Introduction Psalms 18:0 TITLE. 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, and from the hand of Saul. We have another form of this Psalm, with significant variations ( 2 Samuel 22:1-51 ), and this suggests the idea that it was sung by David at different times when he reviewed his own remarkable history, and observed the gracious hand of God in it all.
Like Addison's hymn beginning, "When all thy mercies, O my God, "this Psalm is the song of a grateful heart overwhelmed with a retrospect of the manifold and marvellous mercies of God. We will call it THE GRATEFUL RETROSPECT. The title deserves attention. David, although at this time a king, calls himself, "the servant of Jehovah, "but makes no mention of his royalty; hence we gather that he counted it a higher honour to be the Lord's servant than to be Judah's king. Right wisely did he judge.
Being possessed of poetic genius, he served the Lord by composing this Psalm for the use of the Lord's house; and it is no mean work to conduct or to improve that delightful part of divine worship, the singing of the Lord's praises. Would that more musical and poetical ability were consecrated, and that our chief musicians were fit to be trusted with devout and spiritual psalmody. It should be observed that the words of this song were not composed with the view of gratifying the taste of men, but were spoken unto Jehovah.
It were well if we had a more single eye to the honour of the Lord in our singing, and in all other hallowed exercises. That praise is little worth which is not directed solely and heartily to the Lord. David might well be thus direct in his gratitude, for he owed all to his God, and in the day of his deliverance he had none to thank but the Lord, whose right hand had preserved him. We too should feel that to God and God alone we owe the greatest debt of honour and thanksgiving.
If it be remembered that the second and the forty-ninth verses are both quoted in the New Testament ( Hebrews 2:13 Romans 15:9 ) as the words of the Lord Jesus, it will be clear that a greater than David is here. Reader, you will not need our aid in this respect; if you know Jesus you will readily find him in his sorrows, deliverance, and triumphs all through this wonderful psalm. DIVISION. Psalms 18:1-3 are the proem or preface in which the resolve to bless God is declared.
Delivering mercy is most poetically extolled from Psalms 18:4-19 ; and then the happy songster Psalms 18:20-28 , protests that God had acted righteously in thus favouring him. Filled with grateful joy he again pictures his deliverance, and anticipates future victories Psalms 18:29-45 ; and in closing speaks with evident prophetic foresight of the glorious triumphs of the Messiah, David's seed and the Lord's anointed. EXPOSITION Ver. 1. I will love thee, O Lord. With strong, hearty affection will I cling to thee; as a child to its parent, or a spouse to her husband.
The word is intensely forcible, the love is of the deepest kind. "I will love heartily, with my inmost bowels." Here is a fixed resolution to abide in the nearest and most intimate union with the Most High. Our triune God deserves the warmest love of all our hearts. Father, Son and Spirit have each a claim upon our love. The solemn purpose never to cease loving naturally springs from present fervour of affection. It is wrong to make rash resolutions, but this when made in the strength of God is most wise and fitting. My strength.
Our God is the strength of our life, our graces, our works, our hopes, our conflicts, our victories. This verse is not found in 2 Samuel 22:1-51 , and is a most precious addition, placed above all and after all to form the pinnacle of the temple, the apex of the pyramid. Love is still the crowning grace. EXPLANATORY NOTES AND QUAINT SAYINGS Whole Psalm. The general argument of the Psalm may be thus stated: it is a magnificent eucharistic ode. It begins with a celebration of the glorious perfections of the Divinity, whose assistance the speaker has so often experienced.
He describes, or rather, he delineates, his perils, the power of his enemies, his sudden deliverance from them, and the indignation and power of his divine deliverer manifested in their overthrow. He paints these in so lively colours, that while we read we seem to see the lightning, to hear the thunders, to feel the earthquake. He afterwards describes his victories, so that we seem to be eye witnesses of them, and take part in them. He predicts a wide extended empire, and concludes with a lofty expression of grateful adoration of Jehovah, the Author of all his deliverances and triumphs.
The style is highly oratorical and poetical, sublime, and full of uncommon figures of speech. It is the natural language of a person of the highest mental endowments, under a divine inspiration, deeply affected by remarkable divine benefits, and filled with the most lofty conceptions of the divine character and dispensations. John Brown, D.D., 1853. Whole Psalm. Kitto, in "The Pictorial Bible, "has the following note upon 2 Samuel 22:1-51 : "This is the same as Psalms 18:1-50 ... The Rabbins reckon up seventy-four differences between the two copies, most of them very minute.
They probably arose from the fact that the poem was, as they conjecture, composed by David in his youth, and revised in his later days, when he sent it to the chief musician. The present is, of course, to be the earlier copy." Whole Psalm. The eighteenth Psalm is called by Michaelis more artificial, and less truly terrible, than the Mosaic odes. In structure it may be so, but surely not in spirit. It appears to many besides us, one of the most magnificent lyrical raptures in the Scriptures.
As if the poet had dipped his pen in "the brightness of that light which was before his eye, "so he describes the descending God. Perhaps it may be objected that the nodus is hardly worthy of the vindex to deliver David from his enemies, could Deity ever be imagined to come down? But the objector knows not the character of the ancient Hebrew mind. God in its view had not to descend from heaven; he was nigha cloud like a man's hand might conceala cry, a look might bring him down.
And why should not David's fancy clothe him, as he came, in a panoply befitting his dignity, in clouds spangled with coals of fire? If he was to descend, why not in state? The proof of the grandeur of this Psalm is in the fact that it has borne the test of almost every translation, and made doggerel erect itself, and become divine. Even Sternhold and Hopkins its fiery whirlwind lifts up, purifies, touches into true power, and then throws down, helpless and panting, upon their ancient common.
Perhaps the great charm of the eighteenth, apart from the poetry of the descent, is the exquisite and subtle alternation of the I and the Thou. We have spoken of parallelism, as the key to the mechanism of Hebrew song. We find this as existing between David and Godthe delivered and the delivererbeautifully pursued throughout the whole of this Psalm.
"I will love thee, O Lord, my strength." "I will call upon the Lord, who is worthy to be praised." "He sent from above; he took me; he drew me out of many waters." "Thou wilt light my candle." "Thou hast given me the shield of thy salvation." "Thou hast girded me with strength unto battle." "Thou hast given me the necks of mine enemies." "Thou hast made me the head of the heathen." It has been ingeniously argued, that the existence of the I suggests, inevitably as a polar opposite, the thought of the Thou, that the personality of man proves thus the personality of God; but, be this as it may, David's perception of that personality is nowhere so intense as here.
He seems not only to see, but to feel and touch, the object of his gratitude and worship. George Gilfillan, in "The Bards of the Bible, "1852. Whole Psalm. He that would be wise, let him read the Proverbs; he that would by holy, let him read the Psalms. Every line in this book breathes peculiar sanctity. This Psalm, though placed among the first, was penned among the last, as the preface assures us, and is left as the epitome of the general history of David's life.
It is twice recorded in the Scripture 2 Samuel 22:1-51 , and in this book of Psalms, for the excellency and sweetness thereof; surely that we should take double notice of it.
Holy David, being near the shore, here looks on his former dangers and deliverances with a thankful heart, and writes this Psalm to bless the Lord: as if each of you that are grown into years should review your lives and observe the wonderful goodness and providence of God towards you; and then sit down and write a modest memorial of his most remarkable mercies, for the comfort of yourselves and posterity; an excellent practice. What a comfort would it be for you to read how good your God was to you father or grandfather, that are dead and gone!
So would your children rejoice in the Lord upon the reading of his goodness to you; and you cannot have a better pattern for this than holy David, who wrote this Psalm when he was threescore and seven years old; when he had outlived most of his troubles, and almost ready for his journey to his Father in heaven, he resolves to leave this good report of him upon earth. And I pray mark how he begins: he sets not up trophies to himself, but triumphs in his God I will love thee, O Lord, my strength.
As the love of God is the beginning of all our mercies, so love to God should be the end and effect of them all. As the stream leads us to the spring, so all the gifts of God must lead us to the giver of them. Lord, thou hast saved me from sickness, "I will love thee; "from death and hell, "I will love thee; "on me thou hast bestowed grace and comfort, "I will love thee, O Lord, my strength." And after he had heaped on God all the sweet names he could devise ( Psalms 18:2 ), as the true saint thinks he can never speak too well of God, or too ill of himself, then he begins his narrative. 1.
Of his dangers ( Psalms 18:4 ); "Snares of death, ""Floods of ungodly men, " "Sorrows of hell." Hell and earth are combined against each holy man, and will trouble sufficiently in this world, if they cannot keep him out of a better. 2. Of his retreat, and that was, earnest prayer to God ( Psalms 18:6 ), I called upon the Lord, and cried unto my God. When our prayers are cries ardent and importunate, then they speed: My cry came before him, even into his ears.
The mother trifles while the child whimpers, but when he raises his note strains every nerve and cries every veinthen she throws all aside, and gives him his desire. While our prayers are only whispers, our God can take his rest; but when we fall to crying, "Now will I arise, saith the Lord." 3. Of his rescue ( Psalms 18:7-20 ), by the powerful and terrible arm of the Lord, who is in a lofty strain brought in to his servant's help, as if he would mingle heaven and earth together, rather than leave his child in the lion's paws. 4.
Of the reason of this gracious dealing of God with him ( Psalms 18:20 , etc.). He was a righteous person, and he had a righteous cause. And thereupon he turns to God, saying, Thou hast dealt with me just as thou art wont to do, with the merciful thou wilt show thyself merciful; with an upright man thou wilt show thyself upright. Richard Steele's "Plain Discourse upon Uprightness, "1670. Whole Psalm. Sometimes the Lord cheers and comforts the heart of his people with smiling and reviving providences, both public and personal.
There are times of lifting up, as well as casting down by the hand of providence. The scene changes, the aspects of providence are very cheerful and encouraging; their winter seems to be over; they put off their garments of mourning; and then, ah, what sweet returns are made to heavenly gracious souls! Doth God lift them up by prosperity? they also will lift up their God by praises. See title, and Psalms 18:1-3 .
So Moses, and the people with him ( Exodus 15:1-27 ), when God had delivered them from Pharaoh, how do they exalt him in a song of thanksgiving, which for the elegancy and spirituality of it, is made an emblem of the doxologies given to God in glory by the saints. Revelation 15:1 . John Flavel. Title. "The servant of the Lord; "the name given to Moses ( Joshua 1:1 , Joshua 1:13 , Joshua 1:15 , and in nine other places of that book) and to Joshua ( Joshua 24:29 Jude 1:2 :8); but to none other except David (here, and in the title to Psalms 36:1-12 ). Compare Acts 13:36 , uphreteoas.
This is significant; reminding us of the place occupied by David in the history of Israel. He was the appointed successor of Moses and Joshua, who extended the power of Israel over the whole region allotted to them by Divine promise. W. Kay, 1871. Title. This Psalm, which is entitled a shirah (or song), is David's hymn of praise to God for his deliverance from all his enemies (see the title, and above, 2 Samuel 22:1-51 ), and has an appropriate place in the present group of Psalms, which speak of resurrection after suffering.
It is entitled a Psalm of David, "the servant of the Lord, "and thus is coupled with another psalm of deliverance, Psalms 36:1-12 . Christopher Wordsworth. Ver. 1. I will love thee, O Lord. The word whereby the psalmist expresses his entire affection, in the noun signifieth a womb, and imparts such an affection as cometh from the innermost part of man (Mxr., matrix), from his bowels, from the bottom of his heart, as we speak. It is, therefore, oft put for such pity and compassion as moveth the bowels.
Some, therefore, thus translate that phrase, "From my innermost bowels will I love thee, O Lord." To give evidence of his entire and ardent love of God, he oft professes his wonderful great love to God's commandments, whereof he saith with admiration, "Oh, how I love thy law! I love thy commandments above gold; yea, above fine gold. I love them exceedingly" ( Psalms 119:97 , Psalms 119:127 , Psalms 119:167 ); therefore, he saith to God, "Consider how I love thy precepts" ( Psalms 119:159 ). William Gouge, 1575-1653. Ver. 1. I will love thee.
Intimately as a mother loves the child that comes out of her womb. Westminster Assembly's Annotations, 1651. Ver. 1-2. God hath, as it were, made himself over to believers. David doth not say, God will give me or bestow salvation upon me; but he saith, "He is the horn of my salvation ." It is God himself who is the salvation and the portion of his people. They would not care much for salvation if God were not their salvation. It more pleaseth the saints that they enjoy God, than that they enjoy salvation.
False and carnal spirits will express a great deal of desire after salvation, for they like salvation, heaven, and glory well; but they never express any longing desire after God and Jesus Christ. They love salvation, but they care not for a Saviour. Now that which faith pitches most upon is God himself; he shall be my salvation, let me have him, and that is salvation enough; he is my life, he is my comfort, he is my riches, he is my honour, and he is my all. Thus David's heart acted immediately upon God, I will love thee, O Lord, my strength.
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. It pleased holy David more that God was his strength, than that God gave him strength; that God was his deliverer, than that he was delivered; that God was his fortress, his buckler, his horn, his high tower, than that he gave him the effect of all these.
It pleased David, and it pleases all the saints more that God is their salvation, whether temporal or eternal, than that he saves them: the saints look more at God than at all that is God's. Joseph Caryl. Ver. 1-2. David speaks like one in love with God, for he doth adorn him with confession of praise, and his mouth is filled with the praise of the Lord, which he expresses in this exuberance and redundancy of holy oratory. Edward Marbury. NOTES TO THE VILLAGE PREACHER Ver. 1. Love's resolve, love's logic, love's trials, love's victories.
James Hervey has two sermons upon "Love to God" from this text. WORKS UPON THE EIGHTEENTH PSALM There is "An Exposition" of this Psalm in "A Critical History of the Life of David. By SAMUEL CHANDLER, D.D., F.R., and A.S.S., " 1766. 2 vol., 8vo. The Sufferings and Glories of the Messiah: an Exposition of Psalm XVIII ., and Isaiah 52:13 ; Isaiah 52:13 ; Isaiah 53:12 . By JOHN BROWN, D.D., 1853. Psalms 18:2 * EXPOSITION Ver. 2. The Lord is my rock and my fortress.
Dwelling among the crags and mountain fastnesses of Judea David had escaped the malice of Saul, and here he compares his God to such a place of concealment and security. Believers are often hidden in their God from the strife of tongues and the fury of the storm of trouble. The clefts of the Rock of Ages are safe abodes. My deliverer, interposing in my hour of peril. When almost captured the Lord's people are rescued from the hand of the mighty by him who is mightier still. This title of "deliverer" has many sermons in it, and is well worthy of the study of all experienced saints.
My God; this is all good things in one. There is a boundless wealth in this expression; it means, my perpetual, unchanging, infinite, eternal good. He who can say truly "my God, "may well add, "my heaven, my all." My strength; this word is really my rock, in the sense of strength and immobility. My sure, unchanging, eternal confidence and support. Thus the word rock occurs twice, but it is no tautology, for the first time it is a rock for concealment, but here a rock for firmness and immutability. In whom I will trust.
Faith must be exercised, or the preciousness of God is not truly known; and God must be the object of faith, or faith is mere presumption. My buckler, warding off the blows of my enemy, shielding me from arrow or sword. The Lord furnishes his warriors with weapons both offensive and defensive. Our armoury is completely stored so that none need go to battle unarmed. The horn of my salvation, enabling me to push down my foes, and to triumph over them with holy exultation.
My high tower, a citadel high planted on a rocky eminence beyond the reach of my enemies, from the heights of which I look down upon their fury without alarm, and survey a wide landscape of mercy reaching even unto the goodly land beyond Jordan. Here are many words, but none too many; we might profitably examine each one of them had we leisure, but summing up the whole, we may conclude with Calvin, that David here equips the faithful from head to foot. EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 1-2. See Psalms on " Psalms 18:1 " for further information. Ver. 1-2.
See Psalms on " Psalms 18:1 " for further information. Ver. 2. The Lord is my rock. As the rocks that are hard to be clambered unto are good refuges to fly unto from the face of pursuers, so God is the safety of all such as in distress do fly to him for succour. Robert Cawdray. Ver. 2. My deliverer.
He who betook himself to one of these inaccessible retreats, was sometimes obliged by famine to surrender to his enemy, who lay in wait for him beneath; but Jehovah gives him not only security but liberty; not only preserves him, as it were, in an inaccessible retreat, but at the same time enables him to go forth in safety. Jarchi. Ver. 2. The horn of my salvation. The allusion here is doubtful. Some have supposed the reference to be to the horns of animals, by which they defend themselves and attack their enemies.
"God is to me, does for me, what their horns do for them." Others consider it as referring to the well established fact, that warriors were accustomed to place horns, or ornaments like horns, on their helmets. The horn stands for the helmet; and "the helmet of salvation" is an expression equivalent to "a saving, a protecting helmet." Others consider the reference as to the corners or handles of the altar in the court of the tabernacle or temple, which are called its horns.
Others suppose the reference to be to the highest point of a lofty and precipitous mountain, which we are accustomed to call its peak. No doubt, in the Hebrew language, horn is used for mountain as in Isaiah 5:1 . A very fertile mountain is called a horn of oil. The sense is substantially the same, whichever of these views we take; though, from the connection with "shield" or "buckler, "I am induced to consider the second of these views as the most probable.
It seems the same idea as that expressed, Psalms 140:7 , "Thou hast covered, "and thou wilt cover "my head in the day of battle." John Brown. Ver. 2. The horn of my salvation. Horns are the well known emblems of strength and power, both in the sacred and profane writers; by a metaphor taken from horned animals, which are frequently made subjects of comparison by poetical writers, and the strength of which, whether for offence or defence, consists principally in their horns.
Bruce speaks of a remarkable head dress worn by the governors of provinces in Abyssinia, consisting of a large broad fillet, bound upon their foreheads and tied behind their heads, and having in the middle of it a horn, or a conical piece of silver, gilt, about four inches long, much in the shape of our common candle extinguishers. It is called kirn or horn, and is only worn on reviews or parades after victory.
He supposes this, like other Abyssinian usages, to be taken from the Hebrews, and is of opinion that there are many allusions to the practice in Scripture, in the expression, "lifting up the horn, " "exalting the horn, "and the like. Richard Mant. Ver. 2. The Lord is my high tower.
If a man do run to a tower, yet if that be a weak and an insufficient tower, without men and munition, and a ruinous shaken tower; or if a man do make choice of a tower, a strong sufficient tower, yet if in his danger he betakes not himself to that tower, but he sit still; or if he sit not still, yet he but only go and walk on easily towards it, he may well be met withal, and a danger may arrest him, surprise him, and cut him off before he get the tower over his head. But the man that will be safe, as he must choose a strong tower, so he must go to, nay, run into that tower.
Running will not secure a man unless the tower be strong... David was got unto his tower , and in that tower there was thundering ordnance, and David put fire to them by prayer, Psalms 18:6 , "In my distress I called upon the Lord, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even unto his ears." Here David prays and gives fire to the cannon, and what followed? See Psalms 18:7-8 , Psalms 18:13-14 . "Then the earth shook and trembled, "etc. "There went up a smoke out of his nostrils, "etc.
"The Lord also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire. Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them." There were no guns nor ordnance invented and in use in David's time, and yet David's prayers being in this tower, did him as good service against his enemies as all the ordnance and cannons in the world have done. David had thundering ordnance, and with them discomfited his enemies long before powder and guns were invented.
It is a memorable and well known story of that Christian legion that was in Marcus Aurelius's army: the enemy being in great straits, those Christian soldiers did by their prayers not only procure rain, by which his languishing army was refreshed, but also obtained hail mixed with thunderbolts against his enemies, upon which he honoured them with the name Legio fulminatrix, the Thundering Legion. They used David's cannon against the enemy, and discharged that thundering ordnance by their prayers, and that to the confusion of their enemies. Jeremiah Dyke's "Righteous Man's Tower, "1639. Ver. 2.
My high tower. Even as the fowls of the air, that they may escape the nets and snares of the fowlers, are wont to fly up on high; so we, to avoid the infinite snares of innumerable temptations, must fly to God; and lift up ourselves from the corruptions, lying vanities, and deceitful sleights of the world. Robert Cawdray. HINTS TO THE VILLAGE PREACHER Ver. 2. The many excellences of Jehovah to his people. Ver. 2. God the all sufficient portion of his people. C. Simeon's Works, Vol. 5, Page 85. Psalms 18:3 * EXPOSITION Ver. 3.
In this verse the happy poet resolves to invoke the Lord in joyful song, believing that in all future conflicts his God would deal as well with him as in the past. It is well to pray to God as to one who deserves to be praised, for then we plead in a happy and confident manner. If I feel that I can and do bless the Lord for all his past goodness, I am bold to ask great things of him. That word So has much in it. To be saved singing is to be saved indeed.
Many are saved mourning and doubting; but David had such faith that he could fight singing, and win the battle with a song still upon his lips. How happy a thing to receive fresh mercy with a heart already sensible of mercy enjoyed, and to anticipate new trials with a confidence based upon past experiences of divine love! "No fearing or doubting with Christ on our side, We hope to die shouting, `The Lord will provide.'" EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 3. I will call upon the Lord, who is worthy to be praised.
Prayer and invocation of God should always be joined with praises and thanksgivings, and used as a means whereby faith shall extract the good which it knoweth is in God, and of which he hath made promise. David Dickson. Ver. 3. So shall I be saved from mine enemies. Whoso comes to God as he should will not call in vain. The right kind of prayer is the most potent instrumentality known on earth. William S. Plumer. HINTS TO THE VILLAGE PREACHER Ver. 3. Prayer resolved upon; praise rendered; result anticipated. Psalms 18:4 * EXPOSITION Ver. 4-19.
In most poetical language the Psalmist now describes his experience of Jehovah's delivering power. Poesy has in all her treasures no gem more lustrous than the sonnet of the following verses; the sorrow, the cry, the descent of the Divine One, and the rescue of the afflicted, are here set to a music worthy of the golden harps.
The Messiah our Saviour is evidently, over and beyond David or any other believer, the main and chief subject of this song; and while studying it we have grown more and more sure that every line here has its deepest and profoundest fulfilment in Him; but as we are desirous not to extend our comment beyond moderate bounds, we must leave it with the devout reader to make the very easy application of the passage to our once distressed but now triumphant Lord. Ver. 4. The sorrows of death compassed me. Death like a cruel conqueror seemed to twist round about him the cords of pain.
He was environed and hemmed in with threatening deaths of the most appalling sort. He was like a mariner broken by the storm and driven upon the rocks by dreadful breakers, white as the teeth of death. Sad plight for the man after God's own heart, but thus it is that Jehovah dealeth with his sons. The floods of ungodly men made me afraid. Torrents of ungodliness threatened to swamp all religion, and to hurry away the godly man's hope as a thing to be scorned and despised; so far was this threat fulfilled, that even the hero who slew Goliath began to be afraid.
The most seaworthy bark is sometimes hard put to it when the storm fiend is abroad. The most courageous man, who as a rule hopes for the best, may sometimes fear the worst. Beloved reader, he who pens these lines has known better than most men what this verse means, and feels inclined to weep, and yet to sing, while he writes upon a text so descriptive of his own experience.
On the night of the lamentable accident at the Surrey Music Hall, the floods of Belial were let loose, and the subsequent remarks of a large portion of the press were exceedingly malicious and wicked; our soul was afraid as we stood encompassed with the sorrows of death and the blasphemies of the cruel. But oh, what mercy was there in it all, and what honey of goodness was extracted by our Lord out of this lion of affliction! Surely God hath heard me! Art thou in an ill plight? Dear friend, learn thou from our experience to trust in the Lord Jehovah, who forsaketh not his chosen.
EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 4. Sorrows of death. It is heaven's peculiar to be the land of the living; all this life is at most but the shadow of death, the gate of death, the sorrows of death, the snares of death, the terrors of death, the chambers of death, the sentence of death, the savour of death, the ministration of death, the way of death. Matthew Griffith, 1634. Ver. 4. The bands or cords of death encompassed me. It is not very easy to fix the precise meaning of the phrase, "bands" or "cords" of death.
It may either be considered as equivalent to "the bands by which the dead are bound, "in which case, to be encircled with the bands of death is just a figurative expression for being dead; or it may be considered as equivalent to the bands in which a person is bound in the prospect of a violent death, and by which his violent death is secured, he being prevented from escaping. It has been supposed by some, that the allusion is to the ancient mode of hunting wild animals. A considerable tract of country was surrounded with strong ropes.
The circle was gradually contracted till the object of pursuit was so confined as to become an easy prey to the hunter. These cords were the cords of death, securing the death of the animal. The phrase is applicable to our Lord in both senses; but as "the floods" of wickedness, or the wicked, are represented as making him afraid subsequently to his being encircled with the cords of death, I am disposed to understand it in the latter of these two senses. John Brown. Ver. 4. The floods.
There is no metaphor of more frequent occurrence with the sacred poets, than that which represents dreadful and unexpected calamities under the image of overwhelming waters. This image seems to have been especially familiar with the Hebrews, inasmuch as it was derived from the peculiar habit and nature of their own country. They had continually before their eyes the river Jordan, annually overflowing its banks, when at the approach of summer the snows of Libanus and the neighbouring mountains melted, and, suddenly pouring down in torrents, swelled the current of the river.
Besides, the whole country of Palestine, although it was not watered by many perennial streams, was, from the mountainous character of the greater part of it, liable to numerous torrents, which precipitated themselves through the narrow valleys after the periodical rainy seasons. This image, therefore, however known and adopted by other poets, may be considered as particularly familiar, and as it were, domestic with the Hebrews; who accordingly introduced it with greater frequency and freedom. Robert Lowth (Bishop), 1710-1787. HINTS TO THE VILLAGE PREACHER Ver. 4-6.
Graphic picture of a distressed soul, and its resorts in the hour of extremity. Psalms 18:5 * EXPOSITION Ver. 4-19. See Psalms on " Psalms 19:4 " for further information. Ver. 5. The sorrows of hell compassed me about. From all sides the hell hounds barked furiously. A cordon of devils hemmed in the hunted man of God; every way of escape was closed up.
Satan knows how to blockade our coasts with the iron warships of sorrow, but, blessed be God, the port of all prayer is still open, and grace can run the blockade bearing messages from earth to heaven, and blessings in return from heaven to earth. The snares of death prevented me. The old enemy hunts for his prey, not only with the dogs of the infernal kennel, but also with the snares of deadly craft.
The nets were drawn closer and closer until the contracted circle completely prevented the escape of the captive: "About me the cords of hell were wound, And snares of death my footsteps bound." Thus hopeless was the case of this good man, as hopeless as a case could be, so utterly desperate that none but an almighty arm could be of any service. According to the four metaphors which he employs, he was bound like a malefactor for execution; overwhelmed like a shipwrecked mariner; surrounded and standing at bay like a hunted stag; and captured in a net like a trembling bird.
What more of terror and distress could meet upon one poor defenceless head? EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 5. The snares of death prevented me. The word snares, signifies such traps or gins as are laid for birds and wild beasts. The English word "prevent" has changed its meaning in some measure since our authorised translation of the Bible was made. Its original meaning is to "come before." John Brown. HINTS TO THE VILLAGE PREACHER Ver. 4-6. Graphic picture of a distressed soul, and its resorts in the hour of extremity. Ver. 5. ( first clause ).
The condition of a soul convinced of sin. Ver. 5. ( second clause ). The way in which snares and temptations are, by Satanic craft, arranged so as to forestall or prevent us. Psalms 18:6 * EXPOSITION Ver. 4-19. See Psalms on " Psalms 19:4 " for further information. Ver. 6. In my distress I called upon the Lord, and cried unto my God. Prayer is that postern gate which is left open even when the city is straitly besieged by the enemy; it is that way upward from the pit of despair to which the spiritual miner flies at once when the floods from beneath break forth upon him.
Observe that he calls, and then cries; prayer grows in vehemence as it proceeds. Note also that he first invokes his God under the name of Jehovah, and then advances to a more familiar name, my God; thus faith increases by exercise, and he whom we at first viewed as Lord is soon seen to be our God in covenant. It is never an ill time to pray; no distress should prevent us from using the divine remedy of supplication. Above the noise of the raging billows of death, or the barking dogs of hell, the feeblest cry of a true believer will be heard in heaven.
He heard my voice out of his temple, and my cry came before him, even into his ears. Far up within the bejewelled walls, and through the gates of pearl, the cry of the suffering suppliant was heard. Music of angels and harmony of seraphs availed not to drown or even to impair the voice of that humble call. The king heard it in his palace of light insufferable, and lent a willing ear to the cry of his own beloved child. O honoured prayer, to be able thus through Jesus' blood to penetrate the very ears and heart of Deity.
The voice and the cry are themselves heard directly by the Lord, and not made to pass through the medium of saints and intercessors; My cry came before Him; the operation of prayer with God is immediate and personal. We may cry with confident and familiar importunity, while our Father himself listens. EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 6. In my distress. If you listen even to David's harp, you shall hear as many hearse like airs as carols; and the pencil of the Holy Spirit hath laboured more in describing the afflictions of Job than the felicities of Solomon.
Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes. We see, in needleworks and embroideries, it is more pleasing to have a lively work upon a sad and solemn ground, than to have a dark and melancholy work upon a lightsome ground; judge, therefore, of the pleasures of the heart by the pleasures of the eye. Certainly virtue is like precious odoursmost fragrant when they are crushed; for prosperity doth best discover vice, but adversity doth best discover virtue. Francis Bacon, Baron of Verulam, etc., 1561-1626. Ver. 6.
I called upon the Lord and cried. Prayer is not eloquence, but earnestness; not in the definition of helplessness, but the feeling of it; it is the cry of faith to the ear of mercy. Hannah Moore, 1745-1833. Ver. 6. He heard my voice out of his temple, etc. The Aediles or chamberlains among the Romans, had ever their doors standing open for all who had occasion of request or complaint to have free access to them. "God's mercy doors are wide open to the prayers of his faithful people." The Persian kings held it a piece of their silly glory to deny an easy access to their greatest subjects.
It was death to solicit them uncalled. Esther herself was afraid. But the king of heaven manifests himself to his people, he calls to his spouse, with, "Let me see thy face, let me hear thy voice, "etc., and assigns her negligence herein as the cause of her soul sickness. The door of the tabernacle was not of any hard or debarring matter, but a veil, which is easily penetrable. And whereas in the temple none came near to worship, but only the high priest, others stood without in the outer court. God's people are now a kingdom of priests, and are said to worship in the temple, and at the altar.
Revelation 11:1 . "Let us therefore draw near with a true heart in full assurance of faith:" "let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need." Hebrews 10:22 Hebrews 10:4 :16. Charles Bradbury's "Cabinet of Jewels, "1785. Ver. 6.
Oh! how true is that saying, that "Faith is safe when in danger, and in danger when secure; and prayer is fervent in straits, but in joyful and prosperous circumstances, if not quite cold and dead, at least lukewarm." Oh, happy straits, if they hinder the mind from flowing forth upon earthly objects, and mingling itself with the mire; if they favour our correspondence with heaven, and quicken our love to celestial objects, without which, what we call life, may more properly deserve the name of death! Robert Leighton, D.D. Ver. 6-7.
The prayer of a single saint is sometimes followed with wonderful effects; In my distress I called upon the Lord, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears. Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth: what then can a thundering legion of such praying souls do? It was said of Luther, iste vir potuit cum Deo quicquid voluit, That man could have of God what he would; his enemies felt the weight of his prayers; and the church of God reaped the benefits thereof.
The Queen of Scots professed she was more afraid of the prayers of Mr. Knox, than of an army of ten thousand men. These were mighty wrestlers with God, howsoever contemned and vilified among their enemies. There will a time come when God will hear the prayers of his people who are continually crying in his ears, "How long, Lord, how long?" John Flavel. HINTS TO THE VILLAGE PREACHER Ver. 4-6. Graphic picture of a distressed soul, and its resorts in the hour of extremity. Ver. 6. The time, the manner, the hearing, and the answering of prayer. Psalms 18:7 * EXPOSITION Ver. 4-19.
See Psalms on " Psalms 19:4 " for further information. Ver. 7. There was no great space between the cry and its answer. The Lord is not slack concerning his promise, but is swift to rescue his afflicted. David has in his mind's eye the glorious manifestations of God in Egypt, at Sinai, and on different occasions to Joshua and the judges; and he considers that his own case exhibits the same glory of power and goodness, and that, therefore, he may accommodate the descriptions of former displays of the divine majesty into his hymn of praise. Then the earth shook and trembled.
Observe how the most solid and immovable things feel the force of supplication. Prayer has shaken houses, opened prison doors, and made stout hearts to quail. Prayer rings the alarm bell, and the Master of the house arises to the rescue, shaking all things beneath his tread. The foundations also of the hills moved and were shaken, because of his wrath. He who fixed the world's pillars can make them rock in their sockets, and can upheave the cornerstones of creation. The huge roots of the towering mountains are torn up when the Lord bestirs himself in anger to smite the enemies of his people.
How shall puny man be able to face it out with God when the very mountains quake with fear? Let not the boaster dream that his present false confidence will support him in the dread day of wrath. EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 6-7. See Psalms on " Psalms 19:6 " for further information. Ver. 7. Then the earth shook and trembled. The word (veg) signifies, to move or shake violently: it is employed, also, to denote the reeling and staggering of a drunken man. Jeremiah 25:16 . John Morison, in loc. Ver. 7.
Let no appearing impossibilities make you question God's accomplishment of any of his gracious words. Though you cannot see how the thing can be done, it is enough if God hath said that he will do it. There can be no obstructions to promised salvation which we need to fear. He who is the God of this salvation and the Author of the promise will prepare his own way for the doing of his own work, so that "every valley shall be filled, and every mountain and hill shall be brought low." Luke 3:5 .
Though the valleys be so deep that we cannot see the bottom, and the mountains so high that we cannot see the tops of them, yet God knows how to raise the one and level the other. Isaiah 63:1 . "I that speak in righteousness (or faithfulness) am mighty to save." If anything would keep back the kingdom of Christ, it would be our infidelity; but he will come though he should find no faith on the earth. See Romans 3:3 . Cast not away your confidence because he defers his performances.
Though providences run cross, though they move backwards and forwards, you have a sure and faithful word to rely upon. Promises, though they be for a time seemingly delayed, cannot be finally frustrated. Dare not to harbour such a thought within yourselves as Psalms 77:8 ; "Doth his promise fail for evermore?" The being of God may as well fail as the promise of God. That which does not come in your time, will be hastened in his time, which is always the more convenient season.
Accuse him not of slowness who hath said, "I come quickly, "that is, he comes as soon as all things are ready and ripe for his appearance. It is as true that "the Lord is not slack concerning his promise" ( 2 Peter 3:9 ), as that he is never guilty of breaking his promise. Wait, therefore, how long soever he tarry; do not give over expecting: the heart of God is not turned though his face be hid; and prayers are not flung back, though they be not instantly answered. Timothy Cruso. Ver. 7-8.
The volcanic phenomena of Palestine open a question of which the data are, in a scientific point of view, too imperfect to be discussed; but there is enough in the history and literature of the people to show that there was an agency of this kind at work. The valley of the Jordan, both in its desolation and vegetation, was one continued portent; and from its crevices ramified even into the interior of Judea the startling appearances, if not of the volcano, at least of the earthquake.
Their historical effect in the special theatres of their operation will appear as we proceed; but their traces on the permanent feeling of the nation must be noticed here. The writings of the psalmists and prophets abound with indications which escape the eye of a superficial reader. Like the soil of their country, they actually heave and labour with the fiery convulsions which glow beneath their surface. Arthur Penrhyn Stanley. Ver. 7-9.
While Jesus hung on the cross, a preternatural "darkness covered all the land; "and no sooner had he yielded up his spirit, than "the vail of the temple was rent in twain from the top even to the bottom, and the earth did quake, and the rocks rent, and the graves were opened; and many bodies of the saints that slept arose, and came out of the graves, after his resurrection, and went into the holy city, and appeared unto many." John Brown. Ver. 7-9.
In the night in which the Idumaeans lay before Jerusalem, there arose a prodigious tempest and fierce winds, with most vehement rains, frequent lightnings, and terrible thunderings, and great roarings of the shaken earth; and it was manifest that the state of the universe was disordered at the slaughter of men; so one might guess that these were signs of no small calamity...
At the day of Pentecost, when the priests, by night, went into the inner temple, according to their custom, to execute their office, they said they perceived, first of all, a shake and a noise, and after that a sudden voice, "Let us go hence."...
A few days after the feast of unleavened bread, a strange and almost incredible sight was seen which would, I suppose, be taken for a mere fable, were it not related by such as saw it, and did not the miseries which followed appear answerable to the signs; for, before the sun set, were seen on high, in the air, all over the country, chariots and armed regiments moving swiftly in the clouds, and encompassing the city. Flavius Josephus, 37-103. HINTS TO THE VILLAGE PREACHER Ver. 7. The quaking of all things in the presence of an angry God. Psalms 18:8 * EXPOSITION Ver. 4-19.
See Psalms on " Psalms 19:4 " for further information. Ver. 8. There went up a smoke out of his nostrils. A violent oriental method of expressing fierce wrath. Since the breath from the nostrils is heated by strong emotion, the figure portrays the Almighty Deliverer as pouring forth smoke in the heat of his wrath and the impetuousness of his zeal. Nothing makes God so angry as an injury done to his children. He that toucheth you toucheth the apple of mine eye.
God is not subject to the passions which govern his creatures, but acting as he does with all the energy and speed of one who is angry, he is here aptly set forth in poetic imagery suitable to human understandings. The opening of his lips is sufficient to destroy his enemies; and fire out of his mouth devoured. This fire was no temporary one but steady and lasting; Coals were kindled by it.
The whole passage is intended to depict God's descent to the help of his child, attended by earthquake and tempest: at the majesty of his appearing the earth rocks, the clouds gather like smoke, and the lightning as flaming fire devours, setting the world on a blaze. What grandeur of description is here! Bishop Mant very admirably rhymes the verse thus: "Smoke from his heated nostrils came, And from his mouth devouring flame; Hot burning coals announced his ire, And flashes of careering fire." EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 7-8. See Psalms on " Psalms 19:7 " for further information.
Ver. 7-9. See Psalms on " Psalms 19:7 " for further information. Ver. 7-9. See Psalms on " Psalms 19:7 " for further information. Ver. 8. There went up a smoke out of his nostrils, (wkab Nve hle). Or there ascended into his nose , as the words literally rendered, signify. The ancients placed the seat of anger in the nose, or nostrils; because when it grows warm and violent, it discovers itself, as it were, by a heated vehement breath, that proceeds from them. Samuel Chandler, D.D., F.R. and A.S.S., 1766. Ver. 8-19.
David calls the full force of poetical imagery to aid, to describe in a becoming manner the marvels of his deliverances. He means to say that they were as manifest as the signs of heaven and earth, as sudden and powerful as the phenomena in the kingdom of nature surprise terrified mortals. Deliverance being his theme, he might have taken the figure from the peaceable phenomena of the heavens.
But since man heeds heaven more in anger than in blessing, and regards God more when he descends on earth in the storm than in the rainbow, David describes the blessed condescension of God by the figure of a tempest. In order to thoroughly appreciate the beauty and truthfulness of this figure, we should endeavour to realise the full power of an Oriental storm, as it is described in Psalms 29:1-11 .
Solitary lightning precedes the dischargethis is meant by the coals in Psalms 18:8 : the clouds approach the mountain summits the heavens bow, as Psalms 18:9 has it; the storm shakes its pinions; enwraped in thick clouds as in a tent, God descends to the earth; hail (not infrequently attending Eastern storms) and lightning issue from the black clouds, through the dissolving layers of which is seen the fiery splendour which hides the Lord of nature. He speaks, and thunder is his voice; he shoots, and flashes of lightning are his arrows.
At his rebuke, and at the blast of his breath the earth recedesthe sea foams up, and its beds are seenthe land bursts, and the foundations of the world are discovered. And lo! an arm of deliverance issues forth from the black clouds, and the destructive fire grasps the wretched one who had cried out from the depths, pulls him forth, and delivers him from all his enemies! Yes, the hand of the Lord has done marvellous things in the life of David. But the eye of faith alone could perceive in them all the hand of God.
Thousands whose experiences of the delivering hand of God are not less signal than those of David, stop short at the powers of nature, and instead of bending the knee before the All merciful God, content themselves to express with cold hearts their admiration of the changes of the destiny of man. Augustus F. Tholuck, D.D., Ph.D. 1856. HINTS TO THE VILLAGE PREACHER None. Psalms 18:9 * EXPOSITION Ver. 4-19. See Psalms on " Psalms 18:4 " for further information. Ver. 9. Amid the terror of the storm Jehovah the Avenger descended, bending beneath his foot the arch of heaven.
He bowed the heavens also, and came down. He came in haste, and spurned everything which impeded his rapidity. The thickest gloom concealed his splendour, and darkness was under his feet; he fought within the dense vapours, as a warrior in clouds of smoke and dust, and found out the hearts of his enemies with the sharp falchion of his vengeance. Darkness is no impediment to God; its densest gloom he makes his tent and secret pavilion. See how prayer moves earth and heaven, and raises storms to overthrow in a moment the foes of God's Israel.
Things were bad for David before he prayed, but they were much worse for his foes so soon as the petition had gone up to heaven. A trustful heart, by enlisting the divine aid, turns the tables on its enemies. If I must have an enemy let him not be a man of prayer, or he will soon get the better of me by calling in his God into the quarrel. EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 7-9. See Psalms on " Psalms 18:7 " for further information. Ver. 7-9. See Psalms on " Psalms 18:7 " for further information. Ver. 8-19. See Psalms on " Psalms 18:9 " for further information. Ver. 9.
He bowed the heavens also, and came down. As in a tempest the clouds come nearer to the earth, and from the mountains to the valleys, so the psalmist adopts this figure peculiar to such occasions as described God's near approach to judgment ( Psalms 144:5 , etc.; Hebrews 3:6 ); and darkness was under his feet. We have here the increase of the horrors of the tempest, and its still nearer approach, but God is not yet revealed, it is darkness under his feet.
Thick darkness was the accompaniment of God's descent on Mount Sinai ( Exodus 20:21 Deuteronomy 4:11 ): and it invests his throne, to veil from us the overwhelming majesty of deity. Psalms 97:2 . But this darkness, while it hides his coming judgment, bespeaks sorrow and anguish to the objects of his wrath. Luke 21:25-26 . W. Wilson, in loc.
Ver. 9-11: "He also bowed the heavens, And thence he did descend; And thickest clouds of darkness did Under his feet attend." "And he upon a cherub rode, And thereon he did fly; Yea, on the swift wings of the wind, His flight was from on high." "He darkness made his secret place; About him for his tent Dark waters were, and thickest clouds Of the airy firmament." Scotch Version, 1649.
Ver. 9-12: "In his descent, bowed heaven with earth did meet, And gloomy darkness rolled beneath his feet; A golden winged cherub he bestrid, And on the swiftly flying tempest rid." "He darkness made his secret cabinet; Thick fogs and dropping clouds about him set; The beams of his bright presence these expel, Whence showers of burning coals and hailstones fell." George Sandys, 1577-1643. HINTS TO THE VILLAGE PREACHER None. Psalms 18:10 * EXPOSITION Ver. 4-19. See Psalms on " Psalms 18:4 " for further information. Ver. 10. There is inimitable grandeur in this verse.
Under the Mosaic system the cherubim are frequently represented as the chariot of God; hence Milton, in "Paradise Lost, "writes of the Great Father, "He on the wings of cherubim Uplifted, in paternal glory rode Far into chaos." Without speculating upon the mysterious and much disputed subject of the cherubim, it may be enough to remark that angels are doubtless our guards and ministering friends, and all their powers are enlisted to expedite the rescue of the afflicted. He rode upon a cherub, and did fly.
Nature also yields all her agents to be our helpers, and even the powers of the air are subservient: yea, he did fly upon the wings of the wind. The Lord comes flying when mercy is his errand, but he lingers long when sinners are being wooed to repent. The flight here pictured is as majestic as it is swift; "flying all abroad" is Sternhold's word, and he is not far from correct. As the eagle soars in easy grandeur with wings outspread, without violent flapping and exertion, so comes the Lord with majesty of omnipotence to aid his own. EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 8-19.
Ver. 9-11: "He also bowed the heavens, And thence he did descend; And thickest clouds of darkness did Under his feet attend." "And he upon a cherub rode, And thereon he did fly; Yea, on the swift wings of the wind, His flight was from on high." "He darkness made his secret place; About him for his tent Dark waters were, and thickest clouds Of the airy firmament." Scotch Version, 1649.
Ver. 9-12: "In his descent, bowed heaven with earth did meet, And gloomy darkness rolled beneath his feet; A golden winged cherub he bestrid, And on the swiftly flying tempest rid." "He darkness made his secret cabinet; Thick fogs and dropping clouds about him set; The beams of his bright presence these expel, Whence showers of burning coals and hailstones fell." George Sandys, 1577-1643. Ver. 10. Cherub.
The Hebrew name hath affinity with Rechub, a chariot, used in Psalms 104:3 , almost in like sense as "cherub" is here; and the cherubims are called a chariot, 1 Chronicles 28:18 ; and God's angels are his chariots, Psalms 68:18 , and they seem to be meant in this place; for as angels are said to fly, Daniel 9:21 ; so the cherubims had wings, Exodus 25:20 , and are by the apostle called "cherubims of glory, " Hebrews 9:5 . In Psalms 80:2 , God is said "to sit on the cherubims, "as here, to ride; and "a cherub" may be put for many, or all the cherubims, as chariot for chariots, Psalms 68:18 .
Henry Ainsworth. Ver. 10. Cherubs. The "cherub" with the countenances of man, the lion, the bull, and the eagle (combining in itself, as it were, the intelligence, majesty, strength, and life of nature), was a symbol of the powers of nature. When powerful elements, as in a storm, are serving God, he is said to "ride on a cherub." Augustus F. Tholuck. Ver. 10. Cherub. "He on the wings of cherub rode sublime On the crystalline sky." John Milton. Ver. 10.
When God comes to punish his foes and rescue his people, nothing has ever surprised his friends or foes more than the admirable swiftness with which he moves and acts: He flies upon the wings of the wind. William S. Plumer. Ver. 10. Every circumstance that can add to the splendour of Jehovah's descent upon his enemies is thrown into the narrative by the inspired poet.
It is not enough that the heavens should bend beneath him, and that clouds of darkness should be seen rolling, in terrible majesty, under his feet; cherubic legions also are the willing supporters of his throne, and swift as air, he flies upon the wings of the wind. Into this amazing scene the awful appendages of the mercyseat are introduced; on the bending heavens, the cloudy chariot rides sublime, and the winds of heaven bear it majestically along. J. Morison. HINTS TO THE VILLAGE PREACHER Ver. 10. Celestial and terrestrial agencies subservient to the divine purposes.
Psalms 18:11 * EXPOSITION Ver. 4-19. See Psalms on " Psalms 18:4 " for further information. Ver. 11. The storm thickened, and the clouds pouring forth torrents of rain combined to form the secret chamber of the invisible but wonder working God. "Pavilioned in impervious shade" faith saw him, but no other eye could gaze through the thick clouds of the skies. Blessed is the darkness which encurtains my God; if I may not see him, it is sweet to know that he is working in secret for my eternal good.
Even fools can believe that God is abroad in the sunshine and the calm, but faith is wise, and discerns him in the terrible darkness and threatening storm. EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 8-19. See Psalms on " Psalms 18:9 " for further information.
Ver. 9-11: "He also bowed the heavens, And thence he did descend; And thickest clouds of darkness did Under his feet attend." "And he upon a cherub rode, And thereon he did fly; Yea, on the swift wings of the wind, His flight was from on high." "He darkness made his secret place; About him for his tent Dark waters were, and thickest clouds Of the airy firmament." Scotch Version, 1649.
Ver. 9-12: "In his descent, bowed heaven with earth did meet, And gloomy darkness rolled beneath his feet; A golden winged cherub he bestrid, And on the swiftly flying tempest rid." "He darkness made his secret cabinet; Thick fogs and dropping clouds about him set; The beams of his bright presence these expel, Whence showers of burning coals and hailstones fell." George Sandys, 1577-1643. HINTS TO THE VILLAGE PREACHER Ver. 11. The darkness in which Jehovah hides, Why? When? What then? etc. Psalms 18:12 * EXPOSITION Ver. 4-19. See Psalms on " Psalms 18:4 " for further information. Ver. 12.
Suddenly the terrible artillery of heaven was discharged; the brightness of lightning lit up the clouds as with a glory proceeding from him who was concealed within the cloudy pavilion; and volleys of hailstones and coals of fire were hurled forth upon the enemy. The lightnings seemed to cleave the clouds and kindle them into a blaze, and then hailstones and flakes of fire with flashes of terrific grandeur terrified the sons of men. EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 8-19. See Psalms on " Psalms 18:8 " for further information. Ver. 12. Coals of fire.
The word signifies, living burning coals. Where the lightning fell, it devoured all before it, and burned whatever it touched into burning embers. Samuel Chandler. HINTS TO THE VILLAGE PREACHER None. Psalms 18:13 * EXPOSITION Ver. 4-19. See Psalms on " Psalms 18:4 " for further information. Ver. 13. Over all this splendour of tempest pealed the dread thunder. The Lord also thundered in the heavens, and the Highest gave his voice. Fit accompaniment for the flames of vengeance.
How will men bear to hear it at the last when addressed to them in proclamation of their doom, for even now their hearts are in their mouths if they do but hear it muttering from afar? In all this terror David found a theme for song, and thus every believer finds even in the terrors of God a subject for holy praise. Hailstones and coals of fire are twice mentioned to show how certainly they are in the divine hand, and are the weapons of Heaven's vengeance.
Horne remarks that "every thunderstorm should remind us of that exhibition of power and vengeance, which is hereafter to accompany the general resurrection; "may it not also assure us of the real power of him who is our Father and our friend, and tend to assure us of our safety while he fights our battles for us. The prince of the power of the air is soon dislodged when the cherubic chariot is driven through his dominions; therefore let not the legions of hell cause us dismay. He who is with us is greater than all they that be against us. EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 8-19.
See Psalms on " Psalms 18:9 " for further information. HINTS TO THE VILLAGE PREACHER Ver. 13. Hailstones and coals of fire. The terrific in its relation to Jehovah. Psalms 18:14 * EXPOSITION Ver. 4-19. See Psalms on " Psalms 18:4 " for further information. Ver. 14. The lightnings were darted forth as forked arrows upon the hosts of the foe, and speedily scattered them. Boastful sinners prove to be great cowards when Jehovah enters the lists with them. They despise his words, and are very tongue valiant, but when it comes to blows they fly apace.
The glittering flames, and the fierce bolts of fire discomfited them. God is never at a loss for weapons. Woe be unto him that contendeth with his Maker! God's arrows never miss their aim; they are feathered with lightning, and barbed with everlasting death. Fly, O sinner, to the rock of refuge before these arrows stick fast in thy soul. EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 8-19. See Psalms on " Psalms 18:8 " for further information. Ver. 14. Yea, he sent out his arrows, and scattered them, etc. O that you who are now strangers to God would but consider these things!
O that you would but think what this battle may be, where the combatants are so unequal! Stand still, O sun, in the valley of Ajalon, till the Lord have avenged him of his enemies! Muster yourselves, O ye stars, and fight in your courses against those miserable sinners that have waged war against their Maker; plant your mighty cannons, shoot down huge hailstones, arrows of fire, and hot thunderbolts! Oh, how do the wounded fall! How many are the slain of the Lord, multitudes in the Valley of Decision, for the day of the Lord is terrible.
Behold God's enemies falling by thousands, behold the garments rolling in blood, hear the prancing of his terrible ones, the mountains are covered with horses and chariots of fire. God's soldiers run from one place to another with their flaming swords in their hands, armed with the justice of God, jealousy, power, and indignation! Oh, the dreadful slaughter that is made! Millions, millions fall; they are not able to stand; not one of them can lift up his hand; their hearts fail them; paleness and trembling hath seized upon the stoutest of them all.
The bow of the Lord is strong; from the blood of the slain, from the fat of the mighty, the bow of the Lord turneth not back, the sword of the Almighty returns not empty. How do the mighty ones fall in this battle! A hot battle indeed, in which none escape! Who is he that cometh from Edom, with dyed garments from Bozrah? He that is glorious in his apparel, and thy garments like him that treadeth the wine fat? I have trodden the winepress alone, and of the people there was none with me.
For I will tread them in mine anger, and trample them in my fury; and I will bring down their strength to the earth: the hand of the Lord shall be known, the power of the mighty Jehovah shall be felt, and his indignation toward his enemies. For behold he will come with fire and with chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire; for by fire and by his sword will he plead with all flesh; and the slain of the Lord shall be many, and the saints shall go forth and look upon the carcases of the men that have transgressed against me.
For their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh. Upon the wicked he shall rain snares, fire, and brimstone, and a horrible tempest. This shall be the portion of their cup! This it is to fight against God! This it is to defy the Lord of Hosts! James Janeway. Ver. 14. He shot out his lightnings. (br Myqrb) 70 astrapus eplhyune. Falgura multiplicavit: Vulgate, and so all the versions. He multiplied his thunderbolts; or, shot them out thick one after another; as the word properly signifies.
Ver. 14. (Mmhyw) And discomfited them, as we render the word; or rather, as I think it should be translated, and melted them; namely, the heavens. Samuel Chandler. Ver. 14. ( last clause ). It is written, destroyed them, because the Holy Ghost would not so much as name, by the mouth of his prophet, the evil spirits to whom he refers. Euthymius Zigabenus (1125) quoted by J. M. Neale. HINTS TO THE VILLAGE PREACHER None. Psalms 18:15 * EXPOSITION Ver. 4-19. See Psalms on " Psalms 18:4 " for further information. Ver. 15.
So tremendous was the shock of God's assault in arms that the order of nature was changed, and the bottoms of rivers and seas were laid bare. The channels of waters was seen; and the deep cavernous bowels of the earth were upheaved till the foundations of the world were discovered. What will not Jehovah's rebuke do? If the blast of the breath of thy nostrils, O Lord, be so terrible, what must thine arm be? Vain are the attempts of men to conceal anything from him whose word unbars the deep, and lifts the doors of earth from their hinges!
Vain are all hopes of resistance, for a whisper of his voice makes the whole earth quail in abject terror. EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 8-19. See Psalms on " Psalms 18:8 " for further information. Ver. 15. The foundations of the world were discovered; i.e., such large and deep chasms, or apertures, were made by the violence of the earthquake, as one might almost see the very foundations, or as Jonah calls them, the bottoms, or rather, the extremities of the mountains, in the bottom of the sea. Jonah 2:6 . Samuel Chandler. Ver. 15.
The Lord interposed with the same notoriety of his presence, as when the waters of the sea were driven back by a strong east wind, and the deep turned into dry ground ( Exodus 14:21-22 ), to give the Israelites a safe passage out of their thraldom, and to drown the Egyptians. Henry Hammond. HINTS TO THE VILLAGE PREACHER None. Psalms 18:16 * EXPOSITION Ver. 4-19. See Psalms on " Psalms 18:4 " for further information. Ver. 16. Now comes the rescue. The Author is divine, He sent; the work is heavenly, from above; the deliverance is marvellous, He drew me out of many waters.
Here David was like another Moses, drawn from the water; and thus are all believers like their Lord, whose baptism in many waters of agony and in his own blood has redeemed us from the wrath to come. Torrents of evil shall not drown the man whose God sitteth upon the floods to restrain their fury. EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 8-19. See Psalms on " Psalms 18:8 " for further information. Ver. 16. He sent from above, etc. He "sent" angels, or assistance otherwise. Matthew Poole. Ver. 16. He took. God's grasp cannot be broken. None can pluck his chosen out of his hand. William S.
Plumer. Ver. 16. Drew me out of many waters. This hath reference to Moses' case, who was "drawn out of the water, "and thereupon called Mosheh ( Exodus 2:10 ); that word Mashah is used here by David, and nowhere else in Scripture. "Waters, "signify troubles, and sometimes multitudes of people. H. Ainsworth. HINTS TO THE VILLAGE PREACHER Ver. 16. The Christian, like Moses, "one taken out of the water." The whole verse a noble subject; may be illustrated by life of Moses. Psalms 18:17 * EXPOSITION Ver. 4-19. See Psalms on " Psalms 18:4 " for further information. Ver. 17.
When we have been rescued, we must take care to ascribe all the glory to God by confessing our own weakness, and remembering the power of the conquered enemy. God's power derives honour from all the incidents of the conflict. Our great spiritual adversary is a "strong enemy" indeed, much too strong for poor, weak creatures like ourselves, but we have been delivered hitherto and shall be even to the end. Our weakness is a reason for divine help; mark the force of the for in the text. EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 8-19. See Psalms on " Psalms 18:8 " for further information.
HINTS TO THE VILLAGE PREACHER Ver. 17. The saint's paean of victory over Satan, and all other foes. Ver. 17. ( last clause ). Singular but sound reason for expecting divine help. Psalms 18:18 * EXPOSITION Ver. 4-19. See Psalms on " Psalms 18:4 " for further information. Ver. 18. It was an ill day, a day of calamity, of which evil foes took cruel advantage, while they used crafty means utterly to ruin him, yet David could say, but the Lord is my stay. What a blessed but which cuts the Gordian knot, and slays the hundred headed hydra! There is no fear of deliverance when our stay is in Jehovah.
EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 8-19. See Psalms on " Psalms 18:8 " for further information. Ver. 18. They prevented me in the day of my calamity; i.e., came on me suddenly, unawares, when I was unprovided and helpless, and must have destroyed me had not God upheld and supported me when I was in danger of perishing. God was to the psalmist Nevml, for a staff to support him. What the staff is to one that is ready to fall, the means of recovering and preserving him; that was God to David in the time of his extremity.
For he several times preserved him from Saul, when he, David, thought his destruction by him almost unavoidable. See 1 Samuel 23:26-27 . Samuel Chandler. Ver. 18. They prevented me in the day of my calamity: but the Lord was my stay. When Henry the Eighth had spoken and written bitterly against Luther; said Luther, Tell the Henries, the bishops, the Turks, and the devil himself, do what they can, we are the children of the kingdom, worshipping of the true God, whom they, and such as they, spit upon and crucified. And of the same spirit were many martyrs.
Basil affirms of the primitive saints, that they had so much courage and confidence in their sufferings, that many of the heathen seeing their heroic zeal and constancy, turned Christians. Charles Bradbury. HINTS TO THE VILLAGE PREACHER Ver. 18. The enemy's "craft, " They prevented me in the day of my calamity. The enemy chained. But the Lord was my stay. Psalms 18:19 * EXPOSITION Ver. 4-19. See Psalms on " Psalms 18:19 " for further information. Ver. 19. He brought me forth also into a large place.
After pining awhile in the prison house Joseph reached the palace, and from the cave of Adullam David mounted to the throne. Sweet is pleasure after pain. Enlargement is the more delightful after a season of pinching poverty and sorrowful confinement. Besieged souls delight in the broad fields of the promise when God drives off the enemy and sets open the gates of the environed city. The Lord does not leave his work half done, for having routed the foe he leads out the captive into liberty.
Large indeed is the possession and place of the believer in Jesus, there need be no limit to his peace, for there is no bound to his privilege. He delivered me, because he delighted in me. Free grace lies at the foundation. Rest assured, if we go deep enough, sovereign grace is the truth which lies at the bottom of every well of mercy. Deep sea fisheries in the ocean of divine bounty always bring the pearls of electing, discriminating love to light.
Why Jehovah should delight in us is an question without an answer, and a mystery which angels cannot solve; but that he does delight in his beloved is certain, and is the fruitful root of favours as numerous as they are precious. Believer, sit down, and inwardly digest the instructive sentence now before us, and learn to view the uncaused love of God as the cause of all the lovingkindness of which we are the partakers. EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 8-19. See Psalms on " Psalms 18:8 " for further information. HINTS TO THE VILLAGE PREACHER Ver. 19.
The reason of grace, and the position in which it places its chosen ones. Psalms 18:20 * EXPOSITION Ver. 20. The Lord rewarded me according to my righteousness. Viewing this psalm as prophetical of the Messiah, these strongly expressed claims to righteousness are readily understood, for his garments were as white as snow; but considered as the language of David they have perplexed many. Yet the case is clear, and if the words be not strained beyond their original intention, no difficulty need occur.
Albeit that the dispensations of divine grace are to the fullest degree sovereign and irrespective of human merit, yet in the dealings of Providence there is often discernible a rule of justice by which the injured are at length avenged, and the righteous ultimately delivered.
David's early troubles arose from the wicked malice of envious Saul, who no doubt prosecuted his persecutions under cover of charges brought against the character of "the man after God's own heart." These charges David declares to have been utterly false, and asserts that he possessed a grace given righteousness which the Lord had graciously rewarded in defiance of all his calumniators. Before God the man after God's own heart was a humble sinner, but before his slanderers he could with unblushing face speak of the cleanness of his hands and the righteousness of his life.
He knows little of the sanctifying power of divine grace who is not at the bar of human equity able to plead innocence. There is no self righteousness in an honest man knowing that he is honest, nor even in his believing that God rewards him in providence because of his honesty, for such is often a most evident matter of fact; but it would be self righteousness indeed if we transferred such thoughts from the region of providential government into the spiritual kingdom, for there grace reigns not only supreme but sole in the distribution of divine favours.
It is not at all an opposition to the doctrine of salvation by grace, and no sort of evidence of a Pharisaic spirit, when a gracious man, having been slandered, stoutly maintains his integrity, and vigorously defends his character. A godly man has a clear conscience, and knows himself to be upright; is he to deny his own consciousness, and to despise the work of the Holy Ghost, by hypocritically making himself out to be worse than he is?
A godly man prizes his integrity very highly, or else he would not be a godly man at all; is he to be called proud because he will not readily lose the jewel of a reputable character? A godly man can see that in divine providence uprightness and truth are in the long run sure to bring their own reward; may he not, when he sees that reward bestowed in his own case, praise the Lord for it? Yea rather, must he not show forth the faithfulness and goodness of his God?
Read the cluster of expressions in this and the following verses as the song of a good conscience, after having safely outridden a storm of obloquy, persecution, and abuse, and there will be no fear of our upbraiding the writer as one who sets too high a price upon his own moral character. EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 20. The Lord rewarded me according to my righteousness; according to the clearness of my hands hath he recompensed me. We must stand our ground, and be stiff for ourselves against all misjudgings.
It is good to be zealously affected always in a good matter, whether it respects the glory of God immediately and alone, or whether it respects the credit of our brethren or our own. To desire to be famous in the world, and as those giants in the old world ( Genesis 6:4 ), men of renown, or, as the original text hath it, men of name, is a very great vanity; but to protect and preserve our good name is a great and necessary duty. Joseph Caryl. HINTS TO THE VILLAGE PREACHER None. Psalms 18:21 * EXPOSITION Ver. 21. Here the assertion of purity is repeated, both in a positive and a negative form.
There is I have and I have not, both of which must be blended in a truly sanctified life; constraining and restraining grace must each take its share. The words of this verse refer to the saint as a traveller carefully keeping to the ways of the Lord, and not wickedly, that is, designedly, wilfully, persistently, defiantly forsaking the ordained pathway in which God favours the pilgrim with his presence.
Observe how it is implied in the expression, and have not wickedly departed from my God, that David lived habitually in communion with God, and knew him to be his own God, whom he might speak of as "my God." God never departs from his people, let them take heed of departing from him. EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 21. I have not wickedly departed from my God; that is, with a purpose and resolution of heart to continue in a way of sinning; and that is the property of sincerity.
A man may indeed be overtaken and surprised by a temptation, but it is not with a resolution to forsake God and to cleave unto the sin, or rest in it. He will not sleep in it, spare it, or favour it; that is, to do wickedly against God, to have a double heart and a double eye; to look upon two objects, partly at God and partly at sin; so to keep God, as to keep some sin also, as it is with all false hearted men in the world.
They look not upon God alone, let them pretend to religion never so much, yet they look not unto God alone, but upon something else together with God; as Herod regarded John, but regarded his Herodias more; and the young man in the gospel, comes to Christ, yet he looks after his estate; and Judas followed Christ, yet looks after the bag; this is to depart wickedly from God . William Strong, 1650 Ver. 21. ( last clause ).
Although a godly man may break a particular commandment again and again against knowledge, yet his knowledge never suffers him to go so far as to venture knowingly to break the covenant of grace with God, and to depart from him; when he hath gone on so far in a sin as he comes to apprehend he must break with God, and lose him if he goes any further, this apprehension stays him, stops and brings him back again; he may presumptuously venture (though seldom; and always to his cost) to commit an act of sin against knowledge, because he may withal think, that by one act the covenant is not broken, nor all friendship and love hazarded between God and him, nor his interest in the state of grace, nor God, quite lost by it, though he may well think he would be displeased with him; but if he should begin to allow himself in it, and to continue to go on again and again in it, then he knows the covenant would be broken, it cannot stand with grace; and when this apprehension comes, and comes in strongly, he cannot sin against it, for this were to cast away the Lord, and to depart wickedly from him, now so he doth not.
So David, though he sinned highly and presumptuously, yet says he, I have not departed wickedly from my God; that is, I have not so far departed from him as though I apprehended I should utterly lose my interest in him, yet I would go on. No; for he is my God, there lies the consideration that kept him from departing from him. So Psalms 44:17 , "We have not dealt falsely in thy covenant, "says the church there.
Many acts of displeasing him may pass and be ventured, but if the holy soul thinks that the covenant lay at stake, that he and God must utterly part and break off, thus far he will never go. Thomas Goodwin. HINTS TO THE VILLAGE PREACHER Ver. 21. Integrity of life, its measure, source, benefit, and dangers.