set ourselves to praise God for one mercy we must be led by that to observe the many more with which we have been compassed about, and followed, all our days. Many things had contributed to David's advancement, and he owns the hand of God in them all, to teach us to do likewise, in reviewing the several steps by which we have risen to our prosperity. 1. God had given him all his skill and understanding in military affairs, which he was not bred up to nor designed for, his genius leading him more to music, and poetry, and a contemplative life: He teaches my hands to war, Psa 18:34. 2. God had given him bodily strength to go through the business and fatigue of war: God girded him with strength (Psa 18:32, Psa 18:39), to such a degree that he could break even a bow of steel, Psa 18:34. What service God designs men for he will be sure to fit them for. 3. God had likewise given him great swiftness, not to flee from the enemies but to fly upon them (Psa 18:33): He makes my feet like hinds' feet, Psa 18:36. " Thou hast enlarged my steps under me; but"(whereas those that take large steps are apt to tread awry) "my feet did not slip."He was so swift that he pursued his enemies and overtook them, Psa 18:37. 4. God had made him very bold and daring in his enterprises, and given him spirit proportionable to his strength. If a troop stood in his way, he made nothing of running through them; if a wall, he made nothing of leaping over it (Psa 18:29); if ramparts and bulwarks, he soon mounted them, and by divine assistance set his feet upon the high places of the enemy, Psa 18:33. 5. God had protected him, and kept him safe, in the midst of the greatest perils. Many a time he put his life in his hand, and yet it was wonderfully preserved: " Thou hast given me the shield of thy salvation (Psa 18:35), and that has compassed me on every side. By that I have been delivered from the strivings of the people who aimed at my destruction (Psa 18:43), particularly from the violent man"(Psa 18:48), that is, Saul, who more than once threw a javelin at him. 6. God had prospered him in his designs; he it was that made his way perfect (Psa 18:32) and it was his right hand that held him up, Psa 18:35. 7. God had given him victory over his enemies, the Philistines, Moabites, Ammonites, and all that fought against Israel: those especially he means, yet not excluding the house of Saul, which opposed his coming to the crown, and the partisans of Absalom and Sheba, who would have deposed him. He enlarges much upon the goodness of God to him in defeating his enemies, attributing his victories, not to his own sword or bow, nor to the valour of his mighty men, but to the favour of God: I pursued them (Psa 18:37), I wounded them (Psa 18:38); for thou hast girded me with strength (Psa 18:39), else I could not have done it. All the praise is ascribed to God: Thou hast subdued them under me, Psa 18:39. Thou hast given me their necks (Psa 18:40), not only to trample upon them (as Jos 10:24), but to cut them off. Even those who hated David whom God loved, and were enemies to the Israel of God, in their distress cried unto the Lord: but in vain; he answered them not. How could they expect he should when it was he whom they fought against? And, when he disowned them (as he will all those that act against his people), no other succours could stand them in stead: There was none to save them, Psa 18:41. Those whom God has abandoned are easily vanquished: Then did I beat them small as the dust, Psa 18:42. But those whose cause is just he avenges (Psa 18:47), and those whom he favours will certainly be lifted up above those that rise up against them, Psa 18:48. 8. God had raised him to the throne, and not only delivered him and kept him alive, but dignified him and made him great (Psa 18:35): Thy gentleness has increased me - thy discipline and instruction; so some. The good lessons David learned in his affliction prepared him for the dignity and power that were intended him; and the lessening of him helped very much to increase his greatness. God made him not only a great conqueror, but a great ruler: Thou hast made me the head of the heathen (Psa 18:43); all the neighbouring nations were tributaries to him. See 2Sa 8:6, 2Sa 8:11. In all this David was a type of Christ, whom the Father brought safely through his conflicts with the powers of darkness, and made victorious over them, and gave to be head over all things to his church, which is his body.

II. David looks up with humble and reverent adorations of the divine glory and perfection. When God had, by his providence, magnified him, he endeavours, with his praises, to magnify God, to bless him and exalt him, Psa 18:46. He gives honour to him, 1. As a living God: The Lord liveth, Psa 18:46. We had our lives at first from, and we owe the continuance of them to, that God who has life in himself and is therefore fitly called the living God. The gods of the heathen were dead gods. The best friends we have among men are dying friends. But God lives, lives for ever, and will not fail those that trust in him, but, because he lives, they shall live also; for he is their life. 2. As a finishing God: As for God, he is not only perfect himself, but his way is perfect, Psa 18:30. He is known by his name Jehovah (Exo 6:3), a God performing and perfecting what he begins in providence as well as creation, Gen 2:1. If it was God that made David's way perfect (Psa 18:32), much more is his own way so. There is no flaw in God's works, nor any fault to be found with what he does, Ecc 3:14. And what he undertakes he will go through with, whatever difficulties lie in the way; what God begins to build he is able to finish. 3. As a faithful God: The word of the Lord is tried. "I have tried it"(says David), "and it has not failed me."All the saints, in all ages, have tried it, and it never failed any that trusted in it. It is tried as silver is tried, refined from all such mixture and alloy as lessen the value of men's words. David, in God's providences concerning him, takes notice of the performance of his promises to him, which, as it puts sweetness into the providence, so it puts honour upon the promise. 4. As the protector and defender of his people. David had found him so to him: " He is the God of my salvation (Psa 18:46), by whose power and grace I am and hope to be saved; but not of mine only: he is a buckler to all those that trust in him (Psa 18:30); he shelters and protects them all, is both able and ready to do so."5. As a non-such in all this, Psa 18:31. There is a God, and who is God save Jehovah? That God is a rock, for the support and shelter of his faithful worshippers; and who is a rock save our God? Thus he not only gives glory to God, but encourages his own faith in him. Note, (1.) Whoever pretends to be deities, it is certain that there is no God, save the Lord; all others are counterfeits, Isa 44:8; Jer 10:10. (2.) Whoever pretends to be our felicities, there is no rock, save our God; none that we can depend upon to make us happy.

III. David looks forward, with a believing hope that God would still do him good. He promises himself, 1. That his enemies should be completely subdued, and that those of them that yet remained should be made his footstool, - that his government should be extensive, so that even a people whom he had not known should serve him (Psa 18:43), - that his conquests, and, consequently, his acquests, should be easy ( As soon as they hear of me they shall obey me, Psa 18:44), - and that his enemies should be convinced that it was to no purpose to oppose him; even those that had retired to their fastnesses should not trust to them, but be afraid out of their close places, having seen so much of David's wisdom, courage, and success. Thus the Son of David, though he sees not yet all things put under him, yet knows he shall reign till all opposing rule, principality, and power shall be quite put down. 2. That his seed should be forever continued in the Messiah, who, he foresaw, should come from his loins, Psa 18:50. He shows mercy to his anointed, his Messiah, to David himself, the anointed of the God of Jacob in the type, and to his seed for evermore. He saith not unto seeds, as of many, but to his seed, as of one, that is Christ, Gal 3:16. It is he only that shall reign for ever, and of the increase of whose government and peace there shall be no end. Christ is called David, Hos 3:5. God has called him his king, Psa 2:6. Great deliverance God does give, and will give to him, and to his church and people, here called his seed, for evermore.

In singing these verses we must give God the glory of the victories of Christ and his church hitherto and of all the deliverances and advancements of the gospel kingdom, and encourage ourselves and one another with an assurance that the church militant will be shortly triumphant, will be eternally so.

Keil-Delitzsch: Psa 18:1-3

(Heb.: 18:2-4) The poet opens with a number of endearing names for God, in which he gratefully comprehends the results of long and varied experience. So far as regards the parallelism of the members, a monostich forms the beginning of this Psalm, as in Psa 16:1-11; Psa 23:1-6; Ps 25 and many others. Nevertheless the matter assumes a somewhat different aspect, if Psa 18:3 is not, with Maurer, Hengstenberg and Hupfeld, taken as two predicate clauses (Jahve is..., my God is...), but as a simple vocative-a rendering which alone corresponds to the intensity with which this greatest of the Davidic hymns opens-God being invoked by ה , ה , אלי , and each of these names being followed by a predicative expansion of itself, which increases in fulness of tone and emphasis. The ארחמך (with ā , according to Ew. §251, b ), which carries the three series of the names of God, makes up in depth of meaning what is wanting in compass. Elsewhere we find only the Piel רחם of tender sympathising love, but here the Kal is used as an Aramaism. Hence the Jalkut on this passages explains it by רחמאי יתך "I love thee,"or ardent, heartfelt love and attachment. The primary signification of softness (root רח , Arab. rḥ , rch , to be soft, lax, loose), whence רחם , uterus , is transferred in both cases to tenderness of feeling or sentiment. The most general predicate חזפי (from חזק according to a similar inflexion to אמר , בּסר , עמק , plur . עמקי Pro 9:18) is followed by those which describe Jahve as a protector and deliverer in persecution on the one hand, and on the other as a defender and the giver of victory in battle. They are all typical names symbolising what Jahve is in Himself; hence instead of וּמפלּטי it would perhaps have been more correct to point וּמפלטי (and my refuge). God had already called Himself a shield to Abram, Gen 15:1; and He is called צוּר (cf. אבן Gen 49:24) in the great Mosaic song, Deu 32:4, Deu 32:37 (the latter verse is distinctly echoed here).

סלע from סלע , Arab. sl‛ , findere , means properly a cleft in a rock (Arabic סלע ,

(Note: Neshwân defines thus: Arab. 'l -sal‛ is a cutting in a mountain after the manner of a gorge; and Jâkût, who cites a number of places that are so called: a wide plain (Arab. fḍ' ) enclosed by steep rocks, which is reached through a narrow pass (Arab. ša‛b ), but can only be descended on foot. Accordingly, in סלעי the idea of a safe (and comfortable) hiding-place preponderates; in צוּרי that of firm ground and inaccessibility. The one figure calls to mind the (well-watered) Edomitish סלע surrounded with precipitous rocks, Isa 16:1; Isa 42:11, the Πέτρα described by Strabo, xvi. 4, 21; the other calls to mind the Phoenician rocky island צור , Ṣûr (Tyre), the refuge in the sea.))

then a cleft rock, and צוּר , like the Arabic sachr , a great and hard mass of rock (Aramaic טוּר , a mountain). The figures of the מצוּדה ( מצודה , מצד ) and the משׂגּב are related; the former signifies properly specula , a watch-tower,

(Note: In Arabic maṣâdun signifies (1) a high hill (a signification that is wanting in Freytag), (2) the summit of a mountain, and according to the original lexicons it belongs to the root Arab. maṣada , which in outward appearance is supported by the synonymous forms Arab. maṣadun and maṣdun , as also by their plurals Arab. amṣidatun and muṣdânun , wince these can only be properly formed from those singulars on the assumption of the m being part of the root. Nevertheless, since the meanings of Arab. maṣada all distinctly point to its being formed from the root Arab. mṣ contained in the reduplicated stem Arab. maṣṣa , to suck, but the meanings of Arab. maṣâdun , maṣsadun , and maṣdun do not admit of their being referred to it, and moreover there are instances in which original nn. loci from vv. med . Arab. w and y admit of the prefixed m being treated as the first radical through forgetfulness or disregard of their derivation, and with the retention of its from secondary roots (as Arab. makana , madana , maṣṣara ), it is highly probable that in maṣâd , maṣad and maṣd we have an original מצד , מצודה , מצוּדה . These Hebrew words, however, are to be referred to a צוּד in the signification to look out, therefore properly specula . - Fleischer.)

and the latter, a steep height. The horn, which is an ancient figure of victorious and defiant power in Deu 33:17; 1Sa 2:1, is found here applied to Jahve Himself: "horn of my salvation"is that which interposes on the side of my feebleness, conquers, and saves me. All these epithets applied to God are the fruits of the affliction out of which David's song has sprung, viz., his persecution by Saul, when, in a country abounding in rugged rocks and deficient in forest, he betook himself to the rocks for safety, and the mountains served him as his fortresses. In the shelter which the mountains, by their natural conformations, afforded him at that time, and in the fortunate accidents, which sometimes brought him deliverance when in extreme peril, David recognises only marvellous phenomena of which Jahve Himself was to him the final cause. The confession of the God tried and known in many ways is continued in Psa 18:5 by a general expression of his experience. מהלּל is a predicate accusative to יהוה : As one praised (worthy to be praised) do I call upon Jahve, - a rendering that is better suited to the following clause, which expresses confidence in the answer coinciding with the invocation, which is to be thought of as a cry for help, than Olshausen's, "Worthy of praise, do I cry, is Jahve,"though this latter certainly is possible so far as the style is concerned (vid., on Isa 45:24, cf. also Gen 3:3; Mic 2:6). The proof of this fact, viz., that calling upon Him who is worthy to be praised, who, as the history of Israel shows, is able and willing to help, is immediately followed by actual help, as events that are coincident, forms the further matter of the Psalm.

Keil-Delitzsch: Psa 18:4-6

(Heb.: 18:5-7) In these verses David gathers into one collective figure all the fearful dangers to which he had been exposed during his persecution by Saul, together with the marvellous answers and deliverances he experienced, that which is unseen, which stands in the relation to that which is visible of cause and effect, rendering itself visible to him. David here appears as passive throughout; the hand from out of the clouds seizes him and draws him out of mighty waters: while in the second part of the Psalm, in fellowship with God and under His blessing, he comes forward as a free actor.

The description begins in Psa 18:5 with the danger and the cry for help which is not in vain. The verb אפף according to a tradition not to be doubted (cf. אופן a wheel) signifies to go round, surround, as a poetical synonym of סבב , הקּיף , כּתּר , and not, as one might after the Arabic have thought: to drive, urge. Instead of "the bands of death,"the lxx (cf. Act 2:24) renders it ὠδῖνες (constrictive pains) θανάτου ; but Psa 18:6 favours the meaning bands, cords, cf. Psa 119:61 (where it is likewise חבלי instead of the הבלי , which one might have expected, Jos 17:5; Job 36:8), death is therefore represented as a hunter with a cord and net, Psa 91:3. בליּעל , compounded of בּלי and יעל (from יעל , ועל , root על ), signifies unprofitableness, worthlessness, and in fact both deep-rooted moral corruption and also abysmal destruction (cf. 2Co 6:15, Βελίαρ = Βελίαλ as a name of Satan and his kingdom). Rivers of destruction are those, whose engulfing floods lead down to the abyss of destruction (Jon 2:7). Death, Belı̂jáal , and Sheôl are the names of the weird powers, which make use of David's persecutors as their instruments. Futt . in the sense of imperfects alternate with praett . בּעת (= Arab. bgt ) signifies to come suddenly upon any one (but compare also Arab. b‛ṯ , to startle, excitare , to alarm), and קדּם , to rush upon; the two words are distinguished from one another like überfallen and anfallen . The היכל out of which Jahve hears is His heavenly dwelling-place, which is both palace and temple, inasmuch as He sits enthroned there, being worshipped by blessed spirits. לפניו belongs to ושׁועתי : my cry which is poured forth before Him (as e.g., in Psa 102:1), for it is tautological if joined with תּבא beside ושׁועתי . Before Jahve's face he made supplication and his prayer urged its way into His ears.

Keil-Delitzsch: Psa 18:7-9

(Heb.: 18:8-10) As these verses go on to describe, the being heard became manifest in the form of deliverance. All nature stands to man in a sympathetic relationship, sharing his curse and blessing, his destruction and glory, and to God is a (so to speak) synergetic relationship, furnishing the harbingers and instruments of His mighty deeds. Accordingly in this instance Jahve's interposition on behalf of David is accompanied by terrible manifestations in nature. Like the deliverance of Israel out of Egypt, Ps 68; Ps 77, and the giving of the Law on Sinai, Ex 19, and like the final appearing of Jahve and of Jesus Christ according to the words of prophet and apostle (Hab 3; 2Th 1:7.), the appearing of Jahve for the help of David has also extraordinary natural phenomena in its train. It is true we find no express record of any incident in David's life of the kind recorded in 1Sa 7:10, but it must be come real experience which David here idealises (i.e., seizes at its very roots, and generalises and works up into a grand majestic picture of his miraculous deliverance). Amidst earthquake, a black thunderstorm gathers, the charging of which is heralded by the lightning's flash, and its thick clouds descend nearer and nearer to the earth. The aorists in Psa 18:8 introduce the event, for the introduction of which, from Psa 18:4 onwards, the way has been prepared and towards which all is directed. The inward excitement of the Judge, who appears to His servant for his deliverance, sets the earth in violent oscillation. The foundations of the mountains (Isa 24:18) are that upon which they are supported beneath and within, as it were, the pillars which support the vast mass. געשׁ (rhyming with רעשׁ ) is followed by the Hithpa . of the same verb: the first impulse having been given they, viz., the earth and the pillars of the mountains, continue to shake of themselves. These convulsions occur, because "it is kindled with respect to God;"it is unnecessary to supply אפּו , חרה לו is a synonym of חם לו . When God is wrath, according to Old Testament conception, the power of wrath which is present in Him is kindled and blazes up and breaks forth. The panting of rage may accordingly also be called the smoke of the fire of wrath (Psa 74:1; Psa 80:5). The smoking is as the breathing out of the fire, and the vehement hot breath which is inhaled and exhaled through the nose of one who is angry (cf. Job 41:12), is like smoke rising from the internal fire of anger. The fire of anger itself "devours out of the mouth,"i.e., flames forth out of the mouth, consuming whatever it lays hold of-in men in the form of angry words, with God in the fiery forces of nature, which are of a like kind with, and subservient to, His anger, and more especially in the lightning's flash. It is the lightning chiefly, that is compared here to the blazing up of burning coals. The power of wrath in God, becoming manifest in action, breaks forth into a glow, and before it entirely discharges its fire, it gives warning of action like the lightning's flash heralding the outburst of the storm. Thus enraged and breathing forth His wrath, Jahve bowed the heavens, i.e., caused them to bend towards the earth, and came down, and darkness of clouds ( ערפל similar in meaning to ὄρφνη , cf. ἔρεβος ) was under His feet: black, low-hanging clouds announced the coming of Him who in His wrath was already on His way downwards towards the earth.

Keil-Delitzsch: Psa 18:10-12

(Heb.: 18:11-13) The storm, announcing the approaching outburst of the thunderstorm, was also the forerunner of the Avenger and Deliverer. If we compare Psa 18:11 with Psa 104:3, it is natural to regard כּרוּב as a transposition of רכוּב (a chariot, Ew. §153, a ). But assuming a relationship between the biblical Cherub and (according to Ctesias) the Indo-Persian griffin, the word (from the Zend grab , garew , garefsh , to seize) signifies a creature seizing and holding irrecoverably fast whatever it seizes upon; perhaps in Semitic language the strong creature, from כּרב = Arab. krb , torquere , constringere , whence mukrab , tight, strong). It is a passive form like גּבוּל , יסד , לבוּשׁ . The cherubim are mentioned in Gen 3:24 as the guards of Paradise (this alone is enough to refute the interpretation recently revived in the Evang. Kirchen-Zeit. , 1866, No. 46, that they are a symbol of the unity of the living One, כרוב = כּרוב "like a multitude!"), and elsewhere, as it were, as the living mighty rampart and vehicle of the approach of the inaccessible majesty of God; and they are not merely in general the medium of God's personal presence in the world, but more especially of the present of God as turning the fiery side of His doxa towards the world. As in the Prometheus of Aeschylus, Oceanus comes flying τὸν πτερυγωκῆ τόνδ ̓ οἰωνόν γνώμῃ στομίων ἄτερ εὐθύνων , so in the present passage Jahve rides upon the cherub, of which the heathenish griffin is a distortion; or, if by a comparison of passages like Psa 104:3; Isa 66:15, we understand David according to Ezekiel, He rides upon the cherub as upon His living throne-chariot ( מרכּבה ). The throne floats upon the cherubim, and this cherub-throne flies upon the wings of the wind; or, as we can also say: the cherub is the celestial spirit working in this vehicle formed of the spirit-like elements. The Manager of the chariot is Himself hidden behind the thick thunder-clouds. ישׁת is an aorist without the consecutive ו (cf. יך Hos 6:1). חשׁך is the accusative of the object to it; and the accusative of the predicate is doubled: His covering, His pavilion round about Him. In Job 36:29 also the thunder-clouds are called God's סכּה , and also in Psa 97:2 they are סביביו , concealing Him on all sides and announcing only His presence when He is wroth. In Psa 18:12 the accusative of the object, חשׁך , is expanded into "darkness of waters,"i.e., swelling with waters

(Note: Rab Dimi, B. Taanîth 10 a , for the elucidation of the passage quotes a Palestine proverb: נהור ענני זעירין מוהי חשׁוך ענני סגיין מוהי i.e., if the clouds are transparent they will yield but little water, if they are dark they will yield a quantity.)

and billows of thick vapour, thick, and therefore dark, masses ( עב in its primary meaning of denseness, or a thicket, Exo 19:9, cf. Jer 4:29) of שׁחקים , which is here a poetical name for fleecy clouds. The dispersion and discharge, according to Psa 18:13, proceeded from נגהּ גגדּו . Such is the expression for the doxa of God as being a mirroring forth of His nature, as it were, over against Him, as being therefore His brightness, or the reflection of His glory. The doxa is fire and light. On this occasion the forces of wrath issue from it, and therefore it is the fiery forces: heavy and destructive hail (cf. Exo 9:23., Isa 30:30) and fiery glowing coals, i.e., flashing and kindling lightning. The object עביו stands first, because the idea of clouds, behind which, according to Psa 18:11, the doxa in concealed, is prominently connected with the doxa. It might be rendered: before His brightness His clouds turn into hail..., a rendering which would be more in accordance with the structure of the stichs, and is possible according to Ges. §138, rem. 2. Nevertheless, in connection with the combination of עבר with clouds, the idea of breaking through (Lam 3:44) is very natural. If עביו is removed, then עברו signifies "thence came forth hail..."But the mention of the clouds as the medium, is both natural and appropriate.

Keil-Delitzsch: Psa 18:13-15

(Heb.: 18:14-16) Amidst thunder, Jahve hurled lightnings as arrows upon David's enemies, and the breath of His anger laid bare the beds of the flood to the very centre of the earth, in order to rescue the sunken one. Thunder is the rumble of God, and as it were the hollow murmur of His mouth, Job 37:2. עליון , the Most High, is the name of God as the inapproachable Judge, who governs all things. The third line of Psa 18:14 is erroneously repeated from the preceding strophe. It cannot be supported on grammatical grounds by Exo 9:23, since קול נתן , edere vocem , has a different meaning from the נתן קלת , dare tonitrua , of that passage. The symmetry of the strophe structure is also against it; and it is wanting both in 2 Sam. and in the lxx. רב , which, as the opposite of מעט Neh 2:12; Isa 10:7, means adverbially "in abundance,"is the parallel to ויּשׁלח . It is generally taken, after the analogy of Gen 49:23, in the sense of בּרק , Psa 144:6 : רב in pause = רב (the ō passing over into the broader å like עז instead of עז in Gen 49:3) = רבב , cognate with רבה , רמה ; but the forms סב , סבּוּ , here, and in every other instance, have but a very questionable existence, as e.g., רב , Isa 54:13, is more probably an adjective than the third person praet . (cf. Böttcher, Neue Aehrenlese No. 635, 1066). The suffixes ēm do not refer to the arrows, i.e., lightnings, but to David's foes. המם means both to put in commotion and to destroy by confounding, Exo 14:24; Exo 23:27. In addition to the thunder, the voice of Jahve, comes the stormwind, which is the snorting of the breath of His nostrils. This makes the channels of the waters visible and lays bare the foundations of the earth. אפיק (collateral form to אפק ) is the bed of the river and then the river or brook itself, a continendo aquas (Ges.), and exactly like the Arabic mesı̂k , mesâk , mesek (from Arab. msk , the VI form of which, tamâsaka , corresponds to התאפּק ), means a place that does not admit of the water soaking in, but on account of the firmness of the soil preserves it standing or flowing. What are here meant are the water-courses or river beds that hold the water. It is only needful for Jahve to threaten (epitiman Mat 8:26) and the floods, in which he, whose rescue is undertaken here, is sunk, flee (Psa 104:7) and dry up (Psa 106:9, Nah 1:4). But he is already half engulfed in the abyss of Hades, hence not merely the bed of the flood is opened up, but the earth is rent to its very centre. From the language being here so thoroughly allegorical, it is clear that we were quite correct in interpreting the description as ideal. He, who is nearly overpowered by his foes, is represented as one engulfed in deep waters and almost drowning.

Keil-Delitzsch: Psa 18:16-19

(Heb.: 18:17-20) Then Jahve stretches out His hand from above into the deep chasm and draws up the sinking one. The verb שׁלח occurs also in prose (2Sa 6:6) without יד (Psa 57:4, cf. on the other hand the borrowed passage, Psa 144:7) in the signification to reach (after anything). The verb משׁה , however, is only found in one other instance, viz., Exo 2:10, as the root (transferred from the Egyptian into the Hebrew) of the name of Moses, and even Luther saw in it an historical allusion, "He hath made a Moses of me,"He hath drawn me out of great (many) waters, which had well nigh swallowed me up, as He did Moses out of the waters of the Nile, in which he would have perished. This figurative language is followed, in Psa 18:18, by its interpretation, just as in Psa 144:7 the "great waters"are explained by מיּד בּני נכר , which, however, is not suitable here, or at least is too limited.

With Psa 18:17 the hymn has reached the climax of epic description, from which it now descends in a tone that becomes more and more lyrical. In the combination איבי עז , עז is not an adverbial accusative, but an adjective, like רוּחך טובה Psa 143:10, and ὁ ἀνὴρ ἀγαθός ( Hebräerbrief S. 353). כּי introduces the reason for the interposition of the divine omnipotence, viz., the superior strength of the foe and the weakness of the oppressed one. On the day of his איד , i.e., (vid., on Psa 31:12) his load or calamity, when he was altogether a homeless and almost defenceless fugitive, they came upon him ( קדּם Psa 17:13), cutting off all possible means of delivering himself, but Jahve became the fugitive's staff (Psa 23:4) upon which he leaned and kept himself erect. By the hand of God, out of straits and difficulties he reached a broad place, out of the dungeon of oppression to freedom, for Jahve had delighted in him, he was His chosen and beloved one. חפץ has the accent on the penult here, and Metheg as a sign of the lengthening ( העמדה ) beside the ē , that it may not be read ĕ .

(Note: In like manner Metheg is placed beside the ee of the final closed syllable that has lost the tone in חפץ Psa 22:9, ותּחולל Psa 90:2, vid., Isaiah S. 594 note.)

The following strophe tells the reason of his pleasing God and of His not allowing him to perish. This כּי חפץ בּי (for He delighted in me) now becomes the primary thought of the song.

Keil-Delitzsch: Psa 18:20-23

(Heb.: 18:21-24) On גּמל (like שׁלּם with the accusative not merely of the thing, but also of the person, e.g., 1Sa 24:18), εὐ or κακῶς πράττειν τινά , vid., on Psa 7:5. שׁמר , to observe = to keep, is used in the same way in Job 22:15. רשׁע מן is a pregnant expression of the malitiosa desertio . "From God's side,"i.e., in His judgment, would be contrary to the general usage of the language (for the מן in Job 4:17 has a different meaning) and would be but a chilling addition. On the poetical form מנּי , in pause מנּי , vid., Ew. §263, b . The fut . in Psa 18:23 , close after the substantival clause Psa 18:23 , is not intended of the habit in the past, but at the present time: he has not wickedly forsaken God, but ( כּי = imo, sed ) always has God's commandments present before him as his rule of conduct, and has not put them far away out of his sight, in order to be able to sin with less compunction; and thus then ( fut. consec. ) in relation ( עם , as in Deu 18:13, cf. 2Sa 23:5) to God he was תמים , with his whole soul undividedly devoted to Him, and he guarded himself against his iniquity ( עון , from עוה , Arab. 'wâ , to twist, pervert, cf. Arab. gwâ , of error, delusion, self-enlightenment), i.e., not: against acquiescence in his in-dwelling sin, but: against iniquity becoming in any way his own; מעוני equivalent to מעותי (Dan 9:5), cf. מחיּי = than that I should live, Jon 4:8. In this strophe, this Psalm strikes a cord that harmonises with Psa 17:1-15, after which it is therefore placed. We may compare David's own testimony concerning himself in 1Sa 26:23., the testimony of God in 1Ki 14:8, and the testimony of history in 1Ki 15:5; 1Ki 11:4.

Keil-Delitzsch: Psa 18:24-27

(Heb.: 18:25-28) What was said in Psa 18:21 is again expressed here as a result of the foregoing, and substantiated in Psa 18:26, Psa 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. Psa 15:2), i.e., of undivided devotion to God. נבר (instead of which we find בּר לבב elsewhere, Psa 24:4; Psa 73:1) not one who is purified, but, in accordance with the reflexive primary meaning of Niph ., one who is purifying himself, ἁγνίζων ἑαυτόν , 1Jo 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. Psa 73:1), moral perverseness by paradoxical judgments, giving the perverse over to his perverseness (Rom 1:28) and leading him by strange ways to final condemnation (Isa 29:14, cf. Lev 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. 1Sa 2:30; 1Sa 15:23. This universal truth is illustrated and substantiated in Psa 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 Pro 6:17. The judgment of God compels them to humble themselves with shame, Isa 2:11.

Keil-Delitzsch: Psa 18:28-30

(Heb.: 18:29-31) The confirmation of what has been asserted is continued by David's application of it to himself. Hitzig translates the futures in Psa 18:29. as imperfects; but the sequence of the tenses, which would bring this rendering with it, is in this instance interrupted, as it has been even in Psa 18:28, by כּי . The lamp, נר (contracted from nawer ), is an image of life, which as it were burns on and on, including the idea of prosperity and high rank; in the form ניר (from niwr, nijr ) it is the usual figurative word for the continuance of the house of David, 1Ki 11:36, and frequently. David's life and dominion, as the covenant king, is the lamp which God's favour has lighted for the well-being of Israel, and His power will not allow this lamp (2Sa 21:17) to be quenched. The darkness which breaks in upon David and his house is always lighted up again by Jahve. For His strength is mighty in the weak; in, with, and by Him he can do all things. The fut . ארץ may be all the more surely derived from רצץ (= ארץ ), inasmuch as this verb has the changeable u in the future also in Isa 42:4; Ecc 12:6. The text of 2 Sam 22, however, certainly seems to put "rushing upon"in the stead of "breaking down."With Psa 18:31 the first half of the hymn closes epiphonematically. האל is a nom. absol ., like hatsuwr, Deu 32:4. This old Mosaic utterance is re-echoed here, as in 2Sa 7:22, in the mouth of David. The article of האל points to God as being manifest in past history. His way is faultless and blameless. His word is צרוּפה , not slaggy ore, but purified solid gold, Psa 12:7. Whoever retreats into Him, the God of the promise, is shielded from every danger. Pro 30:5 is borrowed from this passage.

Keil-Delitzsch: Psa 18:31-34

(Heb.: 18:32-35) The grateful description of the tokens of favour he has experienced takes a new flight, and is continued in the second half of the Psalm in a more varied and less artificial mixture of the strophes. What is said in Psa 18:31 of the way and word of Jahve and of Jahve Himself, is confirmed in Psa 18:32 by the fact that He alone is אלוהּ , a divine being to be reverenced, and He alone is צוּר , a rock, i.e., a ground of confidence that cannot be shaken. What is said in Psa 18:31 consequently can be said only of Him. מבּלעדי and זוּלתי alternate; the former (with a negative intensive מן ) signifies "without reference to"and then absolutely "without"or besides, and the latter (with ı̂ as a connecting vowel, which elsewhere has also the function of a suffix), from זוּלת ( זוּלה ), "exception."The verses immediately following are attached descriptively to אלהינוּ , our God (i.e., the God of Israel), the God, who girded me with strength; and accordingly ( fut. consec .) made my way תמים , "perfect,"i.e., absolutely smooth, free from stumblings and errors, leading straight forward to a divine goal. The idea is no other than that in Psa 18:31, cf. Job 22:3, except that the freedom from error here is intended to be understood in accordance with its reference to the way of a man, of a king, and of a warrior; cf. moreover, the other text. The verb שׁוּה signifies, like Arab. swwâ , to make equal ( aequare ), to arrange, to set right; the dependent passage Hab 3:19 has, instead of this verb, the more uncoloured שׁים . The hind, איּלה or איּלת , is the perfection of swiftness (cf. ἔλαφος and ἐλαφρός ) and also of gracefulness among animals. "Like the hinds"is equivalent to like hinds' feet; the Hebrew style leaves it to the reader to infer the appropriate point of comparison from the figure. It is not swiftness in flight (De Wette), but in attack and pursuit that is meant, - the latter being a prominent characteristic of warriors, according to 2Sa 1:23; 2Sa 2:18; 1Ch 12:8. David does not call the high places of the enemy, which he has made his own by conquest "my high places,"but those heights of the Holy Land which belong to him as king of Israel: upon these Jahve preserves him a firm position, so that from them he may rule the land far and wide, and hold them victoriously (cf. passages like Deu 32:13; Isa 58:14). The verb למּד , which has a double accusative in other instances, is here combined with ל of the subject taught, as the aim of the teaching. The verb נחת (to press down = to bend a bow) precedes the subject "my arms"in the singular; this inequality is admissible even when the subject stands first (e.g., Gen 49:22; Joe 1:20; Zec 6:14). קשׁת נחוּשׁה a bow of brazen = of brass, as in Job 20:24. It is also the manner of heroes in Homer and in the Ramâ-jana to press down and bend with their hand a brazen bow, one end of which rests on the ground.

Constable: Psa 18:1-50

Psalm 18

As the title indicates, David wrote this psalm after he had subdued his political enemies and had established the kingdom of Israel firmly under his control. In it David expressed his delight in the Lord and thanked Him for giving him the victories he enjoyed. This psalm is also in 2 Samuel 22. The slight variations may be due to changes that Israel's leaders made when they adapted this poem for use in Israel's public worship.

Constable: Psa 18:1-2

1. God's character 18:1-3

David began his praise by verbalizing his love for God for being so good to him. He proceeded to describe how much the Lord meant to him by using many metaphors. Yahweh was the source of his strength, stability, safety, and salvation. He was the one in whom David sought refuge, his defense, his power, and his protection. Because God had proved to be such a reliable Savior, the psalmist regarded Him worthy of his praise.

Constable: Psa 18:3-28

2. God's deliverance 18:4-29

In this extended section David reviewed how God had saved him in times of danger. In verses 4-19 he described God's supernatural deliverance and in verses 20-29 he explained it as he saw it through the lens of his faith in God.

18:4-5 Death had had him in its grip as rope binds a prisoner. The forces of ungodliness terrified David as when one finds himself in a wadi (dry stream bed) during a spring thunderstorm and discovers a wall of water coming at him. He pictured himself trying to pick his steps through a field full of traps that hunters had set to snare animals.

18:6-15 David cried out in terror, and in His heavenly temple God heard his call for help. He came rushing to the psalmist's defense. His deliverance was as a thunderstorm in that it was the supernatural invading nature. The figures of speech in verses 7-15 picture a violent storm with lightning, thunder, high winds, torrential rains, black skies, and flooding. All of this illustrates God's dramatic intervention for David punishing those who opposed His anointed.

"The most vivid descriptions of God as warrior occur in so-called theophanic passages, which depict the Lord coming in splendor and power to fight for His people. . . .

"Psalm 18:7-16 is the most detailed of these theophanic texts."⁵³

18:16-19 God delivered the writer as a life guard rescues a drowning man from the water that threatens to overwhelm him. David's host of enemies almost swallowed him up, but God removed him from their clutches and brought him to a place of safety out of their reach.

18:20-24 As God had promised to bless those of His people who walked in obedience to His will (Deut. 28), so he blessed David who followed the Lord faithfully. By recounting his own righteousness David was not implying that he merited God's favor by his good works. He was showing God's faithfulness to His covenant promises to Israel. These verses would have encouraged the Israelites to follow David's example of righteous behavior so they too would experience God's favor (cf. 2 Tim. 4:6-8).

". . . David could quite properly use this language within a limited frame of reference, [but] the Messiah could use it absolutely; and the psalm is ultimately Messianic . . ."⁵⁴

18:25-29 God responds in kind as people act toward Him (cf. Gal. 6:7). He rewards them because of their characters and deeds. He is always just. Those who try to twist God to make Him serve their ends will find that He will bend them to fulfill His will (cf. Jacob and Balaam).⁵⁵ He saves the humble and humbles those who think they can save themselves. He kept the lamp of David's life burning by delivering his life from the hands of his enemies. Moreover He enabled His servant to advance against his foes and to overcome their defenses.

Constable: Psa 18:29-49

3. God's blessings 18:30-50

The psalmist rejoiced over God's character and His blessings to him (vv. 30-45), and he vowed to continue to praise Him forever (vv. 46-50). The purpose of the psalm is praise, not boasting.

18:30-31 God's way is perfect, and His Word is trustworthy. He is the only true God, a reliable defense and a solid foundation for His people (cf. Deut. 32:4, 31).

18:32-42 We should probably read verse 32 with verse 33 rather than with verse 31. David gave the Lord credit for enabling him to be a strong and effective warrior. God was responsible for David's successes in battle.

18:43-45 God had even extended David's victories beyond the borders of Israel. The king had been able to subdue other kingdoms and bring them under his control. David's greatest Son will be able to echo these sentiments when He rules on earth during the Millennium.

18:46-50 Only a living God could do all this for David. Consequently the king promised to praise Him among those who did not know Yahweh. God's deliverance and His loyal love are the final gifts David mentioned as those he treasured above all others. He was confident because of what God had done for him that Yahweh would prove faithful and deliver David's descendents as He had promised as well (2 Sam. 7).

God's people should always acknowledge the magnificent multifaceted character of our God. We should also recount His awesome acts of deliverance for us. Furthermore we should continue to rely on His future faithfulness in view of who He is and what He has done for us.

Commentary -- Other

Evidence: Psa 18:30

A perfect God gave a perfect Law that demands that we live up to its perfection. He makes us perfect in Christ ( Col 1:28 ). See Psa 18:32 .

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 18 (Chapter Introduction)

Overview

Psa 18:1, David praises God for his manifold and marvellous blessings.

Psa 36:1 *title Psa 116:16; 2Sam. 22:1-51; Act 13:36; Heb 3:5

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 18 (Chapter Introduction)

THE ARGUMENT

This Psalm, with some few and small variations, is written 2Sa 22 . It was composed by David towards the end of his reign and life upon the occasion here mentioned.

The servant of the Lord who esteemeth it a greater honour to be thy servant, than to be king of Israel, and who doth entirely devote himself to thy service and glory.

In the day that the Lord delivered him i.e. after the death of Saul, and the conquest of all his succeeding enemies, and his own firm establishment in his kingdom.

David professeth his love to God, Psa 18:1 , and his confidence in his attributes, Psa 18:2 . He praises God for deliverance out of trouble, Psa 18:3-5 . His experience of God’ s hearing him in an awful manner, Psa 18:6-31 . He acknowledgeth God’ s help against his enemies, Psa 18:32-50 .

Most affectionately and with my whole soul; as the Hebrew word signifies. I can return thee no better thing for all thy favours than my love and heart, which I pray thee to accept. By loving him he understands not only his inward affection, but also all the outward expressions and testimonies of it, praising, and glorifying, and serving of him.

O Lord, my strength from whom alone I have received all my strength, and success, and settlement, and in whom alone I trust, as it follows, Psa 18:2 .

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 18 (Chapter Introduction)

(v. 1-19) David rejoices in the deliverances God wrought for him.

(Psa 18:20-28) He takes the comfort of his integrity, which God had cleared up.

(v. 29-50) He gives to God the glory of all his mighty deeds.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 18 (Chapter Introduction)

This psalm we met with before, in the history of David's life, 2 Sa. 22. That was the first edition of it; here we have it revived, altered a little, and fitted for the service of the church. It is David's thanksgiving for the many deliverances God had wrought for him; these he desired always to preserve fresh in his own memory and to diffuse and entail the knowledge of them. It is an admirable composition. The poetry is very fine, the images are bold, the expressions lofty, and every word is proper and significant; but the piety far exceeds the poetry. Holy faith, and love, and joy, and praise, and hope, are here lively, active, and upon the wing. I. He triumphs in God (Psa 18:1-3). II. He magnifies the deliverances God had wrought for him (v. 4-19). III. He takes the comfort of his integrity, which God had thereby cleared up (Psa 18:20-28). IV. He gives to God the glory of all his achievements (Psa 18:29-42). V. He encourages himself with the expectation of what God would further do for him and his (Psa 18:43-50).

To the chief musician, A psalm of David, the servant of the Lord, who spake unto the Lord the words of this song in the day that the Lord delivered him from the hand of all his enemies.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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_____. Fortolkning til de Gemmeltestamentlige Salmer. Kobenhavn: G. E. C. Gad, 1939.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bratcher, Robert G., ed. Old Testament Quotations in the New Testament. 3rd rev. ed. London: United Bible Societies, 1987.

Cansdale, G. S. Animals of Bible Lands. London: Paternoster Press, 1970.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Childs, Brevard S. Memory and Tradition in Israel. Studies in Biblical Theology series, no. 37. London: SCM, 1962.

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_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "A Theology of the Psalms." In A Biblical Theology of the Old Testament, pp. 257-304. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 18 (Chapter Introduction)

INTRODUCTION TO PSALM 18

To the chief Musician, a Psalm of David. This is the same with that in 2Sa 22:1, with some variations, omissions, and alterations:

the servant of the Lord; not only by creation, nor merely by regeneration, but by office, as king of Israel, being put into it by the Lord, and acting in it in submission and obedience to him; just as the apostles under the New Testament, on account of their office, so style themselves in their epistles:

who spake unto the Lord the words of this song; that is, who delivered and sung this song in so many express words, in public, before all the congregation of Israel, to the honour and glory of God:

in the day [that] the Lord delivered him from the hand of all his enemies, and from the hand of Saul, Not that this psalm was composed and sung the selfsame day that David was delivered from Saul, and set upon the throne; for it seems to have been written in his old age, at the close of his days; for immediately after it, in the second book of Samuel, it follows, "now these be the last words of David", 2Sa 23:1, but the sense is, that whereas David had many enemies, and particularly Saul, who was his greatest enemy, the Lord delivered him from them all, and especially from him, from him first, and then from all the rest; which when he reflected upon in his last days, he sat down and wrote this psalm, and then sung it in public, having delivered it into the hands of the chief musician for that purpose. There are two passages cited out of it in the New Testament, and applied to Christ; Psa 18:2, in Heb 2:13, and Psa 18:49 in Rom 15:9; and there are many things in it that very well agree with him; he is eminently the "servant" of the Lord as Mediator; he was encompassed with the snares and sorrows of death and hell, and with the floods of ungodly men, when in the garden and on the cross God was his helper and deliverer, as man; and he was victorious over all enemies, sin, Satan, the world, death and hell; as the subject of this psalm is all along represented: and to Christ it does most properly belong to be the head of the Heathen, whose voluntary subjects the Gentiles are said to be, Psa 18:43; and which is expressed in much the same language as the like things are in Isa 55:4; which is a clear and undoubted prophecy of the Messiah; to which may be added, that the Lord's Anointed, the King Messiah, and who is also called David, is expressly mentioned in Psa 18:50; and which is applied to the Messiah by the Jews ^q as Psa 18:32 is paraphrased of him by the Targum on it;

and he said; the following words: