Psalms · Chapter 18

V. 1. Love-Most affectionately, and with my whole soul; as the Hebrew word signifies.

Verse 1. I will love thee] Love always subsists on motive and reason. The verb רחם racham signifies to love with all the tender feelings of nature. “From my inmost bowels will I love thee, O Lord!” Why should he love Jehovah? Not merely because he was infinitely great and good, possessed of all possible perfections, but because he was good to him: and he here enumerates some of the many blessings he received from him. My strength.] 1. Thou who hast given me power over my adversaries, and hast enabled me to avoid evil and do good.

Verses 1-3. I will love thee — Hebrew, Ëmjra, erchamecha, I will love thee most affectionately, and with my whole soul. I can make thee no better return for all thy favours than my love, which I pray thee to accept. By loving the Lord, however, here and elsewhere, we are not only to understand giving him the inward affection of the soul, but also all the proper outward expressions and testimonies of it, in praising, glorifying, and serving him. O Lord, my strength — From whom alone I have received all my strength, and success, and my establishment in the peaceable possession of the kingdom, and in whom alone I trust, as it follows. The Lord is my rock and my fortress — To which I flee for refuge, as the Israelites did to their rocks and strong holds; and as David himself did when driven into banishment by Saul, and forced to conceal himself in rocks and caverns, and to retreat for safety to steep hills and precipices rendered by nature almost inaccessible. See Judges 6:2; 1 Samuel 13:6, and 23:19, 25, and 24:2. My buckler — Or, shield, by whom I have been protected, amidst the dangers of those perilous wars in which I have been engaged, as the soldier is by the shield in his hand. The horn of my salvation — By which I have both defended myself and subdued my enemies: a metaphor taken from the horns of animals, which are their ornament and strength; by which they both protect themselves, and assault those who oppose or injure them. The horn is frequently put for strength and power, by the sacred writers, as Psalm 92:10; Amos 6:13, and elsewhere, as also for riches and dignity. The reader will observe that this verse contains a continued chain of metaphors, and is a sublime paraphrase on the first commandment, declaring that Jehovah, the God of Israel, alone, was the foundation of his confidence, and the author of his security and happiness: by whom he had been supported under his troubles, and delivered out of them; whose protection had secured him, and whose power had broken and scattered his enemies; by whose mercy and truth he was now set up on high above them all. I will call — Or, I did call, and was saved. For the future tense is commonly used for that which is past. And this seems best to agree with the whole context.

Verse 1, 2. I will love thee, oh Lord, possessed of all perfections, moral and divine, the infinite, unchangeable Jehovah. Thou art my rock, for thy love and thy truth are firm. Thou hast inspired me with confidence and courage, and covered my head in the day of battle, Thou art my horn of elevation, of strength and glory. Job 15:15. My high tower, of defence and safety.

1. I will love thee—I will tenderly love thee. The word denotes strong and tender love, as that of a parent. My strength—We delight to call God our strength when we love him and feel our weakness.

V. 2. Rock-To which I flee for refuge, as the Israelites did to their rocks. Horn-It is a metaphor from those beasts whose strength lies in their horns.

Verse 2. The Lord is my rock] 2. I stand on him as my foundation, and derive every good from him who is the source of good. The word [ls sela signifies those craggy precipices which afford shelter to men and wild animals; where the bees often made their nests, and whence honey was collected in great abundance. “He made him to suck honey out of the rock,” Deuteronomy 32:13. 3. He was his fortress; a place of strength and safety, fortified by nature and art, where he could be safe from his enemies. He refers to those inaccessible heights in the rocky, mountainous country of Judea, where he had often found refuge from the pursuit of Saul. What these have been to my body, such has the Lord been to my soul.

Deliverer] 4. ytlpm mephalleti, he who causes me to escape. This refers to his preservation in straits and difficulties. He was often almost surrounded and taken, but still the Lord made a way for his escape-made a way out as his enemies got in; so that, while they got in at one side of his strong hold, he got out of the other, and so escaped with his life. These escapes were so narrow and so unlikely that he plainly saw the hand of the Lord was in them. 5. My God, yla Eli, my strong God, not only the object of my adoration, but he who puts strength in my soul. 6. My strength, yrwx tsuri. This is a different word from that in the first verse. Rabbi Maimon has observed that rwx tsur, when applied to God, signifies fountain, source, origin, &c. God is not only the source whence my being was derived, but he is the fountain whence I derive all my good; in whom, says David, I will trust. And why? Because he knew him to be an eternal and inexhaustible fountain of goodness. This fine idea is lost in our translation; for we render two Hebrew words of widely different meaning, by the same term in English, strength. 7. My buckler, yngm maginni, my shield, my defender, he who covers my head and my heart, so that I am neither slain nor wounded by the darts of my adversaries. 8. Horn of my salvation. Horn was the emblem of power, and power in exercise. This has been already explained; see on 1 Samuel 2:1. The horn of salvation means a powerful, an efficient salvation. 9. My high tower; not only a place of defence, but one from which I can discern the country round about, and always be able to discover danger before it approaches me.

Verses 1-3. I will love thee — Hebrew, Ëmjra, erchamecha, I will love thee most affectionately, and with my whole soul. I can make thee no better return for all thy favours than my love, which I pray thee to accept. By loving the Lord, however, here and elsewhere, we are not only to understand giving him the inward affection of the soul, but also all the proper outward expressions and testimonies of it, in praising, glorifying, and serving him. O Lord, my strength — From whom alone I have received all my strength, and success, and my establishment in the peaceable possession of the kingdom, and in whom alone I trust, as it follows. The Lord is my rock and my fortress — To which I flee for refuge, as the Israelites did to their rocks and strong holds; and as David himself did when driven into banishment by Saul, and forced to conceal himself in rocks and caverns, and to retreat for safety to steep hills and precipices rendered by nature almost inaccessible. See Judges 6:2; 1 Samuel 13:6, and 23:19, 25, and 24:2. My buckler — Or, shield, by whom I have been protected, amidst the dangers of those perilous wars in which I have been engaged, as the soldier is by the shield in his hand. The horn of my salvation — By which I have both defended myself and subdued my enemies: a metaphor taken from the horns of animals, which are their ornament and strength; by which they both protect themselves, and assault those who oppose or injure them. The horn is frequently put for strength and power, by the sacred writers, as Psalm 92:10; Amos 6:13, and elsewhere, as also for riches and dignity. The reader will observe that this verse contains a continued chain of metaphors, and is a sublime paraphrase on the first commandment, declaring that Jehovah, the God of Israel, alone, was the foundation of his confidence, and the author of his security and happiness: by whom he had been supported under his troubles, and delivered out of them; whose protection had secured him, and whose power had broken and scattered his enemies; by whose mercy and truth he was now set up on high above them all. I will call — Or, I did call, and was saved. For the future tense is commonly used for that which is past. And this seems best to agree with the whole context.

Verse 1, 2. I will love thee, oh Lord, possessed of all perfections, moral and divine, the infinite, unchangeable Jehovah. Thou art my rock, for thy love and thy truth are firm. Thou hast inspired me with confidence and courage, and covered my head in the day of battle, Thou art my horn of elevation, of strength and glory. Job 15:15. My high tower, of defence and safety.

2. My rock—In this verse, which is strikingly similar to Psalm 144:2, six terms, signifying the strongest military defences of those times, are used and applied to God, namely: strength, rock, fortress, shield, horn, tower, or high place. Other titles are also given. David’s earnest heart was overflowing.

4, 5. In these verses he gives a rapid retrospect of the collective years of his persecutions by Saul, his wars, and his exposures. He surveys them with a glance without detail. Sorrows of death—Better, cords of death. “Cords,” here, is not the same word as snares, (verse 5,) but means the bond, or leash, by which a captive or victim was held or led, as illustrated in 1 Kings 20:31, and note on Psalm 116:3, which see. Floods of ungodly men—Hebrew, floods or torrents of Belial: that is, floods of worthlessness, but, in the concrete, floods of worthless or wicked men. These, like a mad mountain torrent, threatened to sweep him away. It is doubtful whether l[ylb, (Belial,) is ever used in the Old Testament as a proper name. It occurs, however, as such once in the New Testament (which shows the Hebrew usage at that time, 2 Corinthians 6:15) for Satan, just as evil, with the masculine article, (o ponhrov,) means “the Evil One,” (see Matthew 13:19, et al., and Satan, Psalm 109:6.) Sorrows of hell—Literally, cords of sheol, the latter here used for the grave, and the phrase corresponding to “cords of death” in preceding verse. On sheol, see on Psalm 16:10. Snares of death—Death is here personified, and compared to an arch hunter spreading his snares. The word snare is different from cord in preceding verse, and denotes the spring, or trapnet, possibly the trapstick by which it was set. It was concealed in the path, and, when sprung, enclosed its victim, or caught him by the foot. So Proverbs 13:14, and 14:27. The genitive in all these passages requires us to understand that the object of this leashing and snaring is the death of the victim. Prevented me—That is, the snares lay before him whichever way he turned.

Verse 3. I will call upon the Lord] When he was conscious that the object of his worship was such as he has pointed out in the above nine particulars, it is no wonder that he resolves to call upon him; and no wonder that he expects, in consequence, to be saved from his enemies; for who can destroy him whom such a God undertakes to save?

Verses 1-3. I will love thee — Hebrew, Ëmjra, erchamecha, I will love thee most affectionately, and with my whole soul. I can make thee no better return for all thy favours than my love, which I pray thee to accept. By loving the Lord, however, here and elsewhere, we are not only to understand giving him the inward affection of the soul, but also all the proper outward expressions and testimonies of it, in praising, glorifying, and serving him. O Lord, my strength — From whom alone I have received all my strength, and success, and my establishment in the peaceable possession of the kingdom, and in whom alone I trust, as it follows. The Lord is my rock and my fortress — To which I flee for refuge, as the Israelites did to their rocks and strong holds; and as David himself did when driven into banishment by Saul, and forced to conceal himself in rocks and caverns, and to retreat for safety to steep hills and precipices rendered by nature almost inaccessible. See Judges 6:2; 1 Samuel 13:6, and 23:19, 25, and 24:2. My buckler — Or, shield, by whom I have been protected, amidst the dangers of those perilous wars in which I have been engaged, as the soldier is by the shield in his hand. The horn of my salvation — By which I have both defended myself and subdued my enemies: a metaphor taken from the horns of animals, which are their ornament and strength; by which they both protect themselves, and assault those who oppose or injure them. The horn is frequently put for strength and power, by the sacred writers, as Psalm 92:10; Amos 6:13, and elsewhere, as also for riches and dignity. The reader will observe that this verse contains a continued chain of metaphors, and is a sublime paraphrase on the first commandment, declaring that Jehovah, the God of Israel, alone, was the foundation of his confidence, and the author of his security and happiness: by whom he had been supported under his troubles, and delivered out of them; whose protection had secured him, and whose power had broken and scattered his enemies; by whose mercy and truth he was now set up on high above them all. I will call — Or, I did call, and was saved. For the future tense is commonly used for that which is past. And this seems best to agree with the whole context.

V. 4. Death-Dangerous and deadly troubles. Floods-Their multitude, and strength, and violent assaults, breaking in upon me like a flood.

Verse 4. The sorrows of death compassed me] twm ylbj chebley maveth, the cables or cords of death. He was almost taken in those nets or stratagems by which, if he had been entangled, he would have lost his life. The stratagems to which he refers were those that were intended for his destruction; hence called the cables or cords of death. The floods of ungodly men] Troops of wicked men were rushing upon him like an irresistible torrent; or like the waves of the sea, one impelling another forward in successive ranks; so that, thinking he must be overwhelmed by them, he was for the moment affrighted; but God turned the torrent aside, and he escaped.

Verses 4, 5. The sorrows of death compassed me — That is, dangerous and deadly troubles. Or, the bands, or cords, of death, as ylbj, cheblee, may be rendered, quæ hominem quasi fune arctissime constringunt, which binds a man most closely, as with a cord, whence the word is used concerning the pains of women in labour. And the floods of ungodly men — Literally, of Belial, as in the margin. Their great multitudes, strength, and violence, broke in upon me like an irresistible flood, carrying all before it, or like a torrent came down upon me as though they would have swept me away by their fury. “Nothing,” says Dr. Delaney, “can be a finer emblem of a host of men, in their several ranks, than the waves of the sea succeeding one another in their natural order.” And when we consider them pressing forward to the destruction of their adversaries, they may be very properly termed waves of death. The sorrows — Or, cords, of hell, or of death, compassed me about — Brought me to the brink of the grave; the snares of death prevented me — Deadly snares came upon me, and almost took hold on me, before I was aware of my danger.

Ver. 4, 5. The sorrows of death compassed me about, and the snares of death were spread to take my feet. Yea, suddenly was my sun turned to darkness, when in a giddy moment I had said, my mountain is strong: I shall never be moved. Saul sought my life, and his fawning courtiers thirsted for my blood, as dogs in pursuit of game. The sons of Belial loaded me with execrations. Oh what horrors, what darkness, what anguish of hell suddenly took hold upon me. David now drank of the Saviour’s cup, in the hour and power of darkness, when his soul was exceedingly sorrowful, even unto death.

V. 5. Sorrows-Which brought me to the brink of the grave. Death-Had almost taken hold of me, before I was aware.

Verse 5. The sorrows of hell] lwav ylbj chebley sheol, the cables or cords of the grave. Is not this a reference to the cords or ropes with which they lowered the corpse into the grave? or the bandages by which the dead were swathed? He was as good as dead.

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

Verses 4, 5. The sorrows of death compassed me — That is, dangerous and deadly troubles. Or, the bands, or cords, of death, as ylbj, cheblee, may be rendered, quæ hominem quasi fune arctissime constringunt, which binds a man most closely, as with a cord, whence the word is used concerning the pains of women in labour. And the floods of ungodly men — Literally, of Belial, as in the margin. Their great multitudes, strength, and violence, broke in upon me like an irresistible flood, carrying all before it, or like a torrent came down upon me as though they would have swept me away by their fury. “Nothing,” says Dr. Delaney, “can be a finer emblem of a host of men, in their several ranks, than the waves of the sea succeeding one another in their natural order.” And when we consider them pressing forward to the destruction of their adversaries, they may be very properly termed waves of death. The sorrows — Or, cords, of hell, or of death, compassed me about — Brought me to the brink of the grave; the snares of death prevented me — Deadly snares came upon me, and almost took hold on me, before I was aware of my danger.

Ver. 4, 5. The sorrows of death compassed me about, and the snares of death were spread to take my feet. Yea, suddenly was my sun turned to darkness, when in a giddy moment I had said, my mountain is strong: I shall never be moved. Saul sought my life, and his fawning courtiers thirsted for my blood, as dogs in pursuit of game. The sons of Belial loaded me with execrations. Oh what horrors, what darkness, what anguish of hell suddenly took hold upon me. David now drank of the Saviour’s cup, in the hour and power of darkness, when his soul was exceedingly sorrowful, even unto death.

V. 6. Temple-Out of his heavenly habitation.

Verse 6. In my distress I called] His enemies had no hope of his destruction unless God should abandon him. They hoped that this was the case, and that therefore they should prevail. But God heard his cry and came down to his help; and this interference is most majestically described in the 7th and following verses. Dr. Dodd has collected some excellent observations on these verses from Chandler, Delaney, and others, which I shall transcribe, as I know not that any thing better can be offered on the subject.

Verses 6, 7. He heard out of his temple — Either, 1st, Out of his sanctuary, where he was represented as dwelling between the cherubim, in the most holy place, and where he promised to hear and answer the prayers of his people, which were either made in or directed to it. Or, 2d, Out of his heavenly habitation, which is often called his temple. Then the earth shook and trembled — Then God appeared on my behalf in a miraculous and glorious manner, and to the great terror and confusion of all mine enemies, as though they had been surprised with an earthquake, in which the earth was shaken from its foundations, and all its rocks and mountains trembled. David proceeds, in this and the eight following verses, to describe, by the sublimest expressions, the awful manner in which Jehovah came to his assistance. The imagery employed, Dr. Horne thinks, is borrowed from mount Sinai, and those tremendous circumstances which attended the delivery of the law from thence. When a monarch is angry and prepares for war, the whole kingdom is instantly in commotion. Thus universal nature is here represented as feeling the effects of its great Sovereign’s displeasure, and all the visible elements appear disordered. The description must be allowed, by all skilful and impartial judges, to be truly noble and sublime, and in the genuine spirit of poetry. “The majesty of God, and the manner in which he is represented as coming to the aid of his favourite king, surrounded with all the powers of nature as his attendants and ministers, and arming heaven and earth to fight his battles and execute his vengeance, are described in the loftiest and most striking terms. The shaking of the earth, the trembling of the mountains and pillars of heaven; the smoke that ascended out of his nostrils; the flames of devouring fire that flashed from his mouth; the heavens bending down to convey him to the battle; his riding upon a cherub, and rapidly flying on the wings of a whirlwind; his concealing his majesty in the thick clouds of heaven; the bursting of the lightnings from the horrid darkness; the uttering his voice in peals of thunder; the storm of fiery hail; the melting of the heavens, and their dissolving into floods of tempestuous rains; the cleaving of the earth, and disclosing the bottom of the hills, and the subterraneous channels, or torrents of water, by the very breath of the nostrils of the Almighty; are all of them circumstances which create admiration, excite a kind of horror, and exceed every thing of this nature that is to be found in any of the remains of heathen antiquity. The grandest pieces thereof will be found, upon comparison, infinitely short of this description of the psalmist; throughout the whole of which God is represented as a mighty warrior, going forth to fight the battles of David, and highly incensed at the opposition his enemies made to his power and authority. When he descended to the engagement, the very heavens bowed down to render his descent more awful; his military tent was substantial darkness; the voice of his thunder was the warlike alarm which sounded to the battle; the chariot in which he rode were the thick clouds of heaven, conducted by cherubs, and carried on by the irresistible force and rapid wings of an impetuous tempest; and the darts and weapons he employed were thunder-bolts, lightnings, fiery hail, deluging rains, and stormy winds! No wonder that when God thus arose, all his enemies should be scattered, and those who hated him should flee before him! It does not appear, from any part of David’s history, that there ever was literally such a storm as is here described, which proved destructive to his enemies, and salutary to himself. There might, indeed, have been such a one, though there be no particular mention of it.” But it is more probable that the whole passage is to be understood figuratively, and that by these metaphorical and lofty expressions, and this sublime description, David only meant to set forth that storm of wrath and vengeance which God had poured upon his enemies and the glorious deliverance he had thereby wrought for him. See Dodd and Chandler.

Ver. 6. In my distress, I called upon the Lord; yea, out of the depths I cried, what profit is there in my blood? What will become of thy promises at my consecration? I wept bitterly for one whole night, looking towards his holy habitation. Psalm 30:5. Then the Lord heard me out of his holy temple. He shed sweet influences abroad in my heart, pledges of future elevation, accompanied with every cheering token of his love.

6. Heard… out of his temple—God heard and answered from his holy “temple.” Hearing prayer is often put for answering. To the Hebrew all oracles, or answers, proceeded from the holy of holies in the temple, the throne and dwelling of God.

V. 7. Then-Then God appeared on my behalf in a glorious manner, to the terror and confusion of all mine enemies, which is here compared to an earthquake.

Verse 7. Then the earth shook and trembled] “In this and the following verses David describes, by the sublimest expressions and grandest terms, the majesty of God, and the awful manner in which he came to his assistance. The representation of the storm in these verses must be allowed by all skilful and impartial judges to be truly sublime and noble, and in the genuine spirit of poetry. The majesty of God, and the manner in which he is represented as coming to the aid of his favourite king, surrounded with all the powers of nature as his attendants and ministers, and arming (as it were) heaven and earth to fight his battles, and execute his vengeance, is described in the loftiest and most striking terms. The shaking of the earth; the trembling of the mountains and pillars of heaven; the smoke that drove out of his nostrils; the flames of devouring fire that flashed from his mouth; the heavens bending down to convey him to the battle; his riding upon a cherub, and rapidly flying on the wings of a whirlwind; his concealing his majesty in the thick clouds of heaven; the bursting of the lightnings from the horrid darkness; the uttering of his voice in peals of thunder; the storm of fiery hail; the melting of the heavens, and their dissolving into floods of tempestuous rain; the cleaving of the earth, and disclosing of the bottom of the hills, and the subterraneous channels or torrents of water, by the very breath of the nostrils of the Almighty; are all of them circumstances which create admiration, excite a kind of horror, and exceed every thing of this nature that is to be found in any of the remains of heathen antiquity. See Longinus on the Sublime, sec. 9, and Hesiod’s description of Jupiter fighting against the Titans, which is one of the grandest things in all pagan antiquity; though upon comparison it will be found infinitely short of this description of the psalmist’s; throughout the whole of which God is represented as a mighty warrior going forth to fight the battles of David, and highly incensed at the opposition his enemies made to his power and authority.

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

thunderbolts, lightnings, fiery hail, deluging rains, and stormy winds!

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

Verses 6, 7. He heard out of his temple — Either, 1st, Out of his sanctuary, where he was represented as dwelling between the cherubim, in the most holy place, and where he promised to hear and answer the prayers of his people, which were either made in or directed to it. Or, 2d, Out of his heavenly habitation, which is often called his temple. Then the earth shook and trembled — Then God appeared on my behalf in a miraculous and glorious manner, and to the great terror and confusion of all mine enemies, as though they had been surprised with an earthquake, in which the earth was shaken from its foundations, and all its rocks and mountains trembled. David proceeds, in this and the eight following verses, to describe, by the sublimest expressions, the awful manner in which Jehovah came to his assistance. The imagery employed, Dr. Horne thinks, is borrowed from mount Sinai, and those tremendous circumstances which attended the delivery of the law from thence. When a monarch is angry and prepares for war, the whole kingdom is instantly in commotion. Thus universal nature is here represented as feeling the effects of its great Sovereign’s displeasure, and all the visible elements appear disordered. The description must be allowed, by all skilful and impartial judges, to be truly noble and sublime, and in the genuine spirit of poetry. “The majesty of God, and the manner in which he is represented as coming to the aid of his favourite king, surrounded with all the powers of nature as his attendants and ministers, and arming heaven and earth to fight his battles and execute his vengeance, are described in the loftiest and most striking terms. The shaking of the earth, the trembling of the mountains and pillars of heaven; the smoke that ascended out of his nostrils; the flames of devouring fire that flashed from his mouth; the heavens bending down to convey him to the battle; his riding upon a cherub, and rapidly flying on the wings of a whirlwind; his concealing his majesty in the thick clouds of heaven; the bursting of the lightnings from the horrid darkness; the uttering his voice in peals of thunder; the storm of fiery hail; the melting of the heavens, and their dissolving into floods of tempestuous rains; the cleaving of the earth, and disclosing the bottom of the hills, and the subterraneous channels, or torrents of water, by the very breath of the nostrils of the Almighty; are all of them circumstances which create admiration, excite a kind of horror, and exceed every thing of this nature that is to be found in any of the remains of heathen antiquity. The grandest pieces thereof will be found, upon comparison, infinitely short of this description of the psalmist; throughout the whole of which God is represented as a mighty warrior, going forth to fight the battles of David, and highly incensed at the opposition his enemies made to his power and authority. When he descended to the engagement, the very heavens bowed down to render his descent more awful; his military tent was substantial darkness; the voice of his thunder was the warlike alarm which sounded to the battle; the chariot in which he rode were the thick clouds of heaven, conducted by cherubs, and carried on by the irresistible force and rapid wings of an impetuous tempest; and the darts and weapons he employed were thunder-bolts, lightnings, fiery hail, deluging rains, and stormy winds! No wonder that when God thus arose, all his enemies should be scattered, and those who hated him should flee before him! It does not appear, from any part of David’s history, that there ever was literally such a storm as is here described, which proved destructive to his enemies, and salutary to himself. There might, indeed, have been such a one, though there be no particular mention of it.” But it is more probable that the whole passage is to be understood figuratively, and that by these metaphorical and lofty expressions, and this sublime description, David only meant to set forth that storm of wrath and vengeance which God had poured upon his enemies and the glorious deliverance he had thereby wrought for him. See Dodd and Chandler.

Ver. 7. Then the earth shook and trembled. The God who arose for the salvation of his people in Egypt, arose for the salvation of his anointed. He shook my foes with terror, as when Sinai trembled, and the earth was afraid. The Highest gave his voice in thunders which terrified the earth.

7. Here begins the lofty description of David’s deliverances, continuing to ver. 20. The sublimity of his strain cannot be exceeded. The long years of his sufferings, his war’s, and his triumphs, come under one comprehensive glance. A traceable line of personal history is seen throughout, but the fulness of his descriptions are realized only by the Church in her struggles and victories. In this view, the psalm allies itself to the symbolism of the apocalypse. Then—When God answered his prayer and arose to judgment. The earth shook and trembled—The allusion here seems to be to Genesis 19:25: “And he overthrew those cities, and all the plain:” an earthquake attended by an eruption, as modern geological observation attests.

V. 8. There went, &c.-All these seem to be figurative expressions, denoting the greatness of his anger.

Verse 8. There went up a smoke out of his nostrils] -Or, ‘There ascended into his nostrils a smoke,’ as the words, literally rendered, signify. The ancients placed the seat of anger in the nose, or nostrils; because when the passions are warm and violent, it discovers itself by the heated vehement breath which proceeds from them. Hence the physiognomists considered open wide nostrils as a sign of an angry, fiery disposition. “This description of a smoke arising into and a fire breaking forth from the nostrils of God, denotes, by a poetical figure, the greatness of his anger and indignation.

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

Verse 8. There went up a smoke out of his nostrils, &c. — Here “the further effects of God’s indignation are represented by those of fire, which is the most terrible of the created elements, burning and consuming all before it: scorching the ground, and causing the mountains to smoke. Under this appearance God descended on the top of Sinai; thus he visited the cities of the plain; and thus he is to come at the end of time.” — Horne. In the poetical figure of the smoke issuing from God’s nostrils, the psalmist is thought to allude to the well-known circumstance, that when the passion of anger becomes warm and violent in any man it is wont to discover itself by the heated, vehement breath which proceeds from his nose and mouth. The latter clause of the verse is better rendered, Fire out of his mouth devoured, coals burned from before, or around him.

8. There went up a smoke—Compare, on Sodom, Genesis 19:27, 28; also, on Sinai, Exodus 19:18—a token of God’s majesty and his anger against sin. Fire out of his mouth—See the passages last quoted.

V. 9. Bowed-By producing thick and dark clouds, whereby the heavens seem to come down to the earth. Came-Not by change of place, but by the manifestation of his presence and power on my behalf.

Verse 9. He bowed the heavens also, and came down] —He made the heavens bend under him when he descended to take vengeance on his enemies. The psalmist seems here to express the appearance of the Divine majesty in a glorious cloud, descending from heaven, which underneath was substantially dark, but above, bright, and shining with exceeding lustre; and which, by its gradual approach to the earth, would appear as though the heavens themselves were bending down and approaching towards us.

Verse 9. He bowed the heavens — By producing thick and dark clouds, by which the heavens seemed to come down to the earth; and came down — Not by change of place, but by the manifestation of his presence and power on my behalf. In other words, he, as it were, made the heavens bend under him, when he descended to take vengeance on his and my enemies. And darkness was under his feet — The psalmist seems here to express the appearance of the Divine Majesty in a glorious cloud, descending from heaven, which, underneath, was substantially dark, but above bright, and shining with an amazing lustre; and which, by its gradual descent, would appear as if the heavens themselves were bending down and approaching toward the earth.

9. He bowed the heavens… and came down—At his command the heavens bend low, as if to convey him to battle. The imagery is partly taken from a severe thunderstorm and is partly Sinaitic. Exodus 19:20; Psalm 144:5. Darkness—Same as thick clouds, verse 11. See also Exodus 34:5; compare Psalm 97:2. They were as the floor of his pavilion. Nahum (Nahum 1:3) calls them, “the dust of his feet.”

V. 10. Cherub-Or, upon the cherubim, upon the angels, who are also called God’s chariots, Psalm 68:17, upon which he is said to sit and ride. All which is not to be understood grossly, but only to denote God’s using the ministry of angels, in raising such storms and tempests. Fly-As swiftly as the wind.

Verse 10. He rode upon a cherub, and did fly] -That is, as it is immediately explained, Yea, he did fly upon the wings of the wind. God was in the storm, and by the ministry of angels guided the course of it, and drove it on with such an impetuous force as nothing could withstand. He ‘rides in the whirlwind and directs the storm.’ Angels are in a peculiar sense the attendants and messengers of the Almighty, whom he employs as his ministers in effecting many of those great events which take place in the administration of his providence; and particularly such as manifest his immediate interposition in the extraordinary judgments which he inflicts for the punishment of sinful nations. See Psalm 103:20; 104:4. The cherub is particularly mentioned as an emblem of the Divine presence, and especially as employed in supporting and conveying the chariot of the Almighty, when he is represented as riding in his majesty through the firmament of heaven:—

——Forth rush’d with whirlwind sound

The chariot of paternal Deity;

Flashing thick flames, wheel within wheel undrawn,

Itself instinct with spirit, but convey’d

By four cherubic shapes.

Par. Lost, lib. vi.

This seems to be the image intended to be conveyed in the place before us. “He rode upon a cherub, and did fly; he flew on the wings of the wind,” i.e., the cherub supported and led on the tempest, in which the Almighty rode as in his chariot. This is agreeable to the office elsewhere ascribed to the cherubim. Thus they supported the mercy-seat, which was peculiarly the throne of God under the Jewish economy. God is expressly said to “make the clouds his chariot,” Psalm 104:3; and to “ride upon a swift cloud,” Isaiah 19:1: so that “riding upon a cherub,” and “riding upon a swift cloud,” is riding in the cloud as his chariot, supported and guided by the ministry of the cherubim. The next clause in the parallel place of Samuel is, “He was seen on the wings of the wind;” ary yera, he was seen, being used for ady yede, he flew, d daleth being changed into r resh. Either of them may be the true reading, for the MSS. are greatly divided on these places; but on the whole aryw vaiyera appears to be the better reading: “And he was seen on the wings of the wind.” As the original has been supposed by adequate judges to exhibit a fine specimen of that poetry which, in the choice of its terms, conveys both sense and sound, I will again lay it before the reader, as I have done in the parallel place, 2 Samuel 22:2. The words in italic {Hebrew} to be read from right to left.

ã[yw bwrk l[ bkryw

vaiyaoph kerub al vayirkab

And he rode upon a cherub, and did fly!

jwr ypnk l[ adyw

ruach canphey al waiyede

Yea, he flew on the wings of the wind!

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

Full royally he rode;

And on the wings of mighty winds

Came flying all abroad.”

Even the old Anglo-Scottish Psalter has not done amiss:— And he steygh aboven cherubyn and he flow;

He flow aboven the fethers of wyndes.

Verse 10. He rode upon a cherub, and did fly — Or, upon the cherubim, upon the angels who are so called, (Genesis 3:24,) and who are also termed God’s chariots, (Psalm 68:17,) upon which he is said to sit and ride, which is not to be understood literally and grossly, but only figuratively, to denote God’s using the ministry of angels in raising such storms and tempests as are here described, whether they be interpreted literally or figuratively, and especially in effecting many of those great events which take place in the administration of his providence; and particularly such as manifest his immediate interposition in the extraordinary judgments by which he punishes sinful nations, or in the remarkable deliverances which he works out for his people. Yea, he did fly upon the wings of the wind — As swiftly as the wind. He came to my rescue with all speed.

Ver. 10. He rode upon a cherub, and did fly—upon the wings of the wind, when his glory shone out on mount Sinai with lustre insupportable to eyes of flesh, even to mount Seir. Deuteronomy 33:2, 26. Judges 5:4. Ezekiel 1. 4. 10.

10. He rode upon a cherub—The plural is cherubim, and the word commonly occurs in this form. The name is given to those beings which are supposed to symbolize the direct agencies employed to execute the divine will, and who thus stand as the immediate representatives of God, (Genesis 3:24,) answering to the tessara zwa (four living creatures) of the apocalypse, (Revelation 4:6, et al.,) and unfortunately translated beasts in our English Bible. The same are the µybwrk (cherubim) of Ezekiel 10, and the four twyj (living creatures) of Ezekiel 1. The cherubim seem to represent the beneficent and avenging attributes of God. See note on Psalm 80:1. In 1 Chronicles 28:18, compare “chariot of the cherubim” with Psalm 68:17. Yea, he did fly—Literally, he flew swiftly. The verb denotes the rapid flight of birds of prey, as in Deuteronomy 28:49; Jeremiah 48:10. Ainsworth supposes it means the glancing of those swift-winged birds which fly with a swing, as when they swoop for their prey.

V. 11. Darkness-He covered himself with dark clouds. Waters-Watery vapours.

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

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

Verse 11. He made darkness his secret place — Or, his hiding place: his covert, says Dr. Waterland; his tent, says Chandler. He covered himself with dark clouds. God is frequently represented as surrounded with clouds, in the sacred writings; this representation is peculiarly proper in this place, as thick, heavy clouds, deeply charged, and with lowering aspects, are always the forerunners and attendants of a tempest, and greatly heighten the horrors of the appearance; and the representation of them, as spreading around the Almighty for his pavilion and tent, is truly poetical and grand. And, as storms and tempests in the air are often instruments of the divine displeasure, they are therefore here selected with great propriety as figures of it; and God, who has the whole artillery of the aerial regions at his command, and holds the reins of whirlwinds in his hand, and directs their impetuous course through the world when and how he pleases, is here fifty represented as employing them against his enemies in the day of battle and war.

Ver. 11. He made darkness his secret place, Though he dwells in light, yet he veiled himself to mortal eyes in the thickest clouds of heaven, while his lightnings ignited the coals on the altar, and shook the earth with peals of thunder. So when the true David was persecuted, the sun was enshrouded, the rocks were rent, and the dead arose. Exodus 19:18. Joshua 10:10.

11. Darkness his secret place—Compare verse 9 and Psalm 97:2. The allusion is to Deuteronomy 4:11. His pavilion… dark waters and thick clouds—Tempestuous storm clouds were his military tent. See Psalm 104:3.

V. 12. At-His glorious and powerful appearance. Passed-Or, passed away, vanished, being dissolved into showers.

Verse 12. At the brightness that was before him his thick clouds passed] The word hgn nogah signifies the lightning. This goes before him: the flash is seen before the thunder is heard, and before the rain descends; and then the thick cloud passes. Its contents are precipitated on the earth, and the cloud is entirely dissipated.

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

Verse 12. At the brightness that was before him, &c. — Schultens, Waterland, and some others, translate this verse, At his lightning, his clouds swelled and burst out into hail-stones and balls of fire. The meaning is, that through the lightning his clouds fermented, that is, swelled, and, as it were, boiled over, being rarefied by the heat. In the former part of this description, the clouds are represented as condensed, heavy, and lowering, ready to burst out with all the fury of a tempest; and here, as beginning to disburden and discharge themselves, by the eruption of the lightning in fire, flames, and hail-stones mixed. The abrupt manner in which the burning coals and hail-stones are mentioned, points out the sudden and impetuous fall of them. The words rendered coals of fire here signify living, burning coals. Where the lightning fell it devoured all before it, and turned whatever it touched into burning embers. See Chandler and Dodd.

Ver. 12. Hailstones and coals of fire; ignited iron ores, vulgarly called thunderbolts. In addition to the note on Joshua 10:11, an intelligent farmer was heard to say that during a thunder storm in Hampshire, small stones like iron ores had dropped from the clouds on the footpath in an open field. They were no doubt ignited when they fell.

12. Up to this point, from verse 7, we have a description of the prelude and portents of deliverance. Jehovah has now descended to the scene of action, and the dreadful battle begins. At the brightness… before him—At the effulgence of his divine glory which preceded him. His thick clouds passed—That is, the storm clouds charged with thunderbolts passed on to the point where they were to accomplish the judicial purpose of God. Hail stones and coals of fire—The clouds were surcharged, armed, with hail and fire. The description is highly military.

Verse 13. The Lord also thundered in the heavens, and the Highest gave his voice] And then followed the hail and coals of fire. The former verse mentioned the lightning, with its effects; this gives us the report of the thunder, and the increasing storm of hail and fire that attended it. Some think the words hail-stones and coals of fire are entered here by some careless transcribers from the preceding verse; and it is true that they are wanting in the Septuagint and the Arabic, in the parallel place in 2 Samuel, and in five of Kennicott’s and Deuteronomy Rossi’s MSS. I should rather, with Bishop Horsley, suppose them to be an interpolation in the preceding verse: or in that to have been borrowed from this; for this most certainly is their true place.

Verses 13, 14. The Lord also thundered, &c. — The preceding verse mentioned the lightning with its effects; this gives us the report of the thunder, and the increasing storm of hail and fire that attended it. Yea, he sent out his arrows — Namely, lightnings, as it is expressed in the next clause; and scattered them — Namely, mine enemies, which is sufficiently understood from verses 3 and 17, and from the whole context. Thus magnificently does the psalmist describe the discharge of the celestial artillery upon God’s enemies. Terrible was the execution of the divine vengeance upon them, “as when lightnings and thunders, hail-stones and balls of fire, making their way through the dark clouds which contain them, strike terror and dismay into the hearts of men. Such is the voice, and such are the arrows of the Lord Almighty, wherewith he discomfiteth all who oppose the execution of his counsels, and obstruct the salvation of his chosen. Every display and description of this sort, and indeed every thunder-storm which we behold, should remind us of that exhibition of power and vengeance which is hereafter to accompany the general resurrection.” — Horne.

13. The Lord also thundered… Highest gave his voice—This was the word of command to the elements to discharge their burden of wrath upon his enemies. Hail… and coals of fire—The allusion is to Exodus 9:24; Joshua 10:11. Compare “hot thunderbolts,” Psalm 78:48; on which see note.

V. 14. Arrows-Lightnings. Them-Mine enemies.

Verse 14. He sent out his arrows—he shot out lightnings] I believe the latter clause to be an illustration of the former. He sent out his arrows— that is, he shot out lightnings; for lightnings are the arrows of the Lord, and there is something very like the arrowhead apparent in the zigzag lightning. Sense and sound are wonderfully combined in the Hebrew of this last clause: ויהמם br וברכים uberakim rab vaihummem, “and thunderings he multiplied and confounded them.” Who does not hear the bursting, brattling, and pounding of thunder in these words? See Delaney?

Verses 13, 14. The Lord also thundered, &c. — The preceding verse mentioned the lightning with its effects; this gives us the report of the thunder, and the increasing storm of hail and fire that attended it. Yea, he sent out his arrows — Namely, lightnings, as it is expressed in the next clause; and scattered them — Namely, mine enemies, which is sufficiently understood from verses 3 and 17, and from the whole context. Thus magnificently does the psalmist describe the discharge of the celestial artillery upon God’s enemies. Terrible was the execution of the divine vengeance upon them, “as when lightnings and thunders, hail-stones and balls of fire, making their way through the dark clouds which contain them, strike terror and dismay into the hearts of men. Such is the voice, and such are the arrows of the Lord Almighty, wherewith he discomfiteth all who oppose the execution of his counsels, and obstruct the salvation of his chosen. Every display and description of this sort, and indeed every thunder-storm which we behold, should remind us of that exhibition of power and vengeance which is hereafter to accompany the general resurrection.” — Horne.

Ver. 14. He sent out his arrows; his flashes of lightning, as is mostly explained; to scatter his foes, and drown the Egyptians, when he laid open the channels of the Red sea. This was the age of marvels, to revive a religion almost extinguished by oppression.

14. And discomfited them—He troubled and defeated them. Here ends the battle, and from this point dates the deliverance.

V. 15. Discovered-By mighty earthquakes, which overturned the earth, and made its lower parts visible.

Verse 15. The channels of water were seen] This must refer to an earthquake; for in such cases, the ground being rent, water frequently gushes out at the fissures, and often rises to a tremendous height. Whole rivers were poured out of the chasms made by the earthquake in Jamaica, A. D. 1694; and new lakes of water were formed, covering a thousand acres of land!

Verse 15. Then the channels of waters were seen — This is a description of the effects of the earthquake, by which the earth was rent in sunder, and such clefts made in it that the subterraneous passages of the waters were discovered, as has frequently been the case in violent earthquakes, whole rivers of waters sometimes issuing from the clefts, and spouting up a great height into the air. The foundations of the world were discovered — That is, Such large and deep chasms, or apertures, were made by the violence of the shock that the lower parts of the earth were laid open to view, and made perfectly visible.

15. Then—Emphatic: when the divine judgments had been fully executed. The psalmist describes (to verse 19) the wonderful effects of the divine interference. Channels of waters—In the parallel place (2 Samuel 22:16) it reads, “channels of the sea.” The plural denotes the Red Sea and Jordan. Exodus 14:21, 22; Joshua 3:15-17. Foundations of the world—The Hebrews had no knowledge of the interior of the earth below the bottom of the sea and the rocky foundations of the mountains. Jonah 2:6. The figure is in harmony with ancient geogony, and poetically admissible in any age. See notes on Psalm 24:2, and 104:5, 9.

Verse 16. He drew me out of many waters.] Here the allusion is still carried on. The waters thus poured out were sweeping the people away; but God, by a miraculous interference, sent and drew David out. Sometimes waters are used to denote multitudes of people; and here the word may have that reference; multitudes were gathered together against David, but God delivered him from them all. This seems to be countenanced by the following verse.

Verses 16-18. He sent from above — This may either denote, in general, that God assisted him by his divine power to overcome and deliver himself from his enemies, and thereby extricate himself from his troubles, or that he sent his angels from heaven to protect and rescue him from the many dangers that surrounded him; which he figuratively calls drawing him out of great waters — Afflictions and great calamities being frequently represented by deep waters and floods in the sacred writings. Or, as Theodoret thinks, by these waters, he means the strong enemies mentioned in the next verse. They prevented me in the day of my calamity — They were too crafty for me, and had almost surprised me, coming upon me suddenly, unawares, when I was unprepared and helpless; and would have destroyed me, had not God upheld and supported me when I was in danger of perishing. But God was my stay — They could not prevent him; and, what a staff is to one who is ready to fall, that was God to me in the time of my extremity.

Ver. 16. He sent from above; by his Angel of the covenant, or his Word; and drew me out of many waters, troubles, dangers and death, and delivered me from Saul, my strong enemy.

16. He sent from above—See the full expression, Psalm 144:7. The dawn of the psalmist’s deliverance breaks from on high. He drew me out of many waters—An expression probably borrowed by David from the deliverance of Moses from the waters of the Nile. A hand “from above” drew him out. The verb hvm, (to draw out,) occurs nowhere else but in Exodus 2:10, and 2 Samuel 22:17. “Many waters” symbolically denote multitudes of people, especially of different tongues, (Revelation 17:15,) such as composed ancient armies. Jeremiah 47:2.

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

Verses 16-18. He sent from above — This may either denote, in general, that God assisted him by his divine power to overcome and deliver himself from his enemies, and thereby extricate himself from his troubles, or that he sent his angels from heaven to protect and rescue him from the many dangers that surrounded him; which he figuratively calls drawing him out of great waters — Afflictions and great calamities being frequently represented by deep waters and floods in the sacred writings. Or, as Theodoret thinks, by these waters, he means the strong enemies mentioned in the next verse. They prevented me in the day of my calamity — They were too crafty for me, and had almost surprised me, coming upon me suddenly, unawares, when I was unprepared and helpless; and would have destroyed me, had not God upheld and supported me when I was in danger of perishing. But God was my stay — They could not prevent him; and, what a staff is to one who is ready to fall, that was God to me in the time of my extremity.

17. My strong enemy—The singular may be taken collectively for all his enemies; or, more probably, as pointing to Saul, who in the title of the psalm holds this distinction.

V. 18. Prevented-They had almost surprized me.

Verse 18. They prevented me in the day of my calamity] They took advantage of the time in which I was least able to make head against them, and their attack was sudden and powerful. I should have been overthrown, but the Lord was my stay. He had been nearly exhausted by the fatigue of the day, when the giant availed himself of this advantage.

Verses 16-18. He sent from above — This may either denote, in general, that God assisted him by his divine power to overcome and deliver himself from his enemies, and thereby extricate himself from his troubles, or that he sent his angels from heaven to protect and rescue him from the many dangers that surrounded him; which he figuratively calls drawing him out of great waters — Afflictions and great calamities being frequently represented by deep waters and floods in the sacred writings. Or, as Theodoret thinks, by these waters, he means the strong enemies mentioned in the next verse. They prevented me in the day of my calamity — They were too crafty for me, and had almost surprised me, coming upon me suddenly, unawares, when I was unprepared and helpless; and would have destroyed me, had not God upheld and supported me when I was in danger of perishing. But God was my stay — They could not prevent him; and, what a staff is to one who is ready to fall, that was God to me in the time of my extremity.

18. They prevented me—They met me in a hostile manner. The Hebrew word for “prevented” means, they stood before me.

V. 19. Brought-Out of my straits and difficulties, into a state of freedom and comfort. So he ascribes all his mercies to God’s good pleasure, as the first spring of them.

Verse 19. He brought me forth also into a large place] He enabled me to clear the country of my foes, who had before cooped me up in holes and corners. This appears to be the allusion.

Verse 19. He brought me forth also — Out of my straits and difficulties; out of the little caves in which I was shut up and imprisoned; into a large place — Into a state of freedom, and plenty, and comfort. David was several times shut up in close confinement in rocks and caverns; but God had now set him at liberty, and placed him in such happy circumstances that he could live and act with the utmost freedom, without any constraint of his enemies, or danger of his person. Because he delighted in me — Or, loved me, or had good will toward me, as yb xpj, chapetz bi, commonly signifies. Whereby he ascribes all his mercies to God’s good pleasure and free grace, as the first spring of them. Which he thought fit to premise, lest the following expressions should seem to savour of boasting of his own merits, which he often disclaims.

19. Large place—A roomy place—a phrase indicating freedom and safety, complete deliverance. Psalm 31:8; 4:1. Because he delighted in me— Compare 1 John 3:22.

V. 20. Righteousness-Just cause. The innocency of my actions towards Saul, from whose blood I kept my hands pure.

Verse 20. The Lord rewarded me] David proceeds to give the reasons why God had so marvellously interposed in his behalf.

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

Verses 20-24. The Lord rewarded me according to my righteousness — “Commentators have been much perplexed,” says Dr. Horne, “to account for these unlimited claims to righteousness made by David, and that long after the matter of Uriah, and toward the close of life. Certain, indeed, it is,” adds he, “that the expressions considered as David’s must be confined, either to his steadfast adherence to the true worship, in opposition to idolatry, or to his innocence with regard to some particular crimes falsely alleged against him by his adversaries. But if the Psalm be prophetical, and sung by the victorious monarch in the person of King Messiah, then do the verses now before us no less exactly than beautifully delineate that all-perfect righteousness wrought by the Redeemer, in consequence of which he obtained deliverance for himself and his people.” Most commentators, however, are, and have always been, of opinion, that David spoke here in his own person, and not in the person of the Messiah, to whom no part of the Psalm, upon a fair construction, except the last two verses, appears to have any reference. But as, by rewarding and recompensing him, David chiefly meant the Lord’s delivering him from Saul and his other enemies that then were, and exalting him to the throne of Judah and Israel; so he must of necessity be understood as speaking principally of his righteousness, and the cleanness of his hands, prior to that period. And, certainly, in that former part of his life, “no instance can be alleged against him,” as Dr. Dodd observes, “in which he violated the known precepts of religion and virtue, enjoined by that constitution he was under;” and therefore, conscious of his integrity thus far, he might justly glory and rejoice that God, who was a witness to it, had thus bountifully rewarded it. And, as to his great sin in the matter of Uriah, wherein he highly offended and greatly dishonoured God, and for which God chastised him for many years, by various calamities, his repentance for that dreadful crime, or rather, for that complication of crimes, was so sincere, and the fruits and proofs of it were so manifest, that God was pleased to remove the judgments by which he had corrected him, and to deliver him from his rebellious son Absalom and his party, and from all the other enemies that rose up against him. Many learned men, however, are of opinion that David did not compose this Psalm after his sin in the matter of Uriah, much less in his old age, but rather in his younger days upon his deliverance from Saul, and the other enemies who persecuted him in Saul’s days, and opposed his advancement to the crown. This, they suppose, appears from the title of the Psalm, compared with 2 Samuel 22:1. Dr. Delaney thinks he wrote the greater part of it soon after the deliverance he obtained from Saul’s messengers, when they were sent to his house to take him, and when he was let down by Michal out of the window, and escaped over the garden or city-wall: and he thinks the 29th verse refers to this escape, and is a proof that he penned the Psalm on that occasion. But Dr. Dodd, and many others think it was composed some time after he was put in peaceable possession of the kingdom, and had introduced the ark into Jerusalem. If either of these opinions be correct, he wrote the Psalm before his fall, and while his character was quite unblemished. But be this as it may, if he wrote it even after that unhappy event, it must also have been written after his repentance, and after he was become a new creature in heart and life: and it does not appear, on a candid examination of the particulars included in the account which he here gives of the uprightness of his conduct, that there is any clause or expression contained in it which will not admit of a fair and easy interpretation, in perfect consistency with his real character, according to the delineation which the inspired writers of his history have given of it. The following short explication of the passage, chiefly taken from Bishop Patrick’s paraphrase, it is thought, makes this evident.

The Lord rewarded me, &c. — The Lord knew that I was unjustly persecuted, and therefore rewarded me according to the integrity and purity of my actions, as I was never guilty of that whereof they accused me. For (verse 21) I have kept the ways of the Lord — I never took any unlawful courses for my deliverance; and have not wickedly departed from my God — But when Saul, my great enemy, (who maliciously and unweariedly sought my life,) fell into my hands, and I had it in my power and was urged to kill him, I would not do it, because he was the Lord’s anointed: nor did I ever injure him or his party. For (verse 22) all his (God’s) judgments were before me, &c. — I laid his precepts before me as the rule of my actions, and did not put them away, or bid them, as it were, stand aside. I was also (verse 23) upright before him — I chose rather to suffer any thing than lose my integrity; and I kept myself from mine iniquity — How unjustly soever my enemies dealt with me, I would not imitate them, but though I could not hinder their iniquity, I kept myself from that, which, if I had committed it, would have been mine; guarding especially against that sin to which I was most inclined or tempted. Therefore (verse 24) hath the Lord recompensed me, &c. — He who administers all things with the greatest justice and the greatest goodness heard my prayer, and dealt with me according to my innocent intentions, which would not suffer me to act unmercifully or unjustly toward Saul in any respect, much less to defile my hands with his blood.

Ver. 20, 24. The Lord rewarded me according to my righteousness; that is, according to the equity of my cause, having neither sought the crown, nor in any thing been disloyal to the king. And though a sinful man, I have been preserved from idolatry, and have adhered to the law of the Lord.

20. According to my righteousness—Verses 20-26 seem to date the psalm before David’s great sin. But he specially appeals to his righteousness as relating to the causes of his wars, for which he had given no provocation. In this his history vindicates him. The frank and positive character of David is here brought out. If he has sinned, his confessions and repentance are open and hearty. If he has acted uprightly, he stands firm in his innocence.

Verse 21. I have kept the ways of the Lord] I was neither an infidel nor a profligate; I trusted in God, and carefully observed all the ordinances of his religion.

Verses 20-24. The Lord rewarded me according to my righteousness — “Commentators have been much perplexed,” says Dr. Horne, “to account for these unlimited claims to righteousness made by David, and that long after the matter of Uriah, and toward the close of life. Certain, indeed, it is,” adds he, “that the expressions considered as David’s must be confined, either to his steadfast adherence to the true worship, in opposition to idolatry, or to his innocence with regard to some particular crimes falsely alleged against him by his adversaries. But if the Psalm be prophetical, and sung by the victorious monarch in the person of King Messiah, then do the verses now before us no less exactly than beautifully delineate that all-perfect righteousness wrought by the Redeemer, in consequence of which he obtained deliverance for himself and his people.” Most commentators, however, are, and have always been, of opinion, that David spoke here in his own person, and not in the person of the Messiah, to whom no part of the Psalm, upon a fair construction, except the last two verses, appears to have any reference. But as, by rewarding and recompensing him, David chiefly meant the Lord’s delivering him from Saul and his other enemies that then were, and exalting him to the throne of Judah and Israel; so he must of necessity be understood as speaking principally of his righteousness, and the cleanness of his hands, prior to that period. And, certainly, in that former part of his life, “no instance can be alleged against him,” as Dr. Dodd observes, “in which he violated the known precepts of religion and virtue, enjoined by that constitution he was under;” and therefore, conscious of his integrity thus far, he might justly glory and rejoice that God, who was a witness to it, had thus bountifully rewarded it. And, as to his great sin in the matter of Uriah, wherein he highly offended and greatly dishonoured God, and for which God chastised him for many years, by various calamities, his repentance for that dreadful crime, or rather, for that complication of crimes, was so sincere, and the fruits and proofs of it were so manifest, that God was pleased to remove the judgments by which he had corrected him, and to deliver him from his rebellious son Absalom and his party, and from all the other enemies that rose up against him. Many learned men, however, are of opinion that David did not compose this Psalm after his sin in the matter of Uriah, much less in his old age, but rather in his younger days upon his deliverance from Saul, and the other enemies who persecuted him in Saul’s days, and opposed his advancement to the crown. This, they suppose, appears from the title of the Psalm, compared with 2 Samuel 22:1. Dr. Delaney thinks he wrote the greater part of it soon after the deliverance he obtained from Saul’s messengers, when they were sent to his house to take him, and when he was let down by Michal out of the window, and escaped over the garden or city-wall: and he thinks the 29th verse refers to this escape, and is a proof that he penned the Psalm on that occasion. But Dr. Dodd, and many others think it was composed some time after he was put in peaceable possession of the kingdom, and had introduced the ark into Jerusalem. If either of these opinions be correct, he wrote the Psalm before his fall, and while his character was quite unblemished. But be this as it may, if he wrote it even after that unhappy event, it must also have been written after his repentance, and after he was become a new creature in heart and life: and it does not appear, on a candid examination of the particulars included in the account which he here gives of the uprightness of his conduct, that there is any clause or expression contained in it which will not admit of a fair and easy interpretation, in perfect consistency with his real character, according to the delineation which the inspired writers of his history have given of it. The following short explication of the passage, chiefly taken from Bishop Patrick’s paraphrase, it is thought, makes this evident.

The Lord rewarded me, &c. — The Lord knew that I was unjustly persecuted, and therefore rewarded me according to the integrity and purity of my actions, as I was never guilty of that whereof they accused me. For (verse 21) I have kept the ways of the Lord — I never took any unlawful courses for my deliverance; and have not wickedly departed from my God — But when Saul, my great enemy, (who maliciously and unweariedly sought my life,) fell into my hands, and I had it in my power and was urged to kill him, I would not do it, because he was the Lord’s anointed: nor did I ever injure him or his party. For (verse 22) all his (God’s) judgments were before me, &c. — I laid his precepts before me as the rule of my actions, and did not put them away, or bid them, as it were, stand aside. I was also (verse 23) upright before him — I chose rather to suffer any thing than lose my integrity; and I kept myself from mine iniquity — How unjustly soever my enemies dealt with me, I would not imitate them, but though I could not hinder their iniquity, I kept myself from that, which, if I had committed it, would have been mine; guarding especially against that sin to which I was most inclined or tempted. Therefore (verse 24) hath the Lord recompensed me, &c. — He who administers all things with the greatest justice and the greatest goodness heard my prayer, and dealt with me according to my innocent intentions, which would not suffer me to act unmercifully or unjustly toward Saul in any respect, much less to defile my hands with his blood.

Ver. 20, 24. The Lord rewarded me according to my righteousness; that is, according to the equity of my cause, having neither sought the crown, nor in any thing been disloyal to the king. And though a sinful man, I have been preserved from idolatry, and have adhered to the law of the Lord.

V. 22. Judgments-I diligently studied and considered them.

Verse 22. All his judgments were before me] I kept his law before my eyes, that I might see my duty and know how to walk and please God.

Verses 20-24. The Lord rewarded me according to my righteousness — “Commentators have been much perplexed,” says Dr. Horne, “to account for these unlimited claims to righteousness made by David, and that long after the matter of Uriah, and toward the close of life. Certain, indeed, it is,” adds he, “that the expressions considered as David’s must be confined, either to his steadfast adherence to the true worship, in opposition to idolatry, or to his innocence with regard to some particular crimes falsely alleged against him by his adversaries. But if the Psalm be prophetical, and sung by the victorious monarch in the person of King Messiah, then do the verses now before us no less exactly than beautifully delineate that all-perfect righteousness wrought by the Redeemer, in consequence of which he obtained deliverance for himself and his people.” Most commentators, however, are, and have always been, of opinion, that David spoke here in his own person, and not in the person of the Messiah, to whom no part of the Psalm, upon a fair construction, except the last two verses, appears to have any reference. But as, by rewarding and recompensing him, David chiefly meant the Lord’s delivering him from Saul and his other enemies that then were, and exalting him to the throne of Judah and Israel; so he must of necessity be understood as speaking principally of his righteousness, and the cleanness of his hands, prior to that period. And, certainly, in that former part of his life, “no instance can be alleged against him,” as Dr. Dodd observes, “in which he violated the known precepts of religion and virtue, enjoined by that constitution he was under;” and therefore, conscious of his integrity thus far, he might justly glory and rejoice that God, who was a witness to it, had thus bountifully rewarded it. And, as to his great sin in the matter of Uriah, wherein he highly offended and greatly dishonoured God, and for which God chastised him for many years, by various calamities, his repentance for that dreadful crime, or rather, for that complication of crimes, was so sincere, and the fruits and proofs of it were so manifest, that God was pleased to remove the judgments by which he had corrected him, and to deliver him from his rebellious son Absalom and his party, and from all the other enemies that rose up against him. Many learned men, however, are of opinion that David did not compose this Psalm after his sin in the matter of Uriah, much less in his old age, but rather in his younger days upon his deliverance from Saul, and the other enemies who persecuted him in Saul’s days, and opposed his advancement to the crown. This, they suppose, appears from the title of the Psalm, compared with 2 Samuel 22:1. Dr. Delaney thinks he wrote the greater part of it soon after the deliverance he obtained from Saul’s messengers, when they were sent to his house to take him, and when he was let down by Michal out of the window, and escaped over the garden or city-wall: and he thinks the 29th verse refers to this escape, and is a proof that he penned the Psalm on that occasion. But Dr. Dodd, and many others think it was composed some time after he was put in peaceable possession of the kingdom, and had introduced the ark into Jerusalem. If either of these opinions be correct, he wrote the Psalm before his fall, and while his character was quite unblemished. But be this as it may, if he wrote it even after that unhappy event, it must also have been written after his repentance, and after he was become a new creature in heart and life: and it does not appear, on a candid examination of the particulars included in the account which he here gives of the uprightness of his conduct, that there is any clause or expression contained in it which will not admit of a fair and easy interpretation, in perfect consistency with his real character, according to the delineation which the inspired writers of his history have given of it. The following short explication of the passage, chiefly taken from Bishop Patrick’s paraphrase, it is thought, makes this evident.

The Lord rewarded me, &c. — The Lord knew that I was unjustly persecuted, and therefore rewarded me according to the integrity and purity of my actions, as I was never guilty of that whereof they accused me. For (verse 21) I have kept the ways of the Lord — I never took any unlawful courses for my deliverance; and have not wickedly departed from my God — But when Saul, my great enemy, (who maliciously and unweariedly sought my life,) fell into my hands, and I had it in my power and was urged to kill him, I would not do it, because he was the Lord’s anointed: nor did I ever injure him or his party. For (verse 22) all his (God’s) judgments were before me, &c. — I laid his precepts before me as the rule of my actions, and did not put them away, or bid them, as it were, stand aside. I was also (verse 23) upright before him — I chose rather to suffer any thing than lose my integrity; and I kept myself from mine iniquity — How unjustly soever my enemies dealt with me, I would not imitate them, but though I could not hinder their iniquity, I kept myself from that, which, if I had committed it, would have been mine; guarding especially against that sin to which I was most inclined or tempted. Therefore (verse 24) hath the Lord recompensed me, &c. — He who administers all things with the greatest justice and the greatest goodness heard my prayer, and dealt with me according to my innocent intentions, which would not suffer me to act unmercifully or unjustly toward Saul in any respect, much less to defile my hands with his blood.

Ver. 20, 24. The Lord rewarded me according to my righteousness; that is, according to the equity of my cause, having neither sought the crown, nor in any thing been disloyal to the king. And though a sinful man, I have been preserved from idolatry, and have adhered to the law of the Lord.

Verse 23. I was also upright] The times in which David was most afflicted were the times of his greatest uprightness. Adversity was always to him a time of spiritual prosperity.

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

Verses 20-24. The Lord rewarded me according to my righteousness — “Commentators have been much perplexed,” says Dr. Horne, “to account for these unlimited claims to righteousness made by David, and that long after the matter of Uriah, and toward the close of life. Certain, indeed, it is,” adds he, “that the expressions considered as David’s must be confined, either to his steadfast adherence to the true worship, in opposition to idolatry, or to his innocence with regard to some particular crimes falsely alleged against him by his adversaries. But if the Psalm be prophetical, and sung by the victorious monarch in the person of King Messiah, then do the verses now before us no less exactly than beautifully delineate that all-perfect righteousness wrought by the Redeemer, in consequence of which he obtained deliverance for himself and his people.” Most commentators, however, are, and have always been, of opinion, that David spoke here in his own person, and not in the person of the Messiah, to whom no part of the Psalm, upon a fair construction, except the last two verses, appears to have any reference. But as, by rewarding and recompensing him, David chiefly meant the Lord’s delivering him from Saul and his other enemies that then were, and exalting him to the throne of Judah and Israel; so he must of necessity be understood as speaking principally of his righteousness, and the cleanness of his hands, prior to that period. And, certainly, in that former part of his life, “no instance can be alleged against him,” as Dr. Dodd observes, “in which he violated the known precepts of religion and virtue, enjoined by that constitution he was under;” and therefore, conscious of his integrity thus far, he might justly glory and rejoice that God, who was a witness to it, had thus bountifully rewarded it. And, as to his great sin in the matter of Uriah, wherein he highly offended and greatly dishonoured God, and for which God chastised him for many years, by various calamities, his repentance for that dreadful crime, or rather, for that complication of crimes, was so sincere, and the fruits and proofs of it were so manifest, that God was pleased to remove the judgments by which he had corrected him, and to deliver him from his rebellious son Absalom and his party, and from all the other enemies that rose up against him. Many learned men, however, are of opinion that David did not compose this Psalm after his sin in the matter of Uriah, much less in his old age, but rather in his younger days upon his deliverance from Saul, and the other enemies who persecuted him in Saul’s days, and opposed his advancement to the crown. This, they suppose, appears from the title of the Psalm, compared with 2 Samuel 22:1. Dr. Delaney thinks he wrote the greater part of it soon after the deliverance he obtained from Saul’s messengers, when they were sent to his house to take him, and when he was let down by Michal out of the window, and escaped over the garden or city-wall: and he thinks the 29th verse refers to this escape, and is a proof that he penned the Psalm on that occasion. But Dr. Dodd, and many others think it was composed some time after he was put in peaceable possession of the kingdom, and had introduced the ark into Jerusalem. If either of these opinions be correct, he wrote the Psalm before his fall, and while his character was quite unblemished. But be this as it may, if he wrote it even after that unhappy event, it must also have been written after his repentance, and after he was become a new creature in heart and life: and it does not appear, on a candid examination of the particulars included in the account which he here gives of the uprightness of his conduct, that there is any clause or expression contained in it which will not admit of a fair and easy interpretation, in perfect consistency with his real character, according to the delineation which the inspired writers of his history have given of it. The following short explication of the passage, chiefly taken from Bishop Patrick’s paraphrase, it is thought, makes this evident.

The Lord rewarded me, &c. — The Lord knew that I was unjustly persecuted, and therefore rewarded me according to the integrity and purity of my actions, as I was never guilty of that whereof they accused me. For (verse 21) I have kept the ways of the Lord — I never took any unlawful courses for my deliverance; and have not wickedly departed from my God — But when Saul, my great enemy, (who maliciously and unweariedly sought my life,) fell into my hands, and I had it in my power and was urged to kill him, I would not do it, because he was the Lord’s anointed: nor did I ever injure him or his party. For (verse 22) all his (God’s) judgments were before me, &c. — I laid his precepts before me as the rule of my actions, and did not put them away, or bid them, as it were, stand aside. I was also (verse 23) upright before him — I chose rather to suffer any thing than lose my integrity; and I kept myself from mine iniquity — How unjustly soever my enemies dealt with me, I would not imitate them, but though I could not hinder their iniquity, I kept myself from that, which, if I had committed it, would have been mine; guarding especially against that sin to which I was most inclined or tempted. Therefore (verse 24) hath the Lord recompensed me, &c. — He who administers all things with the greatest justice and the greatest goodness heard my prayer, and dealt with me according to my innocent intentions, which would not suffer me to act unmercifully or unjustly toward Saul in any respect, much less to defile my hands with his blood.

Ver. 20, 24. The Lord rewarded me according to my righteousness; that is, according to the equity of my cause, having neither sought the crown, nor in any thing been disloyal to the king. And though a sinful man, I have been preserved from idolatry, and have adhered to the law of the Lord.

23. Mine iniquity—The iniquity that a king in my circumstances is exposed to, such as ambition, pride, revenge, forgetfulness of God. All conditions of life have their besetting sins. Hebrews 12:1.

V. 24. Iniquity-From that sin which I was most inclined or tempted to.

Verses 20-24. The Lord rewarded me according to my righteousness — “Commentators have been much perplexed,” says Dr. Horne, “to account for these unlimited claims to righteousness made by David, and that long after the matter of Uriah, and toward the close of life. Certain, indeed, it is,” adds he, “that the expressions considered as David’s must be confined, either to his steadfast adherence to the true worship, in opposition to idolatry, or to his innocence with regard to some particular crimes falsely alleged against him by his adversaries. But if the Psalm be prophetical, and sung by the victorious monarch in the person of King Messiah, then do the verses now before us no less exactly than beautifully delineate that all-perfect righteousness wrought by the Redeemer, in consequence of which he obtained deliverance for himself and his people.” Most commentators, however, are, and have always been, of opinion, that David spoke here in his own person, and not in the person of the Messiah, to whom no part of the Psalm, upon a fair construction, except the last two verses, appears to have any reference. But as, by rewarding and recompensing him, David chiefly meant the Lord’s delivering him from Saul and his other enemies that then were, and exalting him to the throne of Judah and Israel; so he must of necessity be understood as speaking principally of his righteousness, and the cleanness of his hands, prior to that period. And, certainly, in that former part of his life, “no instance can be alleged against him,” as Dr. Dodd observes, “in which he violated the known precepts of religion and virtue, enjoined by that constitution he was under;” and therefore, conscious of his integrity thus far, he might justly glory and rejoice that God, who was a witness to it, had thus bountifully rewarded it. And, as to his great sin in the matter of Uriah, wherein he highly offended and greatly dishonoured God, and for which God chastised him for many years, by various calamities, his repentance for that dreadful crime, or rather, for that complication of crimes, was so sincere, and the fruits and proofs of it were so manifest, that God was pleased to remove the judgments by which he had corrected him, and to deliver him from his rebellious son Absalom and his party, and from all the other enemies that rose up against him. Many learned men, however, are of opinion that David did not compose this Psalm after his sin in the matter of Uriah, much less in his old age, but rather in his younger days upon his deliverance from Saul, and the other enemies who persecuted him in Saul’s days, and opposed his advancement to the crown. This, they suppose, appears from the title of the Psalm, compared with 2 Samuel 22:1. Dr. Delaney thinks he wrote the greater part of it soon after the deliverance he obtained from Saul’s messengers, when they were sent to his house to take him, and when he was let down by Michal out of the window, and escaped over the garden or city-wall: and he thinks the 29th verse refers to this escape, and is a proof that he penned the Psalm on that occasion. But Dr. Dodd, and many others think it was composed some time after he was put in peaceable possession of the kingdom, and had introduced the ark into Jerusalem. If either of these opinions be correct, he wrote the Psalm before his fall, and while his character was quite unblemished. But be this as it may, if he wrote it even after that unhappy event, it must also have been written after his repentance, and after he was become a new creature in heart and life: and it does not appear, on a candid examination of the particulars included in the account which he here gives of the uprightness of his conduct, that there is any clause or expression contained in it which will not admit of a fair and easy interpretation, in perfect consistency with his real character, according to the delineation which the inspired writers of his history have given of it. The following short explication of the passage, chiefly taken from Bishop Patrick’s paraphrase, it is thought, makes this evident.

The Lord rewarded me, &c. — The Lord knew that I was unjustly persecuted, and therefore rewarded me according to the integrity and purity of my actions, as I was never guilty of that whereof they accused me. For (verse 21) I have kept the ways of the Lord — I never took any unlawful courses for my deliverance; and have not wickedly departed from my God — But when Saul, my great enemy, (who maliciously and unweariedly sought my life,) fell into my hands, and I had it in my power and was urged to kill him, I would not do it, because he was the Lord’s anointed: nor did I ever injure him or his party. For (verse 22) all his (God’s) judgments were before me, &c. — I laid his precepts before me as the rule of my actions, and did not put them away, or bid them, as it were, stand aside. I was also (verse 23) upright before him — I chose rather to suffer any thing than lose my integrity; and I kept myself from mine iniquity — How unjustly soever my enemies dealt with me, I would not imitate them, but though I could not hinder their iniquity, I kept myself from that, which, if I had committed it, would have been mine; guarding especially against that sin to which I was most inclined or tempted. Therefore (verse 24) hath the Lord recompensed me, &c. — He who administers all things with the greatest justice and the greatest goodness heard my prayer, and dealt with me according to my innocent intentions, which would not suffer me to act unmercifully or unjustly toward Saul in any respect, much less to defile my hands with his blood.

Ver. 20, 24. The Lord rewarded me according to my righteousness; that is, according to the equity of my cause, having neither sought the crown, nor in any thing been disloyal to the king. And though a sinful man, I have been preserved from idolatry, and have adhered to the law of the Lord.

24. Recompensed me according, etc.—In verses 24-26 the great principle of the divine government is clearly recognised, namely: that God will deal with men as they deal with one another. He will apply their own principles of action to themselves. See Proverbs 21:13; Job 22:6-10; Matthew 6:15; James 2:13. The heaviest of all the divine judgments is the abandonment of a wicked man to his own wickedness. Romans 1:24; 2 Thessalonians 2:9-12.

V. 25. Upright-Thou metest to every one the same measure, which he meteth out to others; and therefore thou wilt perform mercy and truth, to those who are merciful and true to others.

Verse 25. With the merciful thou wilt show thyself merciful] Thou wilt deal with men as they deal with each other. This is the general tenor of God’s providential conduct towards mankind; well expressed by Mr. Pope in his universal prayer:—

“Teach me to feel another’s wo;

To hide the fault I see:

The mercy I to others show,

That mercy show to me.”

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

Verses 25-27. In these verses David lays down the general method of the procedure of God’s providence and moral government, which, in the issue, will be according to the moral character and conduct of men themselves. With the merciful, &c. — A declaration similar to that of our Lord, Blessed are the merciful, for they shall obtain mercy. With an upright man thou wilt show thyself upright — An invariable friend to his integrity; just to reward it, and faithful in all thy promises to encourage it. With the pure thou wilt show thyself pure — That is, the lover of purity, righteousness, and truth, and ever acting toward those whose character this is, according to the perfect rectitude and unspotted purity of thy own nature. With the froward thou wilt show thyself froward — Hebrew, ltptt vq[ µ[, gnim gnickesh Tithpattal, cum perverso eluctaris, Buxtorff. With the perverse thou strugglest, or, rather, wilt struggle or wrestle; that is, says Ab. Ezra, donec deviceris, until thou shalt conquer him. The word rendered froward signifies one of a perverse disposition, who twists and twines himself, just as his humour, passions, and interest lead him; or, a crafty, wily person, who accustoms himself to all the wiles of deceit. With one of this character, the psalmist says, God will wrestle. The meaning is, that he will deal with perverse, designing, and crafty men, according to their deserts; will oppose them in their designs, struggle against, and walk contrary to them, Leviticus 26:23, 24; that he will disappoint them in all their subtlest devices, and cause them to fall by those very wiles by which they endeavour to deceive and ruin others. See Chandler and Dodd. For thou wilt save the afflicted people — Thou art wont to deliver those who are poor and distressed when they humbly wait upon thee; but wilt bring down high looks — Wilt lay those low who, proud of their power, insolently oppress them; or, those proud persons who discover the pride of their hearts by their haughty looks and overbearing conduct.

V. 26. Pure-Free from the least mixture or appearance of unrighteousness, or unfaithfulness. Froward-Thou wilt cross him and walk contrary to him.

Verse 26. With the froward] vq[ ikkesh, the perverse man; he that is crooked in his tempers and ways.

Thou wilt show thyself froward.] ltptt tithpattal, thou wilt set thyself to twist, twine, and wrestle. If he contend, thou wilt contend with him. Thou wilt follow him through all his windings; thou wilt trace him through all his crooked ways; untwist him in all his cunning wiles; and defeat all his schemes of stubbornness, fraud, overreaching, and deceit. My old Psalter has, With the wiked thow sal be wike. Here the term wicked is taken in its true original sense, crooked, or perverse. With the wiked, the perverse, thou wilt show thyself wike, i.e., perverse; from [Anglo-Saxon], to draw back, to slide. As he draws back from thee, thou wilt draw back from him. It may, as before intimated, come from [A.S.], to seek for enchantments; leaving God, and going to devils; to act like a witch: but here it must mean as above. The plain import is, “If thou perversely oppose thy Maker, he will oppose thee: no work or project shall prosper that is not begun in his name, and conducted in his fear.”

Verses 25-27. In these verses David lays down the general method of the procedure of God’s providence and moral government, which, in the issue, will be according to the moral character and conduct of men themselves. With the merciful, &c. — A declaration similar to that of our Lord, Blessed are the merciful, for they shall obtain mercy. With an upright man thou wilt show thyself upright — An invariable friend to his integrity; just to reward it, and faithful in all thy promises to encourage it. With the pure thou wilt show thyself pure — That is, the lover of purity, righteousness, and truth, and ever acting toward those whose character this is, according to the perfect rectitude and unspotted purity of thy own nature. With the froward thou wilt show thyself froward — Hebrew, ltptt vq[ µ[, gnim gnickesh Tithpattal, cum perverso eluctaris, Buxtorff. With the perverse thou strugglest, or, rather, wilt struggle or wrestle; that is, says Ab. Ezra, donec deviceris, until thou shalt conquer him. The word rendered froward signifies one of a perverse disposition, who twists and twines himself, just as his humour, passions, and interest lead him; or, a crafty, wily person, who accustoms himself to all the wiles of deceit. With one of this character, the psalmist says, God will wrestle. The meaning is, that he will deal with perverse, designing, and crafty men, according to their deserts; will oppose them in their designs, struggle against, and walk contrary to them, Leviticus 26:23, 24; that he will disappoint them in all their subtlest devices, and cause them to fall by those very wiles by which they endeavour to deceive and ruin others. See Chandler and Dodd. For thou wilt save the afflicted people — Thou art wont to deliver those who are poor and distressed when they humbly wait upon thee; but wilt bring down high looks — Wilt lay those low who, proud of their power, insolently oppress them; or, those proud persons who discover the pride of their hearts by their haughty looks and overbearing conduct.

Verse 27. For thou wilt save the afflicted] The afflicted are the humble; and those thou hast ever befriended.

Verses 25-27. In these verses David lays down the general method of the procedure of God’s providence and moral government, which, in the issue, will be according to the moral character and conduct of men themselves. With the merciful, &c. — A declaration similar to that of our Lord, Blessed are the merciful, for they shall obtain mercy. With an upright man thou wilt show thyself upright — An invariable friend to his integrity; just to reward it, and faithful in all thy promises to encourage it. With the pure thou wilt show thyself pure — That is, the lover of purity, righteousness, and truth, and ever acting toward those whose character this is, according to the perfect rectitude and unspotted purity of thy own nature. With the froward thou wilt show thyself froward — Hebrew, ltptt vq[ µ[, gnim gnickesh Tithpattal, cum perverso eluctaris, Buxtorff. With the perverse thou strugglest, or, rather, wilt struggle or wrestle; that is, says Ab. Ezra, donec deviceris, until thou shalt conquer him. The word rendered froward signifies one of a perverse disposition, who twists and twines himself, just as his humour, passions, and interest lead him; or, a crafty, wily person, who accustoms himself to all the wiles of deceit. With one of this character, the psalmist says, God will wrestle. The meaning is, that he will deal with perverse, designing, and crafty men, according to their deserts; will oppose them in their designs, struggle against, and walk contrary to them, Leviticus 26:23, 24; that he will disappoint them in all their subtlest devices, and cause them to fall by those very wiles by which they endeavour to deceive and ruin others. See Chandler and Dodd. For thou wilt save the afflicted people — Thou art wont to deliver those who are poor and distressed when they humbly wait upon thee; but wilt bring down high looks — Wilt lay those low who, proud of their power, insolently oppress them; or, those proud persons who discover the pride of their hearts by their haughty looks and overbearing conduct.

27. Afflicted—The word often takes the adsignification of humble, meek; and the antithetic clause gives this sense here.

V. 28. Lightest-Given me safety, and comfort, and glory, and posterity also.

Verse 28. For thou wilt light my candle] Thou wilt restore me to prosperity, and give me a happy issue out of all my afflictions. By the lamp of David the Messiah may be meant: thou wilt not suffer my family to become extinct, nor the kingdom which thou hast promised me utterly to fail.

Verses 28-31. Thou wilt light, or, thou dost light, or, hast lighted, my candle — That is, given me safety, and comfort, and glory, and posterity also: all which particulars are often signified by a candle, or a light. Thou wilt or dost advance me to honour, increase my prosperity, and make me continually joyful by thy favour. Nothing was more usual among the oriental writers than representing any person, or family, by a lamp enlightening the whole house, 1 Kings 11:36, and 15:4, and Job 18:5, 6. For by thee I have run through a troop — Broken through the armed troops of mine enemies. And by my God have I leaped over a wall — I have scaled the walls of their strongest cities and castles, and so taken them. David, soon after his settlement on the throne, drove the Jebusite garrison out of Jerusalem, and reduced the city to his obedience, making it the future capital of his kingdom. And it is not improbable but he may refer to these actions, or to his two victories over the Philistines, mentioned 2 Samuel 5:17, &c. “David’s habitual piety should be here remarked, as he ascribes all his successes to the assistance of God; and in the next two verses celebrates the unerring rectitude of his providence: As for God, his way is perfect — In every thing just and kind: the truth of his promises; the word of the Lord is tried — Free from deceit, as gold refined by fire, and certainly to be performed: and that powerful protection he affords to good men; he is a buckler — A sure defence, to all those who trust in him. To this he could bear witness from his own experience; and therefore he breaks out in that just acknowledgment, verse 31, Who is God, save Jehovah? Or, who is a rock — Who can give absolute security from all dangers, save our God? — He then goes on to enumerate the particular favours which God had bestowed upon himself, and the various perils he had been in, under which he had experienced the divine protection.” — Chandler.

28. Light my candle—Or, lamp; a figure denoting joyfulness, prosperity. Job 29:3. On the contrary, “the lamp of the wicked shall be put out.” Proverbs 13:9; Job 21:17.

V. 29. Troop-Broken through the armed troops of mine enemies. Wall-I have scaled the walls of their strongest cites.

Verse 29. I have run through a troop] This may relate to some remarkable victory, and the taking of some fortified place, possibly Zion, from the Jebusites. See the account 2 Samuel 5:6-8.

Verses 28-31. Thou wilt light, or, thou dost light, or, hast lighted, my candle — That is, given me safety, and comfort, and glory, and posterity also: all which particulars are often signified by a candle, or a light. Thou wilt or dost advance me to honour, increase my prosperity, and make me continually joyful by thy favour. Nothing was more usual among the oriental writers than representing any person, or family, by a lamp enlightening the whole house, 1 Kings 11:36, and 15:4, and Job 18:5, 6. For by thee I have run through a troop — Broken through the armed troops of mine enemies. And by my God have I leaped over a wall — I have scaled the walls of their strongest cities and castles, and so taken them. David, soon after his settlement on the throne, drove the Jebusite garrison out of Jerusalem, and reduced the city to his obedience, making it the future capital of his kingdom. And it is not improbable but he may refer to these actions, or to his two victories over the Philistines, mentioned 2 Samuel 5:17, &c. “David’s habitual piety should be here remarked, as he ascribes all his successes to the assistance of God; and in the next two verses celebrates the unerring rectitude of his providence: As for God, his way is perfect — In every thing just and kind: the truth of his promises; the word of the Lord is tried — Free from deceit, as gold refined by fire, and certainly to be performed: and that powerful protection he affords to good men; he is a buckler — A sure defence, to all those who trust in him. To this he could bear witness from his own experience; and therefore he breaks out in that just acknowledgment, verse 31, Who is God, save Jehovah? Or, who is a rock — Who can give absolute security from all dangers, save our God? — He then goes on to enumerate the particular favours which God had bestowed upon himself, and the various perils he had been in, under which he had experienced the divine protection.” — Chandler.

Ver. 29. By my God have I leaped over a wall, in storming the cities of hostile nations; and no weapon has been suffered to wound me. To him I owe my life a thousand times; to him be all the praise.

29. Run through a troop—Charged through a troop. The term is military. Job 15:26; 16:24. Leaped over a wall—Scaled the wall of a besieged city, or, as the Chaldee, “taken a fort.” Joel 2:7.

V. 30. Perfect-His providence, though it may sometimes be dark, yet is always wise and just, and unblameable. Tried-The truth of God’s promises is approved by innumerable experiences.

Verse 30. God, his way is perfect] His conduct is like his nature, absolutely pure.

The word of the Lord is tried] Literally tried in the fire. It has stood all tests; and has never failed those who pleaded it before its author. He is a buckler] A sure protection to every simple believing soul. We cannot believe his word too implicitly; nor trust too confidently in him.

Verses 28-31. Thou wilt light, or, thou dost light, or, hast lighted, my candle — That is, given me safety, and comfort, and glory, and posterity also: all which particulars are often signified by a candle, or a light. Thou wilt or dost advance me to honour, increase my prosperity, and make me continually joyful by thy favour. Nothing was more usual among the oriental writers than representing any person, or family, by a lamp enlightening the whole house, 1 Kings 11:36, and 15:4, and Job 18:5, 6. For by thee I have run through a troop — Broken through the armed troops of mine enemies. And by my God have I leaped over a wall — I have scaled the walls of their strongest cities and castles, and so taken them. David, soon after his settlement on the throne, drove the Jebusite garrison out of Jerusalem, and reduced the city to his obedience, making it the future capital of his kingdom. And it is not improbable but he may refer to these actions, or to his two victories over the Philistines, mentioned 2 Samuel 5:17, &c. “David’s habitual piety should be here remarked, as he ascribes all his successes to the assistance of God; and in the next two verses celebrates the unerring rectitude of his providence: As for God, his way is perfect — In every thing just and kind: the truth of his promises; the word of the Lord is tried — Free from deceit, as gold refined by fire, and certainly to be performed: and that powerful protection he affords to good men; he is a buckler — A sure defence, to all those who trust in him. To this he could bear witness from his own experience; and therefore he breaks out in that just acknowledgment, verse 31, Who is God, save Jehovah? Or, who is a rock — Who can give absolute security from all dangers, save our God? — He then goes on to enumerate the particular favours which God had bestowed upon himself, and the various perils he had been in, under which he had experienced the divine protection.” — Chandler.

30. As verses 20-29 are an appeal to his righteousness as the reason why God took his part, so verses 30-43 are a zealous rendering to God of all the praise of all his victories and prosperity. They are an enlargement of the first strophe, (verses 1-3,) and of the titles there given to God. As for God, his way is perfect—Hebrew, The God, perfect his way. The article is emphatic—the great, the only God. Tried—Refined, as metals in a furnace; therefore his “word” is not as drossy ore, but as pure gold. Psalm 12:6. See the fundamental passage Deuteronomy 32:4.

V. 31. Who-Our Lord is the only God, and therefore there is none, that can hinder him from accomplishing his own work.

Verse 31. For who is God save the Lord?] “For who is Eloah, except Jehovah?” None is worthy of adoration but the self-existent, eternal, infinitely perfect, and all-merciful Being.

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

Verses 28-31. Thou wilt light, or, thou dost light, or, hast lighted, my candle — That is, given me safety, and comfort, and glory, and posterity also: all which particulars are often signified by a candle, or a light. Thou wilt or dost advance me to honour, increase my prosperity, and make me continually joyful by thy favour. Nothing was more usual among the oriental writers than representing any person, or family, by a lamp enlightening the whole house, 1 Kings 11:36, and 15:4, and Job 18:5, 6. For by thee I have run through a troop — Broken through the armed troops of mine enemies. And by my God have I leaped over a wall — I have scaled the walls of their strongest cities and castles, and so taken them. David, soon after his settlement on the throne, drove the Jebusite garrison out of Jerusalem, and reduced the city to his obedience, making it the future capital of his kingdom. And it is not improbable but he may refer to these actions, or to his two victories over the Philistines, mentioned 2 Samuel 5:17, &c. “David’s habitual piety should be here remarked, as he ascribes all his successes to the assistance of God; and in the next two verses celebrates the unerring rectitude of his providence: As for God, his way is perfect — In every thing just and kind: the truth of his promises; the word of the Lord is tried — Free from deceit, as gold refined by fire, and certainly to be performed: and that powerful protection he affords to good men; he is a buckler — A sure defence, to all those who trust in him. To this he could bear witness from his own experience; and therefore he breaks out in that just acknowledgment, verse 31, Who is God, save Jehovah? Or, who is a rock — Who can give absolute security from all dangers, save our God? — He then goes on to enumerate the particular favours which God had bestowed upon himself, and the various perils he had been in, under which he had experienced the divine protection.” — Chandler.

31. Rock—Quoted from Deuteronomy 32:31-39; 1 Samuel 2:2.

V. 32. Perfect-Perfectly plain and smooth, and clear from impediments.

Verse 32. God-girdeth me with strength] The girdle was a necessary part of the Eastern dress; it strengthened and supported the loins; served to confine the garments close to the body; and in it they tucked them up when journeying. The strength of God was to his soul what the girdle was to the body. I need not add, that the girdle was also an ornamental part of the dress, and from it the sword was suspended.

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

Verse 32. It is God that girdeth me with strength — That inspires me with courage, fortitude, and resolution, and gives me strength both of mind and body in battle and war. It is a metaphor taken, either from a military girdle, or a common girdle, wherewith their loose garments were girded about them, and whereby they were rendered fitter for any action. He maketh my way perfect — Perfectly plain, and clear from impediments, as pioneers use to prepare the way for the march of an army. Or, the meaning is, he guides me in all my counsels and enterprises, so that I neither miss my way, nor stumble in it, nor come short of my end. “A man’s way, in the pursuit of any end, is perfect when the means he uses to attain it are proper and direct, and will finally render him successful in it: and thus God made David’s way perfect as he gave him the surest directions how to act, and prospered him in all his measures, to support the dignity of his crown and government.” — Chandler.

32. Girdeth— “The figure of girding is significant, because, in the Oriental dress, the girdle is essential to all free and active motion.”—Alexander. My way perfect—Upright before God.

V. 33. High-places-Confirms me in that high estate into which he hath advanced me.

Verse 33. My feet like hinds’ feet] Swiftness, or speed of foot, was a necessary qualification of an ancient hero. This was of great advantage in pursuing, combating, or escaping from a fallen foe. Podav wkuv Acilleuv, “the swiftfooted Achilles,” is frequently given by Homer as a most honourable qualification of his hero.

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

Verse 33. He maketh my feet like hinds’ feet — That is, most swift and nimble. As he makes me wise in counsel and contrivance, verse 32; so he makes me speedy and expeditious in execution; which are the two great excellences of a captain. He gives me great agility, either to flee and escape from my enemies when prudence requires it, or to pursue them when I see occasion. Swiftness of foot was reckoned a very honourable qualification among the ancient warriors, who, as they generally fought on foot, were enabled, by their agility and swiftness, speedily to run from place to place, give orders, attack their enemies, defend their friends, and perform divers other offices the service might require of them: of which we have many instances in the battles of Homer and Virgil. One of the highest commendations Homer gives his principal hero is taken from his swiftness, terming him continually podav okuv Acilleuv, swift-footed Achilles. This qualification was peculiarly useful to David, as the country of Judea, and some of those where he was obliged to make war, were very mountainous and steep. And setteth me upon my high places — Hebrew, yndym[y, jagnamideeni, he maketh me to stand — That is, either he places me in safe and strong places, out of the reach of mine enemies; or he confirms and establishes me in that high and honourable estate, into which he hath advanced me, and gives me wisdom to improve my victories.

33. Like hinds’ feet—Not only swift but sure footed, so as to walk in difficult places safely. In the Egyptian paintings the hind is the symbol of fleetness. See on Psalm 42:1. Setteth me upon my high places— Perhaps, causeth my feet to stand sure on elevated, and hence insecure, paths, like the hind: but it is probably better to take high places for strongholds. “He establishes me in fastnesses,” which were commonly on tops of hills or mountains. The passage is parallel to Habakkuk 3:19, where to “walk upon high places,” or fortresses, means to have the military control of the land. So, also, Deuteronomy 33:29, et al.

Verse 34. He teacheth my hands to war] The success which I have had in my military exercises I owe to the Divine help. How few of the conquerors of mankind can say so! And how few among those who call themselves Christian warriors dare to say so! War is as contrary to the spirit of Christianity as murder. Nothing can justify Christian nations in shedding each other’s blood! All men should live in peace; all men might live in peace; and the nation that is first to break it is under a heavy curse. A bow of steel is broken by mine arms.] All the versions render this: “Thou hast made my arm like a brazen bow.” A bow of steel is out of the question. In the days of David it is not likely that the method of making steel was known. The method of making brass out of copper was known at a very early period of the world; and the ancients had the art of hardening it, so as to work it into the most efficient swords. From his own account David was swift, courageous, and strong.

Verse 34. He teacheth my hands to war — To him I owe all the military skill, or strength, or courage which I have. A bow of steel is broken by mine arm — Chandler renders it, Mine arms have bent the bow of steel. That David was able to bend and draw together even a brazen bow, or one of steel, and to use it in his wars, was a proof of his great strength. Dr. Delaney, however, certainly draws an unwarranted conclusion from these poetical expressions when he infers from them, “that David was the swiftest and strongest of all mankind.”

34. He teacheth, etc.—Whether in peace or war, his skill and strength to act well his part the psalmist ascribes to God. Bow of steel is broken—A bow of copper, or bronze, is bent by my arms. The idea is, that of drawing a heavy bow in battle, and thus shooting at long range. The verb thn, (nahath,) signifies to go or come down, to descend; and, in Piel, to press down, to bend, as in the text. The Hebrews, so far as is known, were not acquainted with the use of steel and vwhn (nahoosh) should be translated copper. The elastic copper or bronze bow was far more powerful and more difficult to bend than the wooden bow; but David could draw it. See Job 20:24.

V. 35. Salvation-Thy protection, which hath been to me like a shield. Held-Kept me from, falling into those mischiefs, which mine enemies designed. Gentleness-Thy clemency, whereby thou hast pardoned my sins; thy grace and benignity.

Verse 35. The shield of thy salvation] In all battles and dangers God defended him. He was constantly safe because he possessed the salvation of God. Everywhere God protected him. Thy gentleness, Ëtwn[ anvathecha, thy meekness or humility. Thou hast enabled me to bear and forbear; to behave with courage in adversity, and with humility in prosperity; and thus I am become great. By these means thou hast multiplied me. The Vulgate reads, Disciplina tua ipsa me docebit; “And thy discipline itself shall teach me.” In this sense it was understood by most of the versions. The old Psalter paraphrases thus: Thi chastying suffers me noght to erre fra the end to com.

Verse 35. Thou hast given me the shield of thy salvation — Thy protection, which hath been to me like a shield to defend me. Thy right hand hath holden me up — Kept me from falling into those snares and mischiefs which mine enemies designed, and I feared I should fall into. And thy gentleness hath made me great — Or, meekness, as the word hwn[, gnanvah, is translated, Numbers 12:3; Psalm 45:4; Zechariah 2:3; that is, thy clemency, whereby thou hast pardoned my sins, which otherwise would have undone me, and hast mitigated thy corrections which I have deserved: or, thy grace and benignity, which thou hast manifested to me, and exercised in and for me.

35. Thy gentleness hath made me great—The humbling or

condescending love of God to him had so inspired him with faith and hope, and had so reproduced itself in David’s character, that it was the cause of all his greatness.

V. 36. Slipt-As they are apt to do in narrow and uneven ways.

Verse 36. Enlarged my steps] See on Psalm 18:19. From the hand of God he had continual prosperity; and while he walked with God no enemy was able to prevail against him. He details his successes in the following verses.

Verse 36. Thou hast enlarged my steps — Which before were confined within narrow limits, and entangled with the straitness and difficulty of the way. Thou hast set my feet in a large room, Psalm 31:8, and 118:5. It must be observed, that the eastern writers were wont to denote any person’s condition in life by his steps, or goings. Hence narrow, or straitened steps, according to their phraseology, signified a state of distress and great affliction; and large and unconfined steps, the contrary state of prosperity and plenty. So that David here praises God for advancing him to great honour and prosperity. That my feet did not slip — Or stumble, as they are apt to do in narrow and uneven ways.

36. Thou hast enlarged my steps—See on verse 19. Hengstenberg: “Thou makest large my steps. One takes small steps when many stumbling blocks or hindrances are in the way.”

37-42. In these verses David describes his victories and the stirring scenes of the battle field. Calvin says, “David seems to speak too soldierlike.” But his expressions have a Messianic outlook upon the triumphs of the cross, like Revelation 19:17-21, through the literal imagery of war.

Verses 38, 39. They are fallen under my feet — Cast down to the ground, so that I may tread upon their necks, after the manner of conquerors, Deuteronomy 33:29; Joshua 10:24. Thou hast girded me, &c. — Thus again, as in verse 32, he gives God the whole praise of his great achievements and victories. It was he that inspired his forces with resolution and vigour, and thereby subdued under him those that rose up against him — Namely, his enemies who joined in battle to oppose and oppress him.

38. Under… my feet—Emblematic of complete subjugation. See on Psalm 110:1.

Verses 38, 39. They are fallen under my feet — Cast down to the ground, so that I may tread upon their necks, after the manner of conquerors, Deuteronomy 33:29; Joshua 10:24. Thou hast girded me, &c. — Thus again, as in verse 32, he gives God the whole praise of his great achievements and victories. It was he that inspired his forces with resolution and vigour, and thereby subdued under him those that rose up against him — Namely, his enemies who joined in battle to oppose and oppress him.

39. Girded me with strength—Putting on the military girdle completed the military dress.

Verse 40. The necks of mine enemies] Thou hast made me a complete conqueror. Treading on the neck of an enemy was the triumph of the conqueror, and the utmost disgrace of the vanquished.

Verses 40-42. Thou hast given me the necks, &c. — That I might put my yoke upon their necks, or bring them into subjection. But Houbigant and some others render the clause, more agreeably to the Hebrew, As for my enemies, thou givest, or hast given, me their back: that is, hast made them turn their backs and flee from me. For the word ãr[, gnoreph, here rendered neck, signifies the back part of the neck, and therefore is put for the back, as the LXX. translate it, and as it is rendered Exodus 23:27; Joshua 7:8, 12, and elsewhere. That I might destroy them that hate me — That I might have opportunity to destroy them. They cried unto the Lord — He speaks of his Israelitish enemies, who in their distresses prayed to God for help against him. I did beat them small as dust — These are hyperbolical expressions, signifying that his enemies had been perfectly subdued, and deprived of all power to make any further resistance. I did cast them out as dirt, &c. — As the mire in the streets I trampled them down. — Chandler.

Ver. 40. Thou hast given me the necks of mine enemies. Of Ammon, of Moab, and all the nine nations who conspired against him, as in Psalm 83., when they heard that he was made king. He threw his yoke successively on all their necks.

40. Given me the necks of mine enemies—To “turn the neck” in battle is to be put to flight. See Joshua 7:8, where “backs” should read necks; so elsewhere. To put the foot upon the neck of an enemy denotes his complete and abject submission. Joshua 10:24. See note on Psalm 110:1.

Verse 41. They cried] The Philistines called upon their gods, but there was none to save them.

Even unto the Lord] Such as Saul, Ishbosheth, Absalom, &c., who, professing to worship the true God, called on him while in their opposition to David; but God no more heard them than their idols heard the Philistines.

Verses 40-42. Thou hast given me the necks, &c. — That I might put my yoke upon their necks, or bring them into subjection. But Houbigant and some others render the clause, more agreeably to the Hebrew, As for my enemies, thou givest, or hast given, me their back: that is, hast made them turn their backs and flee from me. For the word ãr[, gnoreph, here rendered neck, signifies the back part of the neck, and therefore is put for the back, as the LXX. translate it, and as it is rendered Exodus 23:27; Joshua 7:8, 12, and elsewhere. That I might destroy them that hate me — That I might have opportunity to destroy them. They cried unto the Lord — He speaks of his Israelitish enemies, who in their distresses prayed to God for help against him. I did beat them small as dust — These are hyperbolical expressions, signifying that his enemies had been perfectly subdued, and deprived of all power to make any further resistance. I did cast them out as dirt, &c. — As the mire in the streets I trampled them down. — Chandler.

41. They cried… even unto the Lord—They first cried to their gods, but, getting no answer, they called upon Jehovah, as even the heathen sometimes did in their distress, (Jonah 1:5-14;) but, as they were insincere, he did not answer them.

Verse 42. Then did l beat them] God was with him, and they had only an arm of flesh. No wonder then that his enemies were destroyed. Small as the dust before the wind] This well expresses the manner in which he treated the Moabites, Ammonites, and the people of Rabbah: “He put them under saws, and under harrows of iron, and under axes of iron; and made them pass through the brick-kiln,” &c. See 2 Samuel 12:31, and the notes there.

Verses 40-42. Thou hast given me the necks, &c. — That I might put my yoke upon their necks, or bring them into subjection. But Houbigant and some others render the clause, more agreeably to the Hebrew, As for my enemies, thou givest, or hast given, me their back: that is, hast made them turn their backs and flee from me. For the word ãr[, gnoreph, here rendered neck, signifies the back part of the neck, and therefore is put for the back, as the LXX. translate it, and as it is rendered Exodus 23:27; Joshua 7:8, 12, and elsewhere. That I might destroy them that hate me — That I might have opportunity to destroy them. They cried unto the Lord — He speaks of his Israelitish enemies, who in their distresses prayed to God for help against him. I did beat them small as dust — These are hyperbolical expressions, signifying that his enemies had been perfectly subdued, and deprived of all power to make any further resistance. I did cast them out as dirt, &c. — As the mire in the streets I trampled them down. — Chandler.

37-42. In these verses David describes his victories and the stirring scenes of the battle field. Calvin says, “David seems to speak too soldierlike.” But his expressions have a Messianic outlook upon the triumphs of the cross, like Revelation 19:17-21, through the literal imagery of war.

V. 43. People-From contentions, and seditions, under Saul, and Ishbosheth, and Absalom. Heathens-Of the Ammonites, Moabites, Edomites, Syrians, and others. Not known-Even barbarous and remote nations.

Verse 43. The strivings of the people] Disaffections and insurrections among my own subjects, as in the revolt of Absalom, the civil war of Abner in favour of Ish-bosheth, &c.

The head of the heathen] גוים ראש rosh goyim, “the chief,” or “governor, of the nations;” all the circumjacent heathen people; all these were subdued by David, and brought under tribute.

A people whom I have not known] The people whom he knew were those of the twelve tribes; those whom he did not know were the Syrians, Philistines, Idumeans, &c. All these served him, that is, paid him tribute.

Verses 43, 44. Thou hast delivered me from the strivings of the people — From the contentions, seditions, and tumults of my own people under Saul, and during the civil war raised by Abner in favour of Ishbosheth, when the tribes strove with each other; and from the invasions of the Philistines who attacked him soon after his accession to the throne. Thou hast made me the head of the heathen — Of the Ammonites, Moabites, Edomites, Syrians, and others, who were become tributary to him by his victories over them: see 2. Samuel 8:1; 1 Chronicles 18. A people whom I have not known — Whom I had no acquaintance with nor relation to, not even by thy promise or grant; that is, barbarous and remote nations, shall serve me — Shall be subject to me. As soon as they hear of me — At the fame of my name and victorious arms, or upon the first tidings of my coming toward them; they shall obey me — They shall instantly comply with my will, as soon as they understand it. The strangers shall submit themselves unto me — The Hebrew is literally, the sons of the strangers shall lie unto me; that is, shall submit themselves to me, not willingly and cheerfully, as they will pretend, but only out of fear and by constraint. By this it appears, that this is spoken with reference to David, and not (as some would have it) to Christ; because Christ’s people are a willing people, (Psalm 110:3,) and those whom he conquers freely obey him.

43. From the strivings of the people—This better applies to internal faction, such as was experienced during the seven years that Ishbosheth disputed the throne with David, rather than to foreign war. 2 Samuel 2-3. In the parallel place, (2 Samuel 22:44,) the people reads “my people.” confirming this view. Head of the heathen—Or, the nations. True of David, and more true of Christ.

V. 44. Hear-As soon as they understand my will and pleasure, they shall instantly comply with it.

Verse 44. As soon as they hear of me] His victories were so rapid and splendid over powerful enemies, that they struck a general terror among the people, and several submitted without a contest.

Strangers shall submit themselves unto me.] Some translate this: “The children of the foreign woman have lied unto me.” This has been understood two ways: My own people, who have sworn fealty to me, have broken their obligation, and followed my rebellious son. Or, The heathens, who have been brought under my yoke, have promised the most cordial obedience, and flattered me with their tongues, while their hearts felt enmity against me and my government. Nevertheless, even in this unwilling subjection I was secure, my police being so efficient, and my kingdom so strong.

Verses 43, 44. Thou hast delivered me from the strivings of the people — From the contentions, seditions, and tumults of my own people under Saul, and during the civil war raised by Abner in favour of Ishbosheth, when the tribes strove with each other; and from the invasions of the Philistines who attacked him soon after his accession to the throne. Thou hast made me the head of the heathen — Of the Ammonites, Moabites, Edomites, Syrians, and others, who were become tributary to him by his victories over them: see 2. Samuel 8:1; 1 Chronicles 18. A people whom I have not known — Whom I had no acquaintance with nor relation to, not even by thy promise or grant; that is, barbarous and remote nations, shall serve me — Shall be subject to me. As soon as they hear of me — At the fame of my name and victorious arms, or upon the first tidings of my coming toward them; they shall obey me — They shall instantly comply with my will, as soon as they understand it. The strangers shall submit themselves unto me — The Hebrew is literally, the sons of the strangers shall lie unto me; that is, shall submit themselves to me, not willingly and cheerfully, as they will pretend, but only out of fear and by constraint. By this it appears, that this is spoken with reference to David, and not (as some would have it) to Christ; because Christ’s people are a willing people, (Psalm 110:3,) and those whom he conquers freely obey him.

44. Strangers shall submit themselves—The verb kahash, to submit, in Piel takes the signification of feign, flatter, and denotes an insincere or feigned submission, such as a captive gives to a conqueror. But this indicates the amazing power of David’s name. No sooner will the people dwelling beyond the subjugated kingdoms hear the news of his conquests, than, however unwillingly, they will hasten to acknowledge his superiority and conciliate his favour. Such was the effect upon the nations of the exodus miracles. Exodus 15:14-16. And thus did the fame of the miracles of Christ and his apostles everywhere precede them, and prepare the way for further conquests.

V. 45. Close places-Out of their strong holds, where they shall lurk for fear of me.

Verse 45. The strangers shall fade away] rkn ynb beney nechar, the same persons mentioned above. They shall not be able to effect any thing against me; wlby yibbolu, “they shall fall as the leaves fall off the trees in winter.”

And be afraid out of their close places.] Those who have formed themselves into banditti, and have taken possession of rocks and fortified places, shall be so afraid when they hear of my successes, that they shall surrender at discretion, without standing a siege. Perhaps all these verbs should be understood in the perfect tense, for David is here evidently speaking of a kingdom at rest, all enemies having been subdued; or, as the title is, when the Lord HAD delivered him from all his enemies.

Verse 45. The strangers shall fade away — Shall wither and decay in their hopes end strength; and be afraid — That is, shall come trembling, one verb being put for two; out of their close places — Out of their strong holds, where they shall lurk and keep themselves close, for fear of me, not daring to stir out without trembling, lest I should assault and take them. Dr. Waterland renders it, They shall faint away, and come creeping out of their coverts. Grotius’s comment is, “They shall suspect their safety in the very places to which they flee for refuge.”

45. The strangers shall fade away—The same class who, in verse 44, yielded an unwilling obedience, shall wither like grass before the hot wind of the desert. Comp. Micah 7:16, 17.

V. 46. The Lord-He and he only is the true living God.

Verse 46. The Lord liveth] By him alone I have gained all my victories; and he continueth, and will be my Rock, the Source whence I may at all times derive help and salvation. May his name be blessed! May his kingdom be exalted!

Verse 46. The Lord liveth — Jehovah, and he only, is the true and living God, and he hath manifested himself to be such for my comfort, and for the confusion of my enemies, when other gods are dead and impotent idols. Or, Let the Lord live, as hwhy yj, chai Jehovah, may be translated; and so it is a joyful and thankful acclamation, spoken after the manner in which earthly princes are addressed; and blessed be my rock — Let him have all blessing and praise, for he is worthy of it.

Verse 47. God that avengeth me] The way that I took was after his own heart; therefore he sustained me in it, and did me justice over my enemies. Subdueth the people under me.] He keeps down the spirits of the disaffected, and weakens their hands. They are subdued, and they continue under me; and this is the Lord’s doing.

Verses 47-50. It is God that avengeth me — That executeth vengeance, both by me, against his malicious enemies, and for me, against Saul, on whom I would not avenge myself. Thou liftest me up above those, &c. — Above their malice and power. Thou hast delivered me from the violent man — From Saul, whose name, for honour’s sake, he forbears to mention. Therefore I will give thanks to thee among the heathen — In the great congregations, consisting of the Israelites of all the tribes, of whom the word µywg, goim, nations, here rendered heathen, is used, Joshua 3:17, and 4:1; Ezekiel 2:3, and elsewhere. Or, he means that he would give thanks to Jehovah, in the presence of those Gentiles who resorted to Jerusalem in great numbers, and before others of them who were either subject to him, or confederate with him, as he should have occasion of speaking or writing to any of them. It is probable, however, that David was here transported beyond himself, and spoke this with a special reference to Christ, who was to be his seed, of whom he was an eminent type, and by whom, what he here mentions, was most eminently done. Accordingly these words are applied to him, and to his calling of the Gentiles, Romans 15:9. Great deliverance giveth he to his king — The king whom he himself hath chosen and constituted. Literally the words, hw[vy ldgm mean, He magnifies the salvations of his king, which are said to be magnified, because “they are great and wonderful in themselves, and because they add a dignity and lustre to the king on whom they are bestowed; there being nothing that can tend more to advance the honour, and heighten the reverence, due to a prince than his being highly distinguished by the divine protection and care, and delivered thereby out of numerous dangers which threatened his prosperity and life.” — Chandler. And showeth mercy to his anointed, to David and his seed — To all his posterity, and especially to the Messiah, in whom only the words, for evermore, are properly accomplished, it being only true of his kingdom, that it shall have no end.

47. Avengeth—Executeth justice for me.

V. 48. Violent man-From Saul: whom for honour’s sake he forbears to mention.

Verse 48. He delivereth me] That is, he hath delivered me, and continues to deliver me, from all that rise up against me. The violent man.] Saul; this applies particularly to him.

Verses 47-50. It is God that avengeth me — That executeth vengeance, both by me, against his malicious enemies, and for me, against Saul, on whom I would not avenge myself. Thou liftest me up above those, &c. — Above their malice and power. Thou hast delivered me from the violent man — From Saul, whose name, for honour’s sake, he forbears to mention. Therefore I will give thanks to thee among the heathen — In the great congregations, consisting of the Israelites of all the tribes, of whom the word µywg, goim, nations, here rendered heathen, is used, Joshua 3:17, and 4:1; Ezekiel 2:3, and elsewhere. Or, he means that he would give thanks to Jehovah, in the presence of those Gentiles who resorted to Jerusalem in great numbers, and before others of them who were either subject to him, or confederate with him, as he should have occasion of speaking or writing to any of them. It is probable, however, that David was here transported beyond himself, and spoke this with a special reference to Christ, who was to be his seed, of whom he was an eminent type, and by whom, what he here mentions, was most eminently done. Accordingly these words are applied to him, and to his calling of the Gentiles, Romans 15:9. Great deliverance giveth he to his king — The king whom he himself hath chosen and constituted. Literally the words, hw[vy ldgm mean, He magnifies the salvations of his king, which are said to be magnified, because “they are great and wonderful in themselves, and because they add a dignity and lustre to the king on whom they are bestowed; there being nothing that can tend more to advance the honour, and heighten the reverence, due to a prince than his being highly distinguished by the divine protection and care, and delivered thereby out of numerous dangers which threatened his prosperity and life.” — Chandler. And showeth mercy to his anointed, to David and his seed — To all his posterity, and especially to the Messiah, in whom only the words, for evermore, are properly accomplished, it being only true of his kingdom, that it shall have no end.

V. 49. Heathen-David is here transported beyond himself, and speaks this in special relation to Christ who was to be his seed, and of whom he was an eminent type, and by whom alone this was done. And therefore this is justly applied to him, and to his calling of the Gentiles, Romans 15:9.

Verse 49. Will I give thanks unto thee-among the heathen] Quoted by St. Paul, Romans 15:9, to prove that the calling of the Gentiles was predicted, and that what then took place was the fulfilment of that prediction.

But there is a sense in which it applies particularly to David, well observed by Theodoret: “We see,” says he, “evidently the fulfilment of this prophecy; for even to the present day David praises the Lord among the Gentiles by the mouth of true believers; seeing there is not a town, village, hamlet, country, nor even a desert, where Christians dwell, in which God is not praised by their singing the Psalms of David.”

Verses 47-50. It is God that avengeth me — That executeth vengeance, both by me, against his malicious enemies, and for me, against Saul, on whom I would not avenge myself. Thou liftest me up above those, &c. — Above their malice and power. Thou hast delivered me from the violent man — From Saul, whose name, for honour’s sake, he forbears to mention. Therefore I will give thanks to thee among the heathen — In the great congregations, consisting of the Israelites of all the tribes, of whom the word µywg, goim, nations, here rendered heathen, is used, Joshua 3:17, and 4:1; Ezekiel 2:3, and elsewhere. Or, he means that he would give thanks to Jehovah, in the presence of those Gentiles who resorted to Jerusalem in great numbers, and before others of them who were either subject to him, or confederate with him, as he should have occasion of speaking or writing to any of them. It is probable, however, that David was here transported beyond himself, and spoke this with a special reference to Christ, who was to be his seed, of whom he was an eminent type, and by whom, what he here mentions, was most eminently done. Accordingly these words are applied to him, and to his calling of the Gentiles, Romans 15:9. Great deliverance giveth he to his king — The king whom he himself hath chosen and constituted. Literally the words, hw[vy ldgm mean, He magnifies the salvations of his king, which are said to be magnified, because “they are great and wonderful in themselves, and because they add a dignity and lustre to the king on whom they are bestowed; there being nothing that can tend more to advance the honour, and heighten the reverence, due to a prince than his being highly distinguished by the divine protection and care, and delivered thereby out of numerous dangers which threatened his prosperity and life.” — Chandler. And showeth mercy to his anointed, to David and his seed — To all his posterity, and especially to the Messiah, in whom only the words, for evermore, are properly accomplished, it being only true of his kingdom, that it shall have no end.

49. Thanks unto thee… among the heathen—Or, among the Gentiles; for the word is translated indifferently nations, Gentiles, and heathen. Co-extensive with David’s victories and fame should be his praise of Jehovah. The language is prophetic of Christ’s triumph over the nations, and is thus quoted and applied, Romans 15:9.

V. 50. His king-To the king whom God himself chose and anointed, and to all his posterity; and especially to the Messiah, who is called David’s seed, Acts 13:23 Romans 1:3.

Verse 50. Great deliverance giveth he to his king] David was a king of God’s appointment, and was peculiarly favoured by him. Literally, He is magnifying the salvations of his king. He not only delivers, but follows up those deliverances with innumerable blessings.

Showeth mercy-to David] I have no claim upon his bounty. I deserve nothing from him, but he continues to show mercy.

To his seed] His posterity. So the words [rz zera and sperma, in the Old and New Testament, should be universally translated. The common translation is totally improper, and now more so than formerly, when anatomy was less understood.

For evermore.] µlw[ d[ ad olam, for ever; through all duration of created worlds. And more-the eternity that is beyond time. This shows that another David is meant, with another kind of posterity, and another sort of kingdom. From the family of David came the man Christ Jesus; his posterity are the genuine Christians; his kingdom, in which they are subjects, is spiritual. This government shall last through all time, for Christianity will continue to prevail till the end of the world: and it will be extended through eternity; for that is the kingdom of glory in which Jesus reigns on the throne of his Father, and in which his followers shall reign with him for ever and ever.

It has already been remarked that this whole Psalm has been understood as relating to the passion and victories of CHRIST, and the success of the Gospel in the earth. In this way Bishop Horne has understood and paraphrased it; and in the same way it is considered by the ancient Psalter, so often mentioned. Many of the primitive fathers and modern interpreters have taken the same view of it. Those passages which I judged to have this meaning I have pointed out, and have only to add that, as David was a type of Christ, many things spoken of him primarily, refer to our Lord ultimately; but much judgment and caution are required in their application. To apply the whole Psalm in this way appears to me very injudicious, and often derogatory from the majesty of Christ. Let this be my excuse for not following the same track in which many of my predecessors have gone.

Verses 47-50. It is God that avengeth me — That executeth vengeance, both by me, against his malicious enemies, and for me, against Saul, on whom I would not avenge myself. Thou liftest me up above those, &c. — Above their malice and power. Thou hast delivered me from the violent man — From Saul, whose name, for honour’s sake, he forbears to mention. Therefore I will give thanks to thee among the heathen — In the great congregations, consisting of the Israelites of all the tribes, of whom the word µywg, goim, nations, here rendered heathen, is used, Joshua 3:17, and 4:1; Ezekiel 2:3, and elsewhere. Or, he means that he would give thanks to Jehovah, in the presence of those Gentiles who resorted to Jerusalem in great numbers, and before others of them who were either subject to him, or confederate with him, as he should have occasion of speaking or writing to any of them. It is probable, however, that David was here transported beyond himself, and spoke this with a special reference to Christ, who was to be his seed, of whom he was an eminent type, and by whom, what he here mentions, was most eminently done. Accordingly these words are applied to him, and to his calling of the Gentiles, Romans 15:9. Great deliverance giveth he to his king — The king whom he himself hath chosen and constituted. Literally the words, hw[vy ldgm mean, He magnifies the salvations of his king, which are said to be magnified, because “they are great and wonderful in themselves, and because they add a dignity and lustre to the king on whom they are bestowed; there being nothing that can tend more to advance the honour, and heighten the reverence, due to a prince than his being highly distinguished by the divine protection and care, and delivered thereby out of numerous dangers which threatened his prosperity and life.” — Chandler. And showeth mercy to his anointed, to David and his seed — To all his posterity, and especially to the Messiah, in whom only the words, for evermore, are properly accomplished, it being only true of his kingdom, that it shall have no end.

50. Great deliverance giveth he to his king—Hebrew, magnifying the salvations of his king. In the parallel place (2 Samuel 22:51) the Keri, or Hebrew margin, reads, “tower of salvations,” and this is the sense here. God had been to him a tower of salvations, or deliverances. Anointed— Same as his king in the previous line, and David in the following, but pre-eminently belonging to Christ, who also is called David. Ezekiel 34:23, 24. His seed—That is, Jesus. Acts 13:23. For evermore— Hebrew, To eternity, eternity, two of the strongest Hebrew words denoting endless duration, and applicable, in its true sense, only to Christ.