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), 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. The first three verses are the proem or preface
in which the resolve to bless God is declared. Delivering mercy
is most poetically extolled from verse 4 to verse 19; and then
the happy songster from verse 20 to 28, protests that God had
acted righteously in thus favouring him. Filled with grateful
joy he again pictures his deliverance, and anticipates future
victories from verse 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
Verse 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, 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.
Verse 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.
Verse 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.'"
Verses 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.
Verse 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.
Verse 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 war-ships 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 defenseless head?
Verse 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 unsufferable, 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.
Verse 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
corner-stones 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.
Verse 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."
Verse 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.
Verse 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.
Verse 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.
Verse 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.
Verse 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.
Verse 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.
Verse 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.
Verse 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.
Verse 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.
Verse 18. It was an ill day, a day of calamity, of
which evil foes took cruel advantage, while they used crafty
means uterly 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.
Verse 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 answerless question, 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.
Verse 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.
Verse 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 traveler 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.
Verse 22. "For all his judgments were before
me." The word, the character, and the actions of God
should be evermore before our eyes; we should learn, consider,
and reverence them. Men forget what they do not wish to
remember, but the excellent attributes of the Most High are
objects of the believer's affectionate and delighted admiration.
We should keep the image of God so constantly before us that we
become in our measure conformed unto it. This inner love to the
right must be the main spring of Christian integrity in our
public walk. The fountain must be filled with love to holiness,
and then the streams which issue from it will be pure and
gracious. "I did not put away his statutes from
me." To put away the Scriptures from the mind's study
is the certain way to prevent their influencing the outward
conversation. Backsliders begin with dusty Bibles, and go on to
filthy garments.
Verse 23. "I was also upright before him."
Sincerity is here claimed; sincerity, such as would be accounted
genuine before the bar of God. Whatever evil men might think of
him, David felt that he had the good opinion of his God.
Moreover, freedom from his one great besetting sin he ventures
also to plead, "I kept myself from mine iniquity."
It is a very gracious sign when the most violent parts of our
nature have been well guarded. If the weakest link in the chain
is not broken, the stronger links will be safe enough. David's
impetuous temper might have led him to slay Saul when he had him
within his power, but grace enabled him to keep his hands clean
of the blood of his enemy; but what a wonder it was, and how
well worthy of such a grateful record as these verses afford! It
will be a sweet cordial to us one of these days to remember our
self-denials, and to bless God that we were able to exhibit
them.
Verse 24. God first gives us holiness, and then rewards us
for it. We are his workmanship; vessels made unto honour; and
when made, the honour is not withheld from the vessel; though,
in fact, it all belongs to the Potter upon whose wheel the
vessel was fashioned. The prize is awarded to the flower at the
show, but the gardener reared it; the child wins the prize from
the schoolmaster, but the real honour of his schooling lies with
the master, although instead of receiving he gives the reward.
Verse 25. The dealings of the Lord in his own case, cause the
grateful singer to remember the usual rule of God's moral
government; he is just in his dealings with the sons of men, and
metes out to each man according to his measure. "With
the merciful thou wilt shew thyself merciful; with an upright
man thou wilt shew thyself upright." Every man shall
have his meat weighed in his own scales, his corn meted in his
own bushel, and his land measured with his own rod. No rule can
be more fair, to ungodly men more terrible, or to the generous
man more honourable. How would men throw away their light
weights, and break their short yards, if they could but believe
that they themselves are sure to be in the end the losers by
their knavish tricks! Note that even the merciful need mercy; no
amount of generosity to the poor, or forgiveness to enemies, can
set us beyond the need of mercy. Lord, have mercy upon me, a
sinner.
Verse 26. "With the pure thou wilt shew thyself pure;
and with the froward thou wilt shew thyself froward."
The sinner's frowardness is sinful and rebellious, and the only
sense in which the term can be applied to the Most Holy God is
that of judicial opposition and sternness, in which the Judge of
all the earth will act at cross-purposes with the offender, and
let him see that all things are not to be made subservient to
wicked whims and wilful fancies. Calvin very forcibly says,
"This brutish and monstrous stupidity in men compels God to
invent new modes of expression, and as it were to clothe himself
with a different character." There is a similar sentence in
Leviticus 26:21-24, where God says, "and if ye walk
contrary unto (or perversely with) me, then I will also walk
contrary unto (or perversely, or roughly, or at random with)
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. 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." The
Jewish tradition was that the manna tasted according to each
man's mouth; certainly God shows himself to each individual
according to his character.
Verse 27. "For thou wilt save the afflicted
people." This is a comforting assurance for the poor in
spirit whose spiritual griefs admit of no sufficient solace from
any other than a divine hand. They cannot save themselves nor
can others do it, but God will save them. "But will
bring down high looks." Those who look down on others
with scorn shall be looked down upon with contempt ere long. The
Lord abhors a proud look. What a reason for repentance and
humiliation! How much better to be humble than to provoke God to
humble us in his wrath! A considerable number of clauses occur
in this passage in the future tense; how forcibly are we thus
brought to remember that our present joy or sorrow is not to
have so much weight with us as the great and eternal future!
Verse 28. "For thou wilt light my candle."
Even the children of the day sometimes need candle-light. In the
darkest hour light will arise; a candle shall be lit, it will be
comfort such as we may fittingly use without dishonesty—it
will be our own candle; yet God himself will find the holy fire
with which the candle shall burn; our evidences are our own, but
their comfortable light is from above. Candles which are lit by
God the devil cannot blow out. All candles are not shining, and
so there are some graces which yield no present comfort; but it
is well to have candles which may by and by be lit, and it is
well to possess graces which may yet afford us cheering
evidences. The metaphor of the whole verse is founded upon the
dolorous nature of darkness and the delightfulness of light;
"truly the light is sweet, and a pleasant thing it is for
the eyes to behold the sun;" and even so the presence of
the Lord removes all the gloom of sorrow, and enables the
believer to rejoice with exceeding great joy. The lighting of
the lamp is a cheerful moment in the winter's evening, but the
lifting up of the light of God's countenance is happier far. It
is said that the poor in Egypt will stint themselves of bread to
buy oil for the lamp, so that they may not sit in darkness; we
could well afford to part with all earthly comforts if the light
of God's love could but constantly gladden our souls.
Verses 29-45. Some repetitions are not vain repetitions.
Second thoughts upon God's mercy should be and often are the
best. Like wines on the lees our gratitude grows stronger and
sweeter as we meditate upon divine goodness. The verses which we
have now to consider are the ripe fruit of a thankful spirit;
they are apples of gold as to matter, and they are placed in
baskets of silver as to their language. They describe the
believer's victorious career and his enemies' confusion.
Verse 29. "For by thee have I run through a troop;
and by my God have I leaped over a wall." Whether we
meet the foe in the open field or leap upon them while they lurk
behind the battlements of a city, we shall by God's grace defeat
them in either case; if they hem us in with living legions, or
environ us with stone walls, we shall with equal certainty
obtain our liberty. Such feats we have already performed, hewing
our way at a run through hosts of difficulties, and scaling
impossibilities at a leap. God's warriors may expect to have a
taste of every form of fighting, and must by the power of faith
determine to quit themselves like men; but it behoves them to be
very careful to lay all their laurels at Jehovah's feet, each
one of them saying, "by my God" have I wrought
this valiant deed. Our spolia optima, the trophies of our
conflicts, we hereby dedicate to the God of Battles, and ascribe
to him all glory and strength.
Verse 30. "As for God, his way is perfect."
Far past all fault and error are God's dealings with his people;
all his actions are resplendent with justice, truth, tenderness,
mercy, and holiness. Every way of God is complete in itself, and
all his ways put together are matchless in harmony and goodness.
Is it not very consolatory to believe that he who has begun to
bless us will perfect his work, for all his ways are "perfect."
Nor must the divine "word" be without its song
of praise. "The word of the Lord is tried,"
like silver refined in the furnace. The doctrines are glorious,
the precepts are pure, the promises are faithful, and the whole
revelation is superlatively full of grace and truth. David had
tried it, thousands have tried it, we have tried it, and it has
never failed. It was meet that when way and word had been
extolled, the Lord himself should be magnified; hence it is
added, "He is a buckler to all those that trust in
him." No armour of proof or shield of brass so well
secures the warrior as the covenant God of Israel protects his
warring people. He himself is the buckler of trustful ones; what
a thought is this! What peace may every trusting soul enjoy!
Verse 31. Having mentioned his God, the psalmist's heart
burns, and his words sparkle; he challenges heaven and earth to
find another being worthy of adoration or trust in comparison
with Jehovah. His God, as Matthew Henry says, is a None-such.
The idols of the heathen he scorns to mention, snuffing them all
out as mere nothings when Deity is spoken of. "Who is
God save the Lord?" Who else creates, sustains,
foresees, and overrules? Who but he is perfect in every
attribute, and glorious in every act? To whom but Jehovah should
creatures bow? Who else can claim their service and their love? "Who
is a rock save our God?" Where can lasting hopes be
fixed? Where can the soul find rest? Where is stability to be
found? Where is strength to be discovered? Surely in the Lord
Jehovah alone can we find rest and refuge.
Verse 32. Surveying all the armour in which he fought and
conquered, the joyful victor praises the Lord for every part of
the panoply. The girdle of his loins earns the first stanza: "It
is God that girdeth me with strength, and maketh my way
perfect." Girt about the loins with power from heaven,
the warrior was filled with vigour, far above all created might;
and, whereas, without this wondrous belt he would have been
feeble and effeminate, with relaxed energies and scattered
forces, he felt himself, when braced with the girdle of truth,
to be compact in purpose, courageous in daring, and concentrated
in power; so that his course was a complete success, so
undisturbed by disastrous defeat as to be called
"perfect." Have we been made more than conquerors over
sin, and has our life hitherto been such as becometh the gospel?
Then let us ascribe all the glory to him who girt us with his
own inexhaustible strength, that we might be unconquered in
battle and unwearied in pilgrimage.
Verse 33. The conqueror's feet had been shod by a divine
hand, and the next note must, therefore, refer to them. "He
maketh my feet like hinds' feet, and setteth me upon my high
places." Pursuing his foes the warrior had been swift
of foot as a young roe, but, instead of taking pleasure in the
legs of a man, he ascribes the boon of swiftness to the Lord
alone. When our thoughts are nimble, and our spirits rapid, like
the chariots of Amminadib, let us not forget that our best
Beloved's hand has given us the choice favour. Climbing into
impregnable fortresses, David had been preserved from slipping,
and made to stand where scarce the wild goat can find a footing;
herein was preserving mercy manifested. We, too, have had our high
places of honour, service, temptation, and danger, but
hitherto we have been kept from falling. Bring hither the harp,
and let us emulate the psalmist's joyful thanksgiving; had we
fallen, our wailings must have been terrible; since we have
stood, let our gratitude be fervent.
Verse 34. "He teacheth my hands to war."
Martial prowess and skill in the use of weapons are gratefully
acknowledged to be the result of divine teaching; no sacrifice
is offered at the shrine of self in praise of natural dexterity,
or acquired skilfulness; but, regarding all warlike prowess as a
gift of heavenly favour, thankfulness is presented to the Giver.
The Holy Spirit is the great Drillmaster of heavenly soldiers. "So
that a bow of steel is broken by mine arms." A bow of
brass is probably meant, and these bows could scarcely be bent
by the arms alone, the archer had to gain the assistance of his
foot; it was, therefore, a great feat of strength to bend the
bow, so far as even to snap it in halves. This was meant of the
enemies' bow, which he not only snatched from his grasp, but
rendered useless by breaking it in pieces. Jesus not only
destroyed the fiery suggestions of Satan, but he broke his
arguments with which he shot them, by using Holy Scripture
against him; by the same means we may win a like triumph,
breaking the bow and cutting the spear in sunder by the sharp
edge of revealed truth. Probably David had by nature a vigorous
bodily frame; but it is even more likely that, like Samson, he
was at times clothed with more than common strength; at any
rate, he ascribes the honour of his feats entirely to his God.
Let us never wickedly rob the Lord of his due, but faithfully
give unto him the glory which is due unto his name.
Verse 35. "Thou hast also given me the shield of thy
salvation." Above all we must take the shield of faith,
for nothing else can quench Satan's fiery darts; this shield is
of celestial workmanship, and is in all cases a direct gift from
God himself; it is the channel, the sign, the guarantee, and the
earnest of perfect salvation. "Thy right hand hath
holden me up." Secret support is administered to us by
the preserving grace of God, and at the same time Providence
kindly yields us manifest aid. We are such babes that we cannot
stand alone; but when the Lord's right hand upholds us, we are
like brazen pillars which cannot be moved. "Thy
gentleness hath made me great." There are several
readings of this sentence. The word is capable of being
translated, "thy goodness hath made me great."
David saw much of benevolence in God's action towards him, and
he gratefully ascribed all his greatness not to his own
goodness, but to the goodness of God. "Thy providence"
is another reading, which is indeed nothing more than goodness
in action. Goodness is the bud of which providence is the
flower; or goodness is the seed of which providence is the
harvest. Some render it, "thy help," which is
but another word for providence; providence being the firm ally
of the saints, aiding them in the service of their Lord. Certain
learned annotators tell us that the text means, "thy humility
hath made me great." "Thy condescension"
may, perhaps, serve as a comprehensive reading, combining the
ideas which we have already mentioned, as well as that of
humility. It is God's making himself little which is the cause
of our being made great. We are so little that If God should
manifest his greatness without condescension, we should be
trampled under his feet; but God, who must stoop to view the
skies and bow to see what angels do, looks to the lowly and
contrite, and makes them great. While these are the translations
which have been given to the adopted text of the original, we
find that there are other readings altogether; as for instance,
the Septuagint, which reads, "thy discipline"—thy
fatherly correction— "hath made me great;" while the
Chaldee paraphrase reads, "thy word hath increased
me." Still the idea is the same. David ascribes all his own
greatness to the condescending goodness and graciousness of his
Father in heaven. Let us all feel this sentiment in our own
hearts, and confess that whatever of goodness or greatness God
may have put upon us, we must cast our crowns at his feet and
cry, "thy gentleness hath made me great."
Verse 36. "Thou hast enlarged my steps." A
smooth pathway leading to spacious possessions and
camping-grounds had been opened up for him. Instead of threading
the narrow mountain paths, and hiding in the cracks and corners
of caverns, he was able to traverse the plains and dwell under
his own vine and fig tree. It is no small mercy to be brought
into full Christian liberty and enlargement, but it is a greater
favour still to be enabled to walk worthily in such liberty, not
being permitted to slip with our feet. To stand upon the rocks
of affliction is the result of gracious upholding, but that aid
is quite as much needed in the luxurious plains of prosperity.
Verse 37. The preservation of the saints bodes ill for their
adversaries. The Amelekites thought themselves clear away with
their booty, but when David's God guided him in the pursuit,
they were soon overtaken and cut in pieces. When God is with us
sins and sorrows flee, and all forms of evil are "consumed"
before the power of grace. What a noble picture this and the
following verses present to us of the victories of our glorious
Lord Jesus!
Verse 38. The destruction of our spiritual enemies is
complete. We may exult over sin, death, and hell, as disarmed
and disabled for us by our conquering Lord; may he
graciously give them a like defeat within us.
Verses 39 and 40. It is impossible to be too frequent in the
duty of ascribing all our victories to the God of our salvation.
It is true that we have to wrestle with our spiritual
antagonists, but the triumph is far more the Lord's than ours.
We must not boast like the ambitious votaries of vainglory, but
we may exult as the willing and believing instruments in the
Lord's hand of accomplishing his great designs.
Verse 41. "They cried, but there was none to save
them; even unto the Lord, but he answered them not."
Prayer is so notable a weapon that even the wicked will take to
it to in their fits of desperation. Bad men have appealed to God
against God's own servants, but all in vain; the kingdom of
heaven is not divided, and God never succours his foes at the
expense of his friends. There are prayers to God which are no
better than blasphemy, which bring no comfortable reply, but
rather provoke the Lord to greater wrath. Shall I ask a man to
wound or slay his own child to gratify my malice? Would he not
resent the insult against his humanity? How much less will
Jehovah regard the cruel desires of the enemies of the church,
who dare to offer their prayers for its destruction, calling its
existence schism, and its doctrine heresy!
Verse 42. The defeat of the nations who fought with King
David was so utter and complete that they were like powders
pounded in a mortar; their power was broken into fragments and
they became as weak as dust before the wind, and as mean as the
mire of the roads. Thus powerless and base are the enemies of
God now become through the victory of the Son of David upon the
cross. Arise, O my soul, and meet thine enemies, for they have
sustained a deadly blow, and will fall before thy bold advance.
"Hell and my sins resist my course,
But hell and sin are vanquish'd foes
My Jesus nail'd them to his cross,
And sung the triumph when he rose."
Verse 43. "Thou hast delivered me from the strivings
of the people." Internal strife is very hard to deal
with. A civil war is war in its most miserable form; it is a
subject for warmest gratitude when concord rules within. Our
poet praises Jehovah for the union and peace which smiled in his
dominions, and if we have peace in the three kingdoms of our
spirit, soul, and body, we are in duty bound to give Jehovah a
song. Unity in a church should assuredly excite like gratitude. "Thou
hast made me the head of the heathen; a people whom I have not
known shall serve me." The neighbouring nations yielded
to the sway of Judah's prince. Oh, when shall all lands adore
King Jesus, and serve him with holy joy? Surely there is far
more of Jesus than of David here. Missionaries may derive rich
encouragement from the positive declaration that heathen lands
shall own the Headship of the Crucified.
Verse 44. "As soon as they hear of me, they shall
obey me." Thus readily did the once struggling captain
become a far-renowned victor, and thus easy shall be our
triumphs. We prefer, however, to speak of Jesus. In many cases
the gospel is speedily received by hearts apparently unprepared
for it. Those who have never heard the gospel before, have been
charmed by its first message, and yielded obedience to it; while
others, alas! who are accustomed to its joyful sound, are rather
hardened than softened by its teachings. The grace of God
sometimes runs like fire among the stubble, and a nation is born
in a day. "Love at first sight" is no uncommon thing
when Jesus is the wooer. He can write Caesar's message without
boasting, Veni, vidi, vici; his gospel is in some cases
no sooner heard than believed. What inducements to spread abroad
the doctrine of the cross!
Verse 45. "The strangers shall fade away."
Like sear leaves or blasted trees our foes and Christ's foes
shall find no sap and stamina remaining in them. Those who are
strangers to Jesus are strangers to all lasting happiness; those
must soon fade who refuse to be watered from the river of life. "And
be afraid out of their close places." Out of their
mountain fastnesses the heathen crept in fear to own allegiance
to Israel's king, and even so, from the castles of
self-confidence and the dens of carnal security, poor sinners
come bending before the Saviour, Christ the Lord. Our sins which
have entrenched themselves in our flesh and blood as in
impregnable forts, shall yet be driven forth by the sanctifying
energy of the Holy Spirit, and we shall serve the Lord in
singleness of heart.
Thus
with remembrance of conquests in the past, and with glad
anticipations of victories yet to come, the sweet singer closes
the description, and returns to exercise of more direct
adoration of his gracious God.
Verse 46. "The Lord liveth." Possessing
underived, essential, independent and eternal life. We serve no
inanimate, imaginary, or dying God. He only hath immortality.
Like loyal subjects let us cry, Live on, O God. Long live the
King of kings. By thine immortality do we dedicate ourselves
afresh to thee. As the Lord our God liveth so would we live to
him. "And blessed be my rock." He is the ground
of our hope, and let him be the subject of our praise. Our
hearts bless the Lord, with holy love extolling him.
Jehovah lives, my rock be blessed!
Praised be the God who gives me rest!
"Let the God of my salvation be exalted." As
our Saviour, the Lord should more than ever be glorified. We
should publish abroad the story of the covenant and the cross,
the Father's election, the Son's redemption, and the Spirit's
regeneration. He who rescues us from deserved ruin should be
very dear to us. In heaven they sing "Unto him that loved
us and washed us in his blood;" the like music should be
common in the assemblies of the saints below.
Verse 47. "It is God that avengeth me, and subdueth
the people under me." To rejoice in personal revenge is
unhallowed and evil, but David viewed himself as the instrument
of vengeance upon the enemies of God and his people, and had he
not rejoiced in the success accorded to him he would have been
worthy of censure. That sinners perish is in itself a painful
consideration, but that the Lord's law is avenged upon those who
break it is to the devout mind a theme for thankfulness. We
must, however, always remember that vengeance is never ours,
vengeance belongeth unto the Lord, and he is so just and withal
so longsuffering in the exercise of it, that we may safely leave
its administration in his hands.
Verse 48. From all enemies, and especially from one who was
pre-eminent in violence, the Lord's anointed was preserved, and
at the last over the head of Saul and all other adversaries he
reigned in honour. The like end awaits every saint, because
Jesus who stooped to be lightly esteemed among men is now made
to sit far above all principalities and powers.
Verse 49. Paul cites this verse (Romans 15:9): "And that
the Gentiles might glorify God for his mercy; as it is written,
For this cause I will confess to thee among the Gentiles, and
sing unto thy name." This is clear evidence that David's
Lord is here, but David is here too, and is to be viewed as an
example of a holy soul making its boast in God even in the
presence of ungodly men. Who are the despisers of God that we
should stop our mouths for them? We will sing to our God whether
they like it or no, and force upon them the knowledge of his
goodness. Too much politeness to traitors may be treason to our
King.
Verse 50. This is the winding up verse into which the writer
throws a fulness of expression, indicating the most rapturous
delight of gratitude. "Great deliverance." The
word "deliverance" is plural, to show the
variety and completeness of the salvation; the adjective "great"
is well placed if we consider from what, to what, and how we are
saved. All this mercy is given to us in our King, the Lord's
Anointed, and those are blessed indeed who as his seed may
expect mercy to be built up for evermore. The Lord was faithful
to the literal David, and he will not break his covenant with
the spiritual David, for that would far more involve the honour
of his crown and character.
The
Psalm concludes in the same loving spirit which shone upon its
commencement; happy are they who can sing on from love to love,
even as the pilgrims marched from strength to strength.
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:—"This is the same as the eighteenth Psalm. . . . 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 nigh—a cloud like
a man's hand might conceal—a 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 God—the delivered and the
deliverer—beautifully 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, 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 (verse 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
(verse 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 (verse 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 vein—then 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 (verses 7 to 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 (verse 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 verses 1-3 of
Psalm 18. So Moses, and the people with him (Exodus 15), 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, 13, 15, and in nine other places of
that book) and to Joshua (Joshua 24:29; Judges 2:8); but to none
other except David (here, and in the title to Psalm 36). 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),
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, Psalm 36.—Christopher
Wordsworth.
Verse 1. "I will love thee, O Lord."
The word whereby the psalmist expresseth his entire affection,
in the noun signifieth a womb, and imparteth such an affection
as cometh from the innermost part of man (Heb. 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 professeth
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" (Psalm 119:97, 127, 167); therefore, he saith
to God, "Consider how I love thy precepts" (verse
159).—William Gouge, 1575-1653.
Verse 1. "I will love thee."
Intimately as a mother loves the child that comes out of her
womb.—Westminster Assembly's Annotations, 1651.
Verses 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
pitcheth 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.
Verses 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 expresseth in
this exuberancy and redundancy of holy oratory.—Edward
Marbury.
Verse 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 succor.—Robert
Cawdray.
Verse 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.
Verse 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, Psalm 140:7, "Thou hast covered," and thou
wilt cover "my head in the day of battle."—John
Brown.
Verse 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.
Verse 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, verse 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 verses 7, 8, 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.
Verse 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.
Verse 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.
Verse 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.
Verse 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.
Verse 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.
Verse 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.
Verse 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.
Verse 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 odours—most 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.
Verse 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.
Verse 6. "He heard my voice out of his
temple," etc. The ædiles 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 manifesteth himself to his
people, he calls to his spouse, with, "Let me see thy face,
let me hear thy voice," etc., and assigneth 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; 4:16.—Charles
Bradbury's "Cabinet of Jewels," 1785.
Verse 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.
Verses 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.
Verse 7. "Then the earth shook and
trembled." The word (Heb.) 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.
Verse 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, 'tis 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 Psalm 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. 'Tis 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.
Verses 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.
Verses 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.
Verses 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.
Verse 8. "There went up a smoke out of his
nostrils," (Heb. words). 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.
Verses 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 Psalm 29.
Solitary lightning precedes the discharge—this is meant by the
coals in verse 8: the clouds approach the mountain
summits—the heavens bow, as verse 9 has it; the storm
shakes its pinions; enwrapped in thick clouds as in a tent, God
descends to the earth; hail (not unfrequently 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 recedes—the
sea foams up, and its beds are seen—the 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.
Verse 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 (Psalm 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. Psalm
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.
Verses 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.
Verses 9-12:—
"In his descent, bow'd heaven with earth did meet,
And gloomy darkness roll'd 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.
Verse 10. "Cherub." The Hebrew name
hath affinity with Rechub, a chariot, used in Psalm
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, Psalm
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 Psalm 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, Psalm 68:18.—Henry Ainsworth.
Verse 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.
Verse 10. "Cherub."— "He on
the wings of cherub rode sublime
On the crystalline sky."
John Milton.
Verse 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.
Verse 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 mercy-seat are introduced; on the bending heavens, the
cloudy chariot rides sublime, and the winds of heaven bear it
majestically along.—J. Morison.
Verse 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.
Verse 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 wine-press 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.
Verse 14. "He shot out his lightnings."
(Heb.) LXX 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.
(Heb.)
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.
Verse 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.
Verse 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.
Verse 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.
Verse 16. "He sent from above," etc.
He "sent" angels, or assistance otherwise.—Matthew
Poole.
Verse 16. He took." God's grasp cannot be
broken. None can pluck his chosen out of his hand.—William
S. Plumer.
Verse 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.
Verse 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 (Heb.), 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.
Verse 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.
Verse 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.
Verse 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.
Verse 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 Psalm 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.
Verses 22, 23. An unsound soul will not take notice of
such a precept as opposeth his special sin; such a precept must
go for a blank, which the soul throws by, and will not think of,
but as conscience now and then puts him in mind of it, whether
he will or no. But it is not so with a man in whom sincerity is;
that precept which doth most oppose that sin to which he is most
inclined, he labours to obey as well as any other. An unsound
soul sets so many of God's statutes before him, as rules to walk
by, as suits with himself and the times, and no more. Such
precepts as oppose his special corruptions, or displease the
times, and so expose him to suffering, these he baulks and puts
away, as David here saith, and calls them as the rotten Scribes
and Pharisees were wont to do, "least commandments,"
small things not to be regarded; which rottenness Christ took up
roundly in those ironical words, "Whosoever shall break one
of these least commandments, shall be called the least in the
kingdom of God." Godly sincerity makes no difference of
greatest and least between the precepts of God, but sets all
before a man as a rule to walk by, and makes the soul laborious
to observe all. "Then shall I not be ashamed when I have
respect unto all thy commandments." Psalm 119:6.—Nicholas
Lockyer, 1649.
Verse 23. "I was also upright before him, and
I kept myself from mine iniquity." He who says,
"Lo, I come: in the volume of the book it is written of me,
I delight to do thy will, O my God; yea, thy law is within my
heart;" and who by the apostle in the tenth chapter of the
epistle to the Hebrews, is identified with Jesus Christ, says
also (verse 12), "innumerable evils have compassed me
about; mine iniquities have taken hold upon me, so that I am not
able to look up: they are more than the hairs of mine head;
therefore mine heart faileth me;" and in the forty-first
psalm, "He whose familiar friend, to whom he had committed
a trust, who ate of his bread, lifted up his heel against
him," whom our Lord in the thirteenth chapter of the gospel
of John identifies with himself, says (verse 4), "Lord, be
merciful to me: heal my soul, for I have sinned;" I am
guilty "before thee." The difficulty is removed by the
undoubtedly true principle—the principle which, above all
others, gives Christianity its peculiar character—"He who
knew no sin, was made sin;" "On his righteous servant,
Jehovah made to fall the iniquities of us all." In this
sense, "innumerable iniquities compassed him," the
iniquities made to fall on him—made "his" as to
their liabilities—by divine appointment laid hold of him. In
the sense of culpa—blame-worthiness—he had no sin. In
the sense of reatus—liability to the penal effects of
sin—never had any one so much sin to bear as he—"He
bore the sins of many."—John Brown.
Verse 23. "I was upright before him."
Hence observe:—first, that a godly man may have his heart
upright and perfect even in the imperfection of his ways.
Secondly, a man that is sincere is in God's account a perfect
man: sincerity is the truth of all grace, the highest pitch that
is to be attained here. Thirdly, sincerity of heart gives a man
boldness even in the presence of God, notwithstanding many
failings. The Lord doth "charge his angels with
folly," how much more man that "dwells in a house of
clay"? Job 4. David, whose faith failed, and who had said,
"I shall one day perish by the hand of Saul," and
whose tongue had faltered also to Abimelech, the priest; three
or four several lies he had told; yet David can say to God, that
he was perfect with him for all that. It is a strange
boldness that the saints have in the presence of God by virtue
of the new covenant. All their sins shall be laid open at the
last day as a cancelled bond, that they wonder how they shall
look upon them and not blush; but the same spirit of sonship
that shall give them perfect boldness then, doth give them
boldness in a great measure even now in this life; that they
shall be able to say, "Neither height not depth,"
etc., nothing "shall separate us from the love of
Christ."—William Strong.
Verse 23. "I was upright." etc. An
upright Christian will not allow himself in any known sin; he
dares not touch the forbidden fruit. Genesis 39:9. "How
then can I do this great wickedness, and sin against God?"
Though it be a complexion-sin, he disinherits it. There is no
man but doth propend and incline more to one sin than another;
as in the body there is one humour predominant, or as in the
hive there is one master-bee; so in the heart there is one
master-sin; there is one sin which is not only near to a man as
the garment, but dear to him as the right eye. This sin is
Satan's fort-royal, all his strength lies here; and though we
beat down his out-works, gross sin, yet if we let him hold this
fort of complexion-sin, it is as much as he desires. The devil
can hold a man as fast by this one link, as by a whole chain of
vices. The fowler hath the bird fast enough by one wing. Now, an
upright Christian will not indulge himself in this
complexion-sin: "I was upright before him, and kept
myself from mine iniquity." An upright Christian takes
the sacrificing knife of mortification, and runs it through his
dearest sin. Herod did many things, but there was one sin so
dear to him, that he would sooner behead the prophet, than
behead that sin. Herod would have a gap for his incest. An
upright heart is not only angry with sin (which may admit of
reconciliation), but hates sin; and if he sees this serpent
creeping into his bosom, the nearer it is the more he hates
it.—Thomas Watson.
Verse 23. "I kept myself." Keep
himself! Who made man his own keeper! It's the Lord that is his
keeper: he is the keeper of Israel, and the preserver of man. If
a man cannot keep himself from sorrow, how is he able to keep
himself from sin? God indeed in our first conversion works upon
us as he did upon the earth, or Adam's body in paradise, before
he breathed a soul into it, and made it a living creature; such
a power as Christ put forth on Lazarus in his grave, for we are
"dead in trespasses and sins;" but yet being living he
must walk and act of himself, the Lord will have us to
co-operate together with him, for we are built upon Christ, not
as dead, but as "living stones." 1 Peter 2:5. The
grace whereby we are made alive is his, and the power is his;
and yet by his grace we do it also; ille facit ut nos
faciamus, quae praecepit (Augustine).—William Strong.
Verse 23. "I kept myself from mine
iniquity." It is possible to keep ourselves from such
sins as David did; who professes here of himself great
sincerity, that he had kept himself from that iniquity
to which he was strongly tempted, and which he was prone to fall
into. The method which holy David made use of gives us the first
and the best direction; and that is, by constant and fervent
prayer to implore the divine aid and the continual assistance of
his Holy Spirit, that God would not only keep us from falling
into them, but even turn our hearts from inclining to them, and
help us to see our folly and our danger. For alas! we are not
able of ourselves to help ourselves, not so much as to think a
good thought, much less to resist an evil inclination, or a
strong temptation; but "our sufficiency is of God:"
"It is God (says the psalmist here), that girdeth me with
strength, and maketh my way perfect:" verse 32. . . . Next,
that we take care to avoid such things and decline such
occasions as are most likely to snare us and gain upon us, lest
one thing hook in another, and we be caught in the gin before we
suspect the danger.—Henry Dove, 1690.
Verse 23. "Mine iniquity." A man's
darling sin may change with the change of a man's condition, and
some occasion that may present itself. What was Saul's and
Jehu's sin before they came into the crown we know not; but
surely it was wherein their lust did afterwards run out—the
establishing a kingdom upon their posterity. Wantonness may be
the darling of a man's youth, and worldliness the darling of his
age; and a man's being raised unto honour, and having the
opportunities that he had not in times past, the lust may run in
another channel, he having now such an opportunity as before he
never expected.—William Strong.
Verse 23. "Mine iniquity." There is
some particular sin to which one is more prone than to another,
of which he may say by way of emphasis, 'tis "mine
iniquity," at which he may point with his finger, and
say, "That's it." . . . . There are more temptations
to some sins than others, from the different professions or
courses of life men take upon themselves. If they follow the
court I need not tell you what temptations and snares there are
to divers sins, and what danger there is of falling into them,
unless your vows for virtue, and a tender regard to the honour
which cometh of God only, keep you upright. If they be listed in
the camp, that tempts them to rapine and violence, neglect of
God's worship, and profaneness. If they exercise trading and
merchandise, they meet with greater enticements to lying and
cozening, over-reaching, and unjust dealing; and the mystery of
some trades, as bad men manage them, is a downright
"mystery of iniquity." If husbandry, to anxiety about
the things of the world, a distrust of God's providence, or
murmuring against it. Nay, I could wish in the most sacred
profession of all there might be an exception made in this
particular; but Paul tells us that even in his days "some
preached Christ even of envy and strife," some for filthy
lucre only, as well as "some of good will."
Philippians 1:15.—Henry Dove.
Verse 23. "Mine iniquity." The actual
reign of sin is commonly of some particular master-lust, which
is as the viceroy over all the rest of the sins in the soul, and
commands them all as lord paramount, and makes them all
subservient and subordinate unto it; and this is according to
custom, calling, constitution, abilities, relations, and
according to the different administrations of the Spirit of God;
for though God be not the author of sin, yet he is the orderer
of sin. So that it is that way of sin and death that a man
chooseth to himself, he having looked abroad upon all the
contentments of the world, his own corrupt inclination doth
choose unto himself to follow with greatest sweetness and
contentment and delight, as that wherein the happiness of his
life consists; that as in the body there is in every one some
predominant humour, so there is in the body of sin also; that as
the natural man, though there be all the faculties, yet some
faculties are in some more lively and vigorous than in others,
some are more witty, some are more strong, some quick of sight,
some have a ready ear, and others a nimble tongue, etc. So it is
in the old man also; there is all the power of sin in an
unregenerate man, but in some more dexterous one way than
another; as men in the choice of calling, some have a greater
inclination to one thing than to another, so it is in the choice
of contentments also: as in the appetite for food, so it is in
lust, being nothing else but the appetite of the creature
corrupted to some sinful object.—William Strong.
Verse 23. Growth in mortification. . . . Men
may deceive themselves when they estimate their progress herein
by having overcome such lusts as their natures are not so prone
unto. The surest way is to take a judgment of it from the decay
of a man's bosom-sin, even as David did estimate his uprightness
by his "keeping himself from his iniquity;" so
a man of his growth in uprightness. When physicians would judge
of a consumption of the whole, they do it not by the falling
away of any part whatever, as of the flesh in the face alone, or
any the like; such a particular abatement of flesh in some one
part may come from some other cause; but they use to judge by
the falling away of the brawn of the hands, or arms and thighs,
etc., for these are the more solid parts. The like judgments do
physicians make upon other diseases, and of the abatement of
them from the decrease in such symptoms as are pathognomical,
and proper, and peculiar to them. In like manner also the
estimate of the progress of the victories of a conqueror in an
enemy's kingdom is not taken from the taking or burning of a few
villages or dorps, but by taking the forts and strongest holds,
and by what ground he hath won upon the chief strength, and by
what forces he hath cut off of the main army. Do the like in the
decrease of, and victory over, your lusts.—Thomas Goodwin.
Verse 23. We must remember always that though the
grace of God prevents us, that we may have a good will, and
works in us when we have it, that so we may find success; yet in
vain do we expect the continuance of his help without diligent
endeavours. Whilst he assists our weakness, he does not intend
to encourage our laziness, and therefore we are also "to
labour, and strive according to his working, which worketh in us
mightily," as the apostle expresses it, Colossians 1:29.—Henry
Dove.
Verses 24-26. As you may see a proportion between sins
and punishments which are the rewards of them, that you can say,
Such a sin brought forth this affliction, it is so like the
father; so you might see the like proportion between your
prayers and your walking with God, and God's answers to you, and
his dealings with you. So did David; "According to the
cleanness of my hands hath he recompensed me," etc. His
speech notes some similitude or likeness; as, for example, the
more by-ends or carnal desires you had in praying, and the more
you mingled of these with your holy desires, and the more want
of zeal, fervency, etc., were found in your prayers, the more
you shall, it may be, find of bitterness mingled with the mercy,
when it is granted, and so much imperfection, and want of
comfort in it. So says David in this same Psalm (verses 25, 26),
"With the pure thou wilt show thyself pure."
Pure prayers have pure "blessings; et à contra,
"With the froward thou wilt show thyself froward."
And again, as you in praying sometimes slackened and grew cold,
so you might see the business in like manner to cool, and cast
backward; as, When Moses's hands were down, Amalek prevailed;
but when they were lifted up, Israel had the better. Exodus
17:12. God let him see a proportion, which argued his prayer was
the means of prevailing. A man finds in praying that his suit
sometimes sticks, and goes not on as he expected; this is
because he gives not so good a fee as he was wont, and doth not
ply God and solicit him; but on the contrary, when he was
stirred up to pray, then still he found things to go well. By
this a man may clearly see that it was the prayer which God did
hear and regarded. Thus, likewise, when a man sees hills and
dales in a business, fair hopes often, and then all dashed
again, and the thing in the end brought to pass, let him look
back upon his prayers. Didst not thou in like manner just thus
deal with God? when thou hadst prayed earnestly, and thought
thou hadst even carried it, then dash all again by interposing
some sin, and thus again and again? Herein God would have you
observe a proportion, and it may help you to discern how and
when they are answered and obtained by prayer, because God deals
thus with you therein in such proportion to your prayers.—Thomas
Goodwin.
Verses 24-27. Even as the sun, which, unto eyes being
sound and without disease, is very pleasant and wholesome, but
unto the same eyes, when they are feeble, sore, and weak, is
very troublesome and hurtful, yet the sun is ever all one and
the selfsame that was before; so God, who hath ever shown
himself benign and bountiful to those who are kind and
tender-hearted towards his saints, and are merciful to those who
show mercy. But unto the same men, when they fall into
wickedness and grow to be full of beastly cruelty, the Lord
showeth himself to be very wrathful and angry, and yet is one
and the same immutable God from everlasting to everlasting.—Robert
Cawdray.
Verse 25. "With the merciful thou wilt shew
thyself merciful; with an upright man thou wilt shew thyself
upright." "An upright"—the same word
is oft translated "perfect," he is good throughout,
though not thoroughly; not one that personates religion, but
that is a religious person. He is perfect, because he would be
so. So Noah is termed (Genesis 6:9); "Noah was a just man
and perfect (i.e., upright) in his generation:" he
was a good man in a bad age. He was like a glowing spark of fire
in a sea of water, which is perfect goodness; and therefore the
Holy Ghost doth so hang upon his name, as if he could not give
over—it is an excellent preacher's observation—verse 8,
"But Noah was a just man and perfect in his generations,
and Noah walked with God. And Noah found grace in the eyes of
the Lord. These are the generations of Noah: Noah begat three
sons." Noah, Noah, Noah, I love the sound of thy name; and
so are all your names precious to God, though hated by men, if
the name of God be dear and sweet to you. 'Tis also sometimes
translated "plain." Genesis 25:27. Jacob was (Hebrew),
"a plain," that is, an upright man, "dwelling in
tents." Esau was "a cunning hunter," but
Jacob was a plain man without welt or gard; you might well know
his heart by his tongue, save once when Rebekah put a cunning
trick into his head, otherwise he was a most "upright,"
downright man. And the plain meaning of it is, a simple,
cordial, unfeigned, and exact man: this is the man we are
looking for.
"Man."
This substansive the Hebrews use to drown in the adjective, but
here the Holy Ghost exhibits a word, and a choice one too,
signifying a strong, valiant man; the same word (Psalm
45:3), "O mighty man!" that's meant of our Lord
Christ, who was a most strong and valiant man, that could meet
the wrath of God, the malice of the devil, and the sin of man,
in the face, and come off with triumph. And so the Dutch
translate this clause in 2 Samuel 22.: "With the right
valiant person, thou behavest thyself upright." In short,
if the words were literally translated, they run thus:—a
man of uprightness: that is, every way you behold him, an
upright man: like an even die, cast him which way you will he
will be found square and right; a stiff and strong man to tread
down both lusts within and temptations without; an Athanasius
contra mundum, a Luther contra Roman; this is a man of an
excellent spirit, and such is our upright man. "Thou
wilt shew thyself upright," or, "wilt be upright
with him;" for one word in the Hebrew makes all these six,
"Thou wilt upright it with him." If men will
deal plainly with God, he will deal plainly with them. He that
is upright in performing his duty shall find God upright in
performing his promises. It is God's way to carry to men as they
carry to him. If thou hast a design to please him, he will have
a design to please thee; if thou wilt echo to him when he calls,
he'll echo to thee when thou callest. On the other side; if a
man will wrestle with God, he will wrestle with him; if thou
wilt be fast and loose with him, and walk frowardly
towards him, thou shalt have as good as thou bringest; if thou
wilt provoke him with never-ending sins, he will pursue thee
with never-ending torments; if thou wilt sin in tuo eterno,
thou must suffer in suo eterno, and every man shall find
like for like. . . . An upright heart is single
without division. Unto an hypocrite there be "gods many
and lords many," and he must have an heart for each; but to
the upright there is but one God the Father, and one Lord
Jesus Christ, and one heart will serve them both. He that fixes
his heart upon the creatures, for every creature he must have an
heart, and the dividing of his heart destroys him. Hosea 10:2.
Worldly profits knock at the door, he must have an heart for
them; carnal pleasures present themselves, he must have an heart
for them also; sinful preferments appear, they must have an
heart too—Necessariorum numerus parvus, opinionum nullus;
of necessary objects the number is few, of needless vanities the
number is endless. The upright man hath made choice of
God and hath enough.—Richard Steele.
Verse 25. "With the merciful," etc.
In Jupiter's hall-floor there are set two barrels of gifts, the
one of good gifts or blessings, the other of evil gifts or
plagues. Thus spake Homer falsely of Jupiter; it may truly be
spoken of the true God, Jehovah; that he hath in his hand two
cups, the one of comforts, the other of crosses, which he
poureth out indifferently for the good and for the bad; "with
the kind (or merciful) he will shew himself kind, and with the
froward, froward." Now this is not to make God the
author of evil, but of justice, which is good; qrorum deus
non est author eorum est justus ultor, saith Augustine;
"God is not the author of sin, but he punisheth the sinner
justly."—Miles Smith (Bishop), 1632.
Verse 26. "With the pure thou wilt shew
thyself pure," etc. But doth the Lord take colour from
every one he meets, or change his temper as the company changes?
That's the weakness of sinful man: he cannot do so with whom
there is no variableness nor shadow of changing. God is pure and
upright with the unclean and hypocritical, as well as with the
pure and upright, and his actions show him to be so. God shows
himself froward with the froward when he deals with him as he
hath said he will deal with the froward—deny them and reject
them. God shows himself pure with the pure, when he deals with
them as he hath said he will—hear them and accept them. Though
there be nothing in purity and sincerity which deserveth mercy,
yet we cannot expect mercy without them. Our comforts are not
grounded upon our graces, but our comforts are the fruits or
consequences of our graces.—Joseph Caryl.
Verse 26. "The froward one." Here, as
in the first promise, the two combatants stand contrasted—the
seed of the woman and the serpent— the benignantly bountiful,
perfect, pure One, and the froward one, whose works he came to
destroy, and who made it his great business to circumvent him
whom he feared. The literal meaning of the word is
"tortuous," or "crooked," and both the ideas
of perversity and cunning which the figure naturally suggests,
are very applicable to "that old serpent the devil."
From the concluding part of the sentence, I think there is no
doubt that it is the latter idea that is intended to be
conveyed. God cannot deal perversely with any one; but he
outwits the wise, and takes the cunning in their own
craftiness.—John Brown.
Verse 26. "With the froward thou wilt shew
thyself froward." The Hebrew word in the root
signifieth to wrest or writhe a thing, or to wrest or turn a
thing, as wrestlers do their bodies. Hence by a trope, it is
translated often to wrestle, because a cunning man in wrestling,
turneth and windeth his body, and works himself in and out every
way, to get an advantage of his adversary any way; therefore
your cunning-headed men, your crafty men, are fitly presented
under this word; they are like wrestlers who turn and wind
themselves in and out, and lie for all advantages; or as we
speak, they "lie at catch." A man knows not where to
have them, or what they mean when they speak plainest, or swear
solemnest; when we think we see their faces, we see but their
vizards; all their promises and performances too are under a
disguise. . . . And this word is applied to the Lord himself, "With
the froward thou wilt shew thyself froward;" that is,
if men will be winding and turning, and thinking to catch
others, or over-reach the Lord himself with tricks and turnings
of wit, the Lord will meet and answer them in their own kind; he
can turn as fast as they, he can put himself into such intricate
labyrinths of infinite wisdom and sacred craft, as shall
entangle and ensnare the most cunning wrestler or tumbler of
them all. He will Cretize the Cretians, supplant the supplanters
of his people.—Joseph Caryl.
Verse 26. "Wilt shew thyself froward."
It is a similitude taken from wrestlers, and noteth a writhing
of one's self against an adversary. Compare herewith Deuteronomy
32:5. "They are a perverse and a crooked generation,"
the same two words that are here in this text; the latter
importeth that they wriggled and writhed after the manner of
wrestlers that wave up and down, and wind the other way, when
one thinks to have him here or there. But all will not serve
their turn to save them from punishment. God will be sure to
meet with them, his Word will lay hold on them, and their sins
shall find them out.—John Trapp.
Verse 27. "The afflicted people." The
word rendered "afflicted," properly signifies
"poor," or "needy." The persons spoken of
are obviously afflicted ones, for they need to be saved or
delivered; but it is not their affliction, so much as their
poverty, that is indicated by the epithet here given them; and,
from the poor being contrasted, not with the wealthy, but with
the proud—for that is the meaning of the figurative
expression, "the man of high looks"—it seems plain
that, though the great body of the class referred to have always
been found among the comparatively "poor in this
world," the reference is to those poor ones whom our Lord
represents as "poor in spirit."—John Brown.
Verse 27. "High looks:" namely, the proud;
the raising up of the eyebrows being a natural sign of that
vice. Psalm 101:5; Proverbs 6:17.—John Diodati.
Verse 28. "For thou wilt light my
candle," etc. The psalmist speaks in this place of
artificial light; "a candle," or
"lamp;" which has been supposed to be illustrated by
the custom prevailing in Egypt of never suffering their houses
to be without lights, but burning lamps even throughout the
night, so that the poorest people would rather retrench part of
their food than neglect it. Supposing this to have been the
ancient custom, not only in Egypt, but in the neighbouring
countries of Arabia and Judaea, "the lighting of the
lamp" in this passage may have had a special allusion. In
the parallel passage, 2 Samuel 22:29, Jehovah is figuratively
styled the "lamp" of the psalmist, as above.—Richard
Mant.
Verse 28 (first clause). "Thou also
shalt"—when none else can. And notice, too, how here,
and often elsewhere, the psalmist begins with speaking of
God, and ends with speaking to him. So the bride in the
Canticles, "Let him kiss me with the kisses of his
mouth, for thy love is better than wine."—Dionysius
the Carthusian (1471), quoted by J. M. Neale.
Verse 29. "By thee have I run through a
troop," etc. 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. Thus we see that, although he was a
valiant warrior, and skilled in arms, he arrogates nothing to
himself.—John Calvin.
Verse 29. "By my God have I leaped over a
wall;" or, "taken a fort."—Henry
Hammond.
Verse 29. "Leaped over a wall." This
probably refers to his having taken some remarkable town by
scaling the ramparts.—John Kitto, in "The Pictorial
Bible."
Verse 31. "For who is God save the Lord?"
Here first in the Psalms, occurs the name Eloah, rendered
God. It occurs more than fifty times in the
Scriptures, but only four times in the Psalms. It is the
singular of Elohim. Many have supposed that this name specially
refers to God as an object of religious worship. That idea may
well be prominent in this place.—William S. Plumer
Verse 32. "It is God that girdeth me with
strength." One of the few articles of Eastern dress
which I wore in the East, was the girdle, which was of
great use as a support to the body in the long and weary
camel-rides through the Desert. The support and strengthening
I received in this way, gave me a clearer idea than I had before
of the meaning of the psalmist.—John Anderson, in
"Bible Light from Bible Lands," 1856.
Verse 33. "He maketh my feet like hinds' feet,
and setteth me upon my high places:" that is, he doth
give swiftness and speed to his church; as Augustine
interpreteth it, transcendendo spinosa, et umbrosa
implacamenta hujus saeculi, passing lightly through the
thorny and shady incumbrances of this world. "He will make
me walk upon my high places." David saith, "He setteth
me upon high places." For, consider David, as he then was,
when he composed this Psalm, it was at the time when God had
delivered him from the hand of all his enemies, and from the
hand of Saul. For then God set his feet on high places, setting
his kingdom, and establishing him in the place of Saul.—Edward
Marbury.
Verse 33. "He maketh my feet like hinds' feet:"
(Heb. words). Celerity of motion was considered as one of the
qualities of an ancient hero. Achilles is celebrated for being podas
wkus. Virgil's Nisus is hyperbolically described, "Et
ventis et fulminis ocior alis;" and the men of God, who
came to David, "Men of might, and men of war fit for the
battle, that could handle shield and buckler," are said to
have had "faces like the faces of lions," and to have
been "as swift as the roes upon the mountains." 1
Chronicles 12:8. Asahel is described as "light of foot as a
wild roe" (2 Samuel 2:18); and Saul seems called the roe
(in the English translation, "the beauty) of Israel."
2 Samuel 1:19. It has been said that the legs of the hind are
straighter than those of the buck, and that she is
swifter than he is; but there is no sufficient proof of
this. Gataker gives the true account of it when he says,
"The female formula is often used for the species."
This is not uncommon in Hebrew. The female ass obviously stands
for the ass species. Genesis 12:16; Job 1:3; 42:12. Some (at the
head of whom is Bochart, Hierozoicon, P. i. L. ii. c.
17), have supposed the reference to be to the peculiar hardness
of the hoof of the roe, which enables it to walk firmly, without
danger of falling, on the roughest and rockiest places. Virgil
calls the hind "aeri-pedem," brass-footed.
Others suppose the reference to be to its agility and celerity.
There is nothing to prevent our supposing that there is
reference to both these distinguishing qualities of the hind's
feet.—John Brown.
Verse 33. He maketh my feet like hinds' feet,"
etc. He maketh me able to stand on the sides of mountains and
rocks, which were anciently used as fastnesses in time of
war. The feet of the sheep, the goat, and the hart are
particularly adapted to standing in such places. Mr. Merrick has
here very appositely cited the following passage from Xenophon; Lib.
de Venatione: Epiokupein dei econta tus kunas tas men en oredi
edtwdas 'lafouz) See also Psalm 104:18, where the same
property of standing on the rocks and steep cliffs, is
attributed to the wild goat.—Stephen Street, M.A., in loc.,
1790.
Verse 34. "He teacheth my hands to war,"
etc. To him I owe all that military skill, or strength, or
courage, which I have. My strength is sufficient, not only to
bend "a bow of steel," but to break
it.—Matthew Poole.
Verse 34. "Steel." The word so
rendered in the authorised version, properly means
"copper" (Heb.) It is doubtful if the Hebrews were
acquainted with the process of hardening iron into steel, for
though the "northern iron" of Jeremiah 15:12, has been
supposed by some to be steel, this is by no means certain; it
may have only been a superior sort of iron.—William Lindsay
Alexander, in "Kitto's Cyclopaedia."
Verse 34. The drawing of a mighty bow was a mark of
great slaughter and skill.
"So the great master drew the mighty bow,
And drew with ease. One hand aloft display'd
The bending horns, and one the string essay'd."
Alexander Pope, 1688-1744 Translation of Homer.
Verses 37, 38:—
Oh, I have seen the day,
When with a single word,
God helping me to say,
"My trust is in the Lord;"
My soul has quelled a thousand foes,
Fearless of all that could oppose.
William Cowper, 1731-1800.
Verse 38. "I have wounded them," etc.
Greater is he that is in us than he that is against us, and God
shall bruise Satan under our feet shortly. Romans 15:20.—W.
Wilson
Verses 38-40. Though passion possess our bodies, let
"patience possess our souls." The law of our
profession binds us to a warfare; patiendo vincimus, our
troubles shall end, our victory is eternal. Hear David's
triumph, "I have wounded them that they were not able to
rise: they are fallen under my feet. Thou hast subdued under me
those that rose up against me. Thou hast given me the necks of
mine enemies," etc. They have wounds for their wounds;
and the treaders down of the poor are trodden down by the poor.
The Lord will subdue those to us that would have subdued us to
themselves; and though for a short time they rode over our
heads, yet now at last we shall everlastingly tread upon their
necks. Lo, then, the reward of humble patience and confident
hope!—Thomas Adams.
Verse 39. To be well girt was to be well armed in the
Greek and Latin idioms, as well as in the Hebrew.—Alexander
Geddes, LL.D., 1737-1802.
Verse 41. "They shall cry, but there shall be
none to help them," etc. Sad examples enough there are
of the truth of this prophecy. Of Esau it is written that he
"found no place of repentance, though he sought it
carefully with tears." Hebrews 12:17. Of Antiochus, though
he vowed in his last illness, "that also he would become a
Jew himself, and go through all the world that was inhabited,
and declare the power of God, yet," continues the
historian, "for all this his pains would not cease, for the
just judgment of God was come upon him." 2 Maccabees 9:17,
18. But most appropriately to this passage, it is written of
Saul, "When he enquired of the Lord, the Lord answered him
not, neither by dreams, nor by Urim, nor by prophets." 1
Samuel 28:6. And therefore, the prophet warns us: "Give
glory to the Lord your God, before he cause darkness, and before
your feet stumble upon the dark mountains (Jeremiah 13:16): as
Saul's feet, indeed stumbled on the dark mountains of Gilboa. "Even
unto the Lord shall they cry:" but not, as it has been
well remarked, by a Mediator: and so, crying to him in their own
name, and by their own merits, they cry in vain.—John
Lorinus (1569-1634), and Remigus (900), quoted by
J. M. Neale.
Verse 41. "Even unto the Lord." As
nature prompteth men in an extremity to look up for help; but
because it is but the prayer of the flesh for ease, and not of
the Spirit for grace, and a good use of calamities, and not but
in extreme despair of help elsewhere, therefore God hears them
not. In Samuel it is, "They looked, but there was none to
save them," q.d., If they could have made any other
shift, God should never have heard of them.—John Trapp.
Verse 42. "I did cast them out as the dirt in
the streets," or rather "of the streets." In
the East, all household refuse and filth is cast forth into the
streets, where all of it that is at all edible is soon cleared
away by birds and dogs, and all that is not is speedily dried up
by the sun. To cast forth any one, therefore, as the dirt of the
streets, is a strong image of contempt and rejection.—John
Kitto.
Verses 43, 44. If these words can be explained
literally of David, they apply much more naturally to Jesus
Christ, who has been delivered from the strivings of the Jewish
people; when, after the terrible opposition he met with on their
part, to the establishment of the gospel, he was made the head
of the Gentiles who were a strange people, and whom he had not
formerly acknowledged as his, but who nevertheless obeyed him
with astonishing readiness as soon as they heard his voice.—Louis
Isaac le Maistre de Sacy, 1613-1684.
Verse 45. The first clause is comparatively easy. "The
strangers shall fade away"—"shall gradually
wither and disappear;" but the second clause is very
difficult, "They shall be afraid out of their close
places." One Jewish scholar interprets it, "They
shall fear for the prisons in which I will throw them and keep
them confined." (Jarchi). Another, "They shall tremble
in their castles to which they have betaken themselves for fear
of me." Another (Abenezra), "They shall surrender
themselves from their fortresses." The general meaning is
plain enough. The class referred to are represented as reduced
to a state of complete helpless subjugation. As to the event
referred to, if we keep to the rendering of our translators the
meaning may be, "The Pagans, retired now generally to
villages and remote places, shall gradually dwindle away, and
fearfully anticipate the complete extinction of their
religion." This exactly accords with history. If with some
interpreters we read, "The strangers shall fade away, and
be afraid because of their prisons," then the meaning may
be, "that they who only feigned submission, when
persecution for the word should arise should openly apostatise."
This, too, would be found consonant with fact. The first of
these interpretations seems the more probable.—John Brown.
Verse 46. "The Lord liveth; and blessed be my
rock; and let the God of my salvation be exalted." Let
us unite our hearts in this song for a close of our praises.
Honours die,pleasures die, the world dies;
but "The Lord liveth." My flesh is as sand;
my fleshly life, strength, glory, is as a word written on
sand; but "blessed be my ROCK." Those are
for a moment; this stands for ever. The curse shall devour
those; everlasting blessings on the head of this. Let outward
salvations vanish; let the saved be crucified; let the "God"
of our salvations "be exalted." This Lord is my
rock; this God is my salvation.—Peter Sterry,
1649.
Verse 46. "The Lord liveth." Why do
you not oppose one God to all the armies of evils that beset you
round? why do you not take the more content in God when you have
the less of the creature to take content in? why do you not
boast in your God? and bear up yourselves big with your hopes in
God and expectations from him? Do you not see young heirs to
great estates act and spend accordingly? And, why shall you,
being the King of heaven's son, be lean and ragged from day to
day, as though you were not worth a groat? O sirs, live upon
your portion, chide yourselves for living besides what you have.
There are great and precious promises, rich, enriching mercies;
you may make use of God's all-sufficiency; you can blame none
but yourselves if you be defective or discouraged. A woman,
truly godly for the main, having buried a child, and sitting
alone in sadness, did yet bear up her heart with the expression,
"God lives;" and having parted with another, still she
redoubled, "Comforts die, but God lives." At last her
dear husband dies, and she sat oppressed and most overwhelmed
with sorrow. A little child she had yet surviving, having
observed what before she spoke to comfort herself, comes to her
and saith, "Is God dead, mother? is God dead?" This
reached her heart, and by God's blessing recovered her former
confidence in her God, who is a living God. Thus do you
chide yourselves; ask your fainting spirits under pressing
outward sorrows, is not God alive? and why then doth not thy
soul revive? why doth thy heart die within thee when comforts
die! Cannot a living God support thy dying hopes? Thus,
Christians, argue down your discouraged and disquieted spirits
as David did.—Oliver Heywood's "Sure Mercies of
David," 1672.
Verse 47. "It is God." Sir, this is
none other than the hand of God; and to him alone belongs the
glory, wherein none are to share with him. The General served
you with all faithfulness and honour; and the best commendation
I can give him is that I dare say he attributes all to God, and
would rather perish than assume to himself.—Written to the
Speaker of the House of Commons, after the battle of Naseby,
June 14, 1645, by OLIVER CROMWELL.
Verse 49. I admire King David a great deal more when I
see him in the quire than when I see him in the camp; when I see
him singing as the sweet singer of Israel, than when I see him
fighting as the worthy warrior of Israel. For fighting with
others he did overcome all others; but singing, and delighting
himself, he did overcome himself.—Thomas Playfere.
HINTS TO THE VILLAGE PREACHER
Verse 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.
Verse 2.The many excellences of Jehovah to his people.
Verse 2. God the all-sufficient portion of his
people.—C. Simeon's Works, Vol. 5, Page 85.
Verse 3. Prayer resolved upon; praise rendered; result
anticipated.
Verses 4-6. Graphic picture of a distressed soul, and
its resorts in the hour of extremity.
Verse 5 (first clause). The condition of a soul
convinced of sin.
Verse 5 (second clause). The way in which
snares and temptations are, by Satanic craft, arranged so as to
forestall or prevent us.
Verse 6. The time, the manner, the hearing, and the
answering of prayer.
Verse 7. The quaking of all things in the presence of
an angry God.
Verse 10. Celestial and terrestrial agencies
subservient to the divine purposes.
Verse 11. The darkness in which Jehovah hides, Why?
When? What then? etc.
Verse 13. "Hailstones and coals of fire."
The terrific in its relation to Jehovah.
Verse 16. The Christian, like Moses, "one taken
out of the water." The whole verse a noble subject; may be
illustrated by life of Moses.
Verse 17. The saint's paean of victory over Satan, and
all other foes.
Verse 17 (last clause). Singular but sound
reason for expecting divine help.
Verse 18. The enemy's "craft," "They
prevented me in the day of my calamity." The enemy
chained. "But the Lord was my stay."
Verse 19. The reason of grace, and the position in
which it places its chosen ones.
Verse 21. Integrity of life, its measure, source,
benefit, and dangers.
Verse 22. The need of considering sacred things, and
the wickedness of carelessly neglecting them.
Verse 23. The upright heart and its darling sin. W.
Strong's Sermons.
Verse 23. Peccata in deliciis; a discourse of
bosom sins. P. Newcome.
Verse 23.The sure trial of uprightness. Dr. Bates.
Verse 25. Equity of the divine procedure.—C.
Simeon.
Verse 26. Echoes, in providence, grace, and judgment.
Verse 27. Consolation for the humble, and desolation
for the proud.
Verse 27 (second clause). The bringing down of
high looks. In a way of grace and justice. Among saints and
sinner, etc. A wide theme.
Verse 28. A comfortable hope for an uncomfortable
state.
Verse 29. Believing exploits recounted. Variety,
difficulty in themselves, ease in performance, completeness,
impunity, and dependance upon divine working.
Verse 30. God's way, word, and warfare.
Verse 31. A challenge.
I.
To the gods. World, pleasure, etc. Which among these
deserve the name?
II.
To the rocks, self-confidence, superstition, etc. On
which can we trust?
Verses 32-34. Trying positions, gracious adaptations,
graceful accomplishments, secure abidings, grateful
acknowledgment.
Verse 35. "The shield of thy salvation."
What is it? Faith. Whence it comes? "Thou hast given."
What it secures? "Salvation." Who have received it?
Verse 35. See Spurgeon's Sermons," No. 683.
"Divine Gentleness Acknowledged."
Verse 36. Divine benevolence in the arranging of our
lot.
Verse 39. The Red Cross Knight armed for the fray.
Verse 41. Unavailing prayers—on earth and in hell.
Verse 42. The sure overthrow, final shame, and ruin of
evil.
Verse 43 (last clause). Our natural and sinful
distance from Christ, no bar to grace.
Verse 44. Rapid advances of the gospel in some places,
slow progress in others. Solemn considerations.
Verse 46. The living God, and how to bless and exalt
him.
Verse 50. The greatness of salvation, "great
deliverances;" its channel, "the King;"
and its perpetuity, "for evermore."
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; 53:12. By JOHN BROWN, D.D.,
1853.