Psalms 18:28–50

In these verses, I. David looks back, with thankfulness, upon the great things which God had done for him. He had not only wrought deliverance for him, but had given him victory and success, and made him triumph over those who thought to triumph over him. When we set ourselves to praise God for one mercy we must be led by that to observe the many more with which we have been compassed about, and followed, all our days. Many things had contributed to David's advancement, and he owns the hand of God in them all, to teach us to do likewise, in reviewing the several steps by which we have risen to our prosperity. 1. God had given him all his skill and understanding in military affairs, which he was not bred up to nor designed for, his genius leading him more to music, and poetry, and a contemplative life: He teaches my hands to war, Psa 18:34. 2. God had given him bodily strength to go through the business and fatigue of war: God girded him with strength (Psa 18:32, Psa 18:39), to such a degree that he could break even a bow of steel, Psa 18:34. What service God designs men for he will be sure to fit them for. 3. God had likewise given him great swiftness, not to flee from the enemies but to fly upon them (Psa 18:33): He makes my feet like hinds' feet, Psa 18:36. "Thou hast enlarged my steps under me; but" (whereas those that take large steps are apt to tread awry) "my feet did not slip." He was so swift that he pursued his enemies and overtook them, Psa 18:37. 4. God had made him very bold and daring in his enterprises, and given him spirit proportionable to his strength. If a troop stood in his way, he made nothing of running through them; if a wall, he made nothing of leaping over it (Psa 18:29); if ramparts and bulwarks, he soon mounted them, and by divine assistance set his feet upon the high places of the enemy, Psa 18:33. 5. God had protected him, and kept him safe, in the midst of the greatest perils. Many a time he put his life in his hand, and yet it was wonderfully preserved: "Thou hast given me the shield of thy salvation (Psa 18:35), and that has compassed me on every side. By that I have been delivered from the strivings of the people who aimed at my destruction (Psa 18:43), particularly from the violent man" (Psa 18:48), that is, Saul, who more than once threw a javelin at him. 6. God had prospered him in his designs; he it was that made his way perfect (Psa 18:32) and it was his right hand that held him up, Psa 18:35. 7. God had given him victory over his enemies, the Philistines, Moabites, Ammonites, and all that fought against Israel: those especially he means, yet not excluding the house of Saul, which opposed his coming to the crown, and the partisans of Absalom and Sheba, who would have deposed him. He enlarges much upon the goodness of God to him in defeating his enemies, attributing his victories, not to his own sword or bow, nor to the valour of his mighty men, but to the favour of God: I pursued them (Psa 18:37), I wounded them (Psa 18:38); for thou hast girded me with strength (Psa 18:39), else I could not have done it. All the praise is ascribed to God: Thou hast subdued them under me, Psa 18:39. Thou hast given me their necks (Psa 18:40), not only to trample upon them (as Jos 10:24), but to cut them off. Even those who hated David whom God loved, and were enemies to the Israel of God, in their distress cried unto the Lord: but in vain; he answered them not. How could they expect he should when it was he whom they fought against? And, when he disowned them (as he will all those that act against his people), no other succours could stand them in stead: There was none to save them, Psa 18:41. Those whom God has abandoned are easily vanquished: Then did I beat them small as the dust, Psa 18:42. But those whose cause is just he avenges (Psa 18:47), and those whom he favours will certainly be lifted up above those that rise up against them, Psa 18:48. 8. God had raised him to the throne, and not only delivered him and kept him alive, but dignified him and made him great (Psa 18:35): Thy gentleness has increased me - thy discipline and instruction; so some. The good lessons David learned in his affliction prepared him for the dignity and power that were intended him; and the lessening of him helped very much to increase his greatness. God made him not only a great conqueror, but a great ruler: Thou hast made me the head of the heathen (Psa 18:43); all the neighbouring nations were tributaries to him. See Sa2 8:6, Sa2 8:11. In all this David was a type of Christ, whom the Father brought safely through his conflicts with the powers of darkness, and made victorious over them, and gave to be head over all things to his church, which is his body. II. David looks up with humble and reverent adorations of the divine glory and perfection. When God had, by his providence, magnified him, he endeavours, with his praises, to magnify God, to bless him and exalt him, Psa 18:46. He gives honour to him, 1. As a living God: The Lord liveth, Psa 18:46. We had our lives at first from, and we owe the continuance of them to, that God who has life in himself and is therefore fitly called the living God. The gods of the heathen were dead gods. The best friends we have among men are dying friends. But God lives, lives for ever, and will not fail those that trust in him, but, because he lives, they shall live also; for he is their life. 2. As a finishing God: As for God, he is not only perfect himself, but his way is perfect, Psa 18:30. He is known by his name Jehovah (Exo 6:3), a God performing and perfecting what he begins in providence as well as creation, Gen 2:1. If it was God that made David's way perfect (Psa 18:32), much more is his own way so. There is no flaw in God's works, nor any fault to be found with what he does, Ecc 3:14. And what he undertakes he will go through with, whatever difficulties lie in the way; what God begins to build he is able to finish. 3. As a faithful God: The word of the Lord is tried. "I have tried it" (says David), "and it has not failed me." All the saints, in all ages, have tried it, and it never failed any that trusted in it. It is tried as silver is tried, refined from all such mixture and alloy as lessen the value of men's words. David, in God's providences concerning him, takes notice of the performance of his promises to him, which, as it puts sweetness into the providence, so it puts honour upon the promise. 4. As the protector and defender of his people. David had found him so to him: "He is the God of my salvation (Psa 18:46), by whose power and grace I am and hope to be saved; but not of mine only: he is a buckler to all those that trust in him (Psa 18:30); he shelters and protects them all, is both able and ready to do so." 5. As a non-such in all this, Psa 18:31. There is a God, and who is God save Jehovah? That God is a rock, for the support and shelter of his faithful worshippers; and who is a rock save our God? Thus he not only gives glory to God, but encourages his own faith in him. Note, (1.) Whoever pretends to be deities, it is certain that there is no God, save the Lord; all others are counterfeits, Isa 44:8; Jer 10:10. (2.) Whoever pretends to be our felicities, there is no rock, save our God; none that we can depend upon to make us happy. III. David looks forward, with a believing hope that God would still do him good. He promises himself, 1. That his enemies should be completely subdued, and that those of them that yet remained should be made his footstool, - that his government should be extensive, so that even a people whom he had not known should serve him (Psa 18:43), - that his conquests, and, consequently, his acquests, should be easy (As soon as they hear of me they shall obey me, Psa 18:44), - and that his enemies should be convinced that it was to no purpose to oppose him; even those that had retired to their fastnesses should not trust to them, but be afraid out of their close places, having seen so much of David's wisdom, courage, and success. Thus the Son of David, though he sees not yet all things put under him, yet knows he shall reign till all opposing rule, principality, and power shall be quite put down. 2. That his seed should be forever continued in the Messiah, who, he foresaw, should come from his loins, Psa 18:50. He shows mercy to his anointed, his Messiah, to David himself, the anointed of the God of Jacob in the type, and to his seed for evermore. He saith not unto seeds, as of many, but to his seed, as of one, that is Christ, Gal 3:16. It is he only that shall reign for ever, and of the increase of whose government and peace there shall be no end. Christ is called David, Hos 3:5. God has called him his king, Psa 2:6. Great deliverance God does give, and will give to him, and to his church and people, here called his seed, for evermore. In singing these verses we must give God the glory of the victories of Christ and his church hitherto and of all the deliverances and advancements of the gospel kingdom, and encourage ourselves and one another with an assurance that the church militant will be shortly triumphant, will be eternally so.

Psalm 18:28-32 28. For thou shalt light my lamp, O Jehovah; my God shall enlighten my darkness. 29. For by thee [423] I shall break through the wedge [424] of a troop, and by my God I shall leap over a wall. 30. The way of God is perfect; the word of Jehovah is refined, [or purified;] he is a shield to all those who trust in him. 31. For who is God besides Jehovah? and who is strong except our God? 32. It is God who hath girded me with strength, and hath made my way perfect. 28. For thou shalt light my lamp. In the song in Samuel, the form of the expression is somewhat more precise; for there it is said not that God lights our lamp, but that he himself is our lamp. The meaning, however, comes to the same thing, namely, that it was by the grace of God that David, who had been plunged in darkness, returned to the light. David does not simply give thanks to God for having lighted up a lamp before him, but also for having converted his darkness into light. He, therefore, acknowledges that he had been reduced to such extremity of distress, that he was like a man whose condition was forlorn and hopeless; for he compares the confused and perplexed state of his affairs to darkness. This, indeed, by the transference of material things to things spiritual, may be applied to the spiritual illumination of the understanding; but, at the same time, we must attend to the subject of which David treats, that we may not depart from the true and proper meaning. Now, as he acknowledges that he had been restored to prosperity by the favor of God, which was to him, as it were, a life-giving light, let us, after his example, regard it as certain that we will never have the comfort of seeing our adversities brought to an end, unless God disperse the darkness which envelops us, and restore to us the light of joy. Let it not, however, be distressing to us to walk through darkness, provided God is pleased to perform to us the office of a lamp. In the following verse, David ascribes his victories to God, declaring that, under his conduct, he had broken through the wedges or phalanxes of his enemies, and had taken by storm their fortified cities. [425] Thus we see that, although he was a valiant warrior, and skilled in arms, he arrogates nothing to himself. As to the tenses of the verbs, we would inform our readers once for all, that in this psalm David uses the past and the future tenses indifferently, not only because he comprehends different histories, but also because he presents to himself the things of which he speaks as if they were still taking place before his eyes, and, at the same time, describes a continued course of the grace of God towards him. 30. The way of God is perfect. The phrase, The way of God, is not here taken for his revealed will, but for his method of dealing towards his people. The meaning, therefore, is, that God never disappoints or deceives his servants, nor forsakes them in the time of need, (as may be the case with men who do not aid their dependants, except in so far as it contributes to their own particular advantage,) but faithfully defends and maintains those whom he has once taken under his protection. But we will never have any nearness to God, unless he first come near to us by his word; and, for this reason, David, after having asserted that God aids his people in good earnest, adds, at the same time, that his word is purified. Let us, therefore, rest assured that God will actually show himself upright towards us, seeing he has promised to be the guardian and protector of our welfare, and his promise is certain and infallible truth. That by the word we are not here to understand the commandments, but the promises of God, is easily gathered from the following clause, where it is said, He is a shield to all those who trust in him It seems, indeed, a common commendation to say, that the word of God is pure, and without any mixture of fraud and deceit, like silver which is well refined and purified from all its dross. But our unbelief is the cause why God, so to speak, is constrained to use such a similitude, for the purpose of commending and leading us to form exalted conceptions of the steadfastness and certainty of his promises; for whenever the issue does not answer our expectation, there is nothing to which we are naturally more prone than forthwith to begin to entertain unhallowed and distrustful thoughts of the word of God. For a farther explanation of these words, we would refer our readers to our [8]remarks on Psalm 12:6. 31. For who is God besides Jehovah? David here, deriding the foolish inventions of men, who, according to their own fancy, make for themselves tutelary gods, [426] confirms what I have said before, that he never undertook any thing but by the authority and command of God. If he had passed beyond the limits of his calling, he could not with such confidence have said that God was on his side. Besides, although in these words he opposes to the true God all the false gods invented by men, his purpose, at the same time, is to overthrow all the vain hopes in which the world is wrapped up, and by which it is carried about, and prevented from resting in God. The question which David here treats of is not the bare title and name of God, but he declares that whatever assistance we need we should seek it from God, and from no other quarter, because he alone is endued with power: Who is strong except our God? We should, however, attend to the design of David, which I have first adverted to, namely, that, by confidently representing God as opposed to all his enemies, and as the leader, under whose standard he had valiantly fought against them, he means to affirm that he had attempted nothing according to his own fancy, or with an evil and condemning conscience. 32. It is God who hath girded. This is a metaphor taken either from the belt or girdle of a warrior, or from the reins, in which the Scripture sometimes places a man's vigor or strength. It is, therefore, as if he had said, I, who would otherwise have been feeble and effeminate, have been made strong and courageous by the power of God. He afterwards speaks of the success itself with which God had favored him; for it would not be enough for persons to have prompt and active courage, nor even to excel in strength, if their undertakings were not at the same time crowned with a prosperous issue. Irreligious men imagine that this proceeds from their own prudence, or from fortune; but David ascribes it to God alone: It is God who hath made my way perfect. The word way is here to be understood of the course of our actions, and the language implies, that whatever David undertook, God, by his blessing, directed it to a successful issue. Footnotes: [423] "Par ta vertu." -- Note, Fr. marg. "That is, by thy power." [424] Cuneum A battalion or company of foot drawn up in the form of a wedge, the better to break the enemies' ranks. [425] The last clause, By my God have I leaped over a wall, is rendered by the Chaldee, "I will subdue fortified towers." Hammond renders it, "By my God I have taken a fort." In support of this view, he observes that the word svr, shur, from svr, shor, to look, signifies both a wall, from which to observe the approach of the enemy, and a watch-tower and fort; that if we take svr, shur, as meaning a wall, the verb dlg, dalag, will be rightly rendered to leap over; but if svr, shur, means a fort, then the verb will mean to seize on it suddenly, and will therefore be best translated to take it. [426] "Qui se forgent a leur fantasie des dieux qui soyent leurs protecteurs et patrons." -- Fr. "Who, according to their own fancy, make for themselves gods to be their protectors and patrons."

Psalm 18:33-36 33. Making my feet like hinds' [427] feet, and he hath set me upon my high places. 34. Teaching my hands to war: and a bow of steel [428] will be broken by my arms. 35. Thou hast also given me the shield of thy salvation; and thy right hand hath holden me up, and thy clemency hath increased me. 36. Thou hast enlarged my steps under me, and my feet have not staggered. David, having taken many strongholds which, on account of their steep and difficult access, were believed to be impregnable, extols the grace of God in this particular. When he says that God had given him feet like hinds' feet, he means that he had given him unusual swiftness, and such as does not naturally belong to men. The sense, therefore, is, that he had been aided by God in an extraordinary manner, so that like a roe he climbed with amazing speed over inaccessible rocks. He calls the strongholds, which, as conqueror, he had obtained by right of war, his high places; for he could justly boast that he took possession of nothing which belonged to another man, inasmuch as he knew that he had been called to occupy these fortresses by God. When he says that his hands had been taught and framed to war, he confesses that he had not acquired his dexterity in fighting by his own skill, nor by exercise and experience, but had obtained it as a gift through the singular goodness of God. It is true in general, that strength and skill in war proceed only from a secret virtue communicated by God; but David immediately after shows that he had been furnished with greater strength for carrying on his wars than what men commonly possess, inasmuch as his arms were sufficiently strong to break even bows of brass in pieces True, he had by nature a vigorous and powerful bodily frame; but the Scripture describes him as a man of low stature, and the similitude itself which he here uses implies something surpassing the natural strength of man. In the following verse, he declares that it was by the grace of God alone that he had escaped, and been kept in perfect safety: Thou hast also given me the shield of thy salvation. By the phrase, the shield of God's salvation, he intimates, that if God had not wonderfully preserved him, he would have been exposed unprotected to many deadly wounds; and thus God's shield of salvation is tacitly opposed to all the coverings and armor with which he had been provided. He again ascribes his safety to the free goodness of God as its cause, which he says had increased him, or more and more carried him forward in the path of honor and success; for, by the word increase, he means a continuation and an unintermitted and ever growing augmentation of the tokens of the divine favor towards him. By the enlargement of his steps, he intimates that God had opened up to him an even and an accommodating pathway through places to which there was before no means of access; for there is in the words an implied contrast between a large and spacious place and a narrow spot, out of which a person cannot move his foot. The meaning is, that when David was reduced to the greatest distress, and saw no way of escape, God had graciously brought him out of his straits and difficulties. This is a lesson which may be highly useful for correcting our distrust. Unless we see before us a beautiful and pleasant plain, in which the flesh may freely enjoy itself, we tremble as if the earth would sink under our feet. Let us, therefore, remember, that the office of enlarging our ways and making them level belongs to God, and is here justly ascribed to him. In short, the Psalmist subjoins the effect of this instance of the grace of God towards him, namely, that his feet had not staggered or slipped; in other words, no resistance, adversity, or calamity, which had befallen him, had been able to deprive him of courage or cast him into despair. Footnotes: [427] "Faisant, ascavoir, me donnant legerete de pieds." -- Note, Fr. marg. "Making, namely, giving me swiftness of feet." [428] "It should be brass, and not steel. A bow of steel," says Dr Adam Clarke, "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." Horsley reads, "Thou hast made my arms like a brazen bow." This is also the reading of the Septuagint, Vulgate, Jerome, and all the versions. But the reading of Calvin, which is that of our English version, seems preferable, and is more expressive. To bend a strong bow was anciently considered a proof of great strength, much more to compress it so as to break it. To bend a bow of brass is still more expressive, and still more so to do it by the arms without requiring the assistance of the foot, which was then usually employed in making that effort.

Psalm 18:37-40 37. I will pursue my enemies, and will overtake them; nor will I return till I have consumed them. 38. I have afflicted [or smitten] them, so that they were not able to rise; they have fallen under my feet. 39. Thou hast girded me with strength [429] for the war; thou hast bowed down my enemies under me. 40. And thou hast given me the neck of my enemies, and those who hated me I have destroyed. [430] The point on which David insists so much is, that of showing from the effect or issue, that all his victories were to be traced to the favor of God; and from this it follows that his cause was good and just. God, no doubt, sometimes grants successes even to the ungodly and wicked; but he at length shows by the issue, that he was all the while opposed to them and their enemy. It is his servants alone who experience such tokens of his favor as he shewed towards David, and he intends by these to testify that they are approved and accepted by him. We are apt to think that David here speaks too much after the manner of a soldier, in declaring that he will not cease from the work of slaughter until he has destroyed all his enemies; or rather that he has forgotten the gentleness and meekness which ought to shine in all true believers, and in which they should resemble their heavenly Father; but as he attempted nothing without the command of God, and as his affections were governed and regulated by the Holy Spirit, we may be assured that these are not the words of a man who was cruel, and who took pleasure in shedding blood, but of a man who faithfully executed the judgment which God had committed to him. And, indeed, we know that he was so distinguished for gentleness of disposition as to abhor the shedding of even a single drop of blood, except in so far as duty and the necessity of his office required. We must, therefore, take into consideration David's vocation, and also his pure zeal, which was free from all perturbation of the flesh. Moreover, it should be particularly attended to that the Psalmist here calls those his enemies whose indomitable and infatuated obstinacy merited and called forth such vengeance from God. As he represented the person of Christ, he inflicted the punishment of death only on those who were so inflexible that they could not be reduced to order by the exercise of a mild and humane authority; and this of itself shows, that there was nothing in which he more delighted than to pardon those who repented and reformed themselves. He thus resembled Christ, who gently allures all men to repentance, but breaks in pieces, with his iron rod, those who obstinately resist him to the last. The sum of these verses is, that David, as he fought under the authority of God, being chosen king by him, and engaging in no undertaking without his warrant, was assisted by him, and rendered invincible against the assaults of all his enemies, and enabled even to discomfit vast and very powerful armies. Farther, let us remember, that under this type there is shadowed forth the invincible character and condition of the kingdom of Christ, who, trusting to, and sustained by, the power of God, overthrows and destroys his enemies, -- who, in every encounter, uniformly comes off victorious, -- and who continues king in spite of all the resistance which the world makes to his authority and power. And as the victories secured to him involve a security of similar victories to us, it follows that there is here promised us an impregnable defense against all the efforts of Satan, all the machinations of sin, and all the temptations of the flesh. Although, therefore, Christ can only obtain a tranquil kingdom by fighting, let us not on that account be troubled, but let it be enough to satisfy us, that the hand of God is always ready to be stretched forth for its preservation. David was, for a time, a fugitive, so that it was with difficulty he could save his life, by taking shelter in the dens of wild beasts; but God, at length, made his enemies turn their backs, and not only put them to flight, but also delivered them over to him, that he might pursue and utterly discomfit them. In like manner, our enemies for a time may be, as it were, just ready to put the knife to our throat [431] to destroy us, but God, at length, will make them not only to flee before us, but also to perish in our presence, as they deserve. At the same time, let us remember what kind of warfare it is to which God is calling us, against what kind of persons he will have us to contend, and with what armor he furnishes us, that it may suffice us to have the devil, the flesh, and sin overthrown and placed under our feet by his spiritual power. With respect to those to whom he has given the power of the sword, he will also defend them, and not suffer them to be unrighteously opposed, provided they reign under Christ, and acknowledge him as their head. As to the words, interpreters almost unanimously render the beginning of the 40th verse, My enemies have turned the back, a phrase of the same import as, They have been put to flight; but as the Hebrew word rph, oreph, properly signifies the head or neck, we may very suitably view the words as meaning that God gave David the neck of his enemies, inasmuch as he delivered them into his hands to be slain. Footnotes: [429] "To be well girt was to be well armed in the Greek and Latin idioms, as well as in the Hebrew." -- Dr Geddes. [430] In the French version it is, "Tu les as desfruits;" -- "Thou hast destroyed them." [431] "Comme tous prests a nous mettre le cousteau sur la gorge." -- Fr.

Psalm 18:41-45 41. They shall cry, but there shall be no savior for them; even unto Jehovah, but he shall not answer them. 42. And I will beat [or grind] them small as the dust which is driven by the wind; [432] as the mire of the streets I will tread them under foot. 43. Thou shalt deliver me from the contentions of the people; thou shalt make me the head of the nations; a people whom I have not known shall serve me. 44. At the hearing of the ear, [433] they shall obey me; the children of strangers [434] shall lie to me. [435] 45. The children of strangers shall lose their courage, and tremble out of their places of concealment. 41. They shall cry, etc. The change of the tense in the verb from the past to the future does not break the continuity of the narration; and, therefore, the words should be explained thus: Although they cried to God, yet their prayers were rejected by him. He pursues the same subject which it was his object to illustrate before, namely, that it was at length manifest from the issue that his enemies falsely boasted of having the support and countenance of God, who showed that he had turned away from them. It is true, that when their affairs continued to go on prosperously, they sometimes received such applause and commendation, that it was commonly believed that God was favorable to them, while, at the same time he seemed to be opposed to David, who although he cried night and day to him, found it of no avail. But after God had sufficiently tried the patience of his servant, he cast them down, and disappointed them of their vain hope; yea, rather he would not deign to hear their prayers. We now perceive the design of David in these words. As the ungodly had long wickedly abused the name of God, by pretending that he favored their unjust proceedings, the Psalmist derides their vain boasting, in which they were completely disappointed. It is to be observed, that he here speaks of hypocrites, who never call upon God in sincerity and truth. For this promise shall never fail, "The Lord is nigh unto all them that call upon him, to all that call upon him in truth," (Psalm 145:18.) David does not, therefore, say that his enemies were repulsed when they had recourse to God with sincere affection of heart, but only when, with their accustomed effrontery, they thought that God was, so to speak, bound to conduct and advance their wicked enterprises. When the ungodly, in the extremity of their distress, pour forth prayers, and when, cast down with fear, and trembling with the dread of impending evils, they show an appearance of humility, they, notwithstanding, do not change their purpose so as truly to repent and amend the evil of their ways. Besides, instead of being influenced by faith, they are actuated by presumption and hardness of heart, or they pour forth their complaints in doubt, rather for the purpose of murmuring against God, than of familiarly and confidently placing their trust in him. from this passage we may gather a profitable warning, namely, that all who treat the afflicted poor with cruel mockery, and who proudly thrust back those who come to them as humble suppliants, will experience that God is deaf to their prayers. We are farther taught by the following verse, that after God has cast off the ungodly, he leaves them to be treated with every kind of indignity, and gives them up to be trampled under foot, as the mire of the streets. He not only declares, that when the proud and the cruel cry to him in their affliction, he will shut his ears against their cry; but he also threatens, that, in the course of his retributive providence, they shall be treated in the same manner in which they treat others. 43. Thou shalt deliver me from the contentions of the people. David states, in a few words, that he had experienced the assistance of God in all variety of ways. He was in great danger from the tumults which sometimes arose among his own subjects, if God had not wonderfully allayed them, and subdued the fierceness of the people. It also happened, contrary to the general expectation, that David, as is stated in the second clause of the verse, was victorious far and wide, and overthrew the neighboring nations who had a little before discomfited all Israel by their forces. It was an astonishing renovation of things, when he not only suddenly restored to their former estate the people of Israel, who had been greatly reduced by defeat and slaughter, but also made his tributaries the neighboring nations, with whom before, on account of their hostility to the nation of Israel, it was impossible to live in peace. It would have been much to see the kingdom, after having sustained so grievous a calamity, still surviving, and after having again collected strength recovering its former state; but God, contrary to all expectation, conferred upon the people of Israel more than this; he enabled them even to subdue those who before had been their conquerors. David makes mention of both these; he tells us, in the first place, that when the people rose up in tumult against him, it was none other but God who stilled these commotions which took place within the kingdom; and, in the second place, that it was under the authority, and by the conduct and power of God, that powerful nations were subjected to him, and that the limits of the kingdom, which, in the time of Saul, had been weak and half broken, were greatly enlarged. Hence it is evident that David was assisted by God, not less with respect to his domestic affairs, that is to say, within his own kingdom, than against foreign enemies. As the kingdom of David was a type under which the Holy Spirit intended to shadow forth to us the kingdom of Christ, let us remember that, both in erecting and preserving it, it is necessary for God not only to stretch forth his arm and fight against avowed enemies, who from without rise up against him, but also to repress the tumults and strifes which may take place within the Church. This was clearly shown in the person of Christ from the beginning. In the first place, he met with much opposition from the infatuated obstinacy of those of his own nation. In the next place, the experience of all ages shows that the dissensions and strifes with which hypocrites rend and mangle the Church, are not less hurtful in undermining the kingdom of Christ, (if God do not interpose his hand to prevent their injurious effects,) than the violent efforts of his enemies. Accordingly God, to advance and maintain the kingdom of his own Son, not only overthrows before him external enemies, but also delivers him from domestic contentions; that is to say, from those within his kingdom, which is the Church. [436] In the song in 2nd Samuel, instead of these words, Thou hast made me the head of the nations, the word employed is tsmrny, tishmereni, which signifies to keep or guard, and is therefore to be understood in this sense, that David will be securely, and for a long time, maintained in possession of the kingdom. He knew how difficult it is to keep under discipline and subjection those who have not been accustomed to the yoke; and, accordingly, nothing is of more frequent occurrence than for kingdoms which have been lately acquired by conquest to be shaken with fresh commotions. But David, in the song in Samuel, declares that God, having elevated him to such a high degree of power as to make him the head of the nations, will also maintain him in the possession of the sovereignty he had been pleased to confer upon him. A people whom I have not known shall serve me. The whole of this passage strongly confirms what I have just now touched upon, that the statements here made are not to be restricted to the person of David, but contain a prophecy respecting the kingdom of Christ which was to come. David, it is true, might have boasted that nations, with whose manners and dispositions he was only very imperfectly acquainted, were subject to him; but it is nevertheless certain, that none of the nations which he conquered were altogether unknown to him, nor removed at so great a distance as to render it difficult for him to acquire some knowledge of them. The conquests of David, therefore, and the submission of the people to him, were only an obscure figure in which God has exhibited to us some faint representation of the boundless dominion of his own Son, whose kingdom extends "from the rising of the sun, even unto the going down of the same," (Malachi 1:11,) and comprehends the whole world. 44. At the simple fame of my name they shall obey me. This is of the same import with the last clause of the preceding verse. Although David, by his victories, had acquired such reputation and renown, that many laid down their arms and came voluntarily to surrender themselves to him; yet, as they also had been subdued through the dread of the power of his arms, which they saw their neighbors had experienced to their smart, it cannot be said, properly speaking, that at the simple fame of the name of David they submitted themselves to him. This applies more truly to the person of Christ, who, by means of his word, subdues the world to himself, and, at the simple hearing of his name, makes those obedient to him who before had been rebels against him. As David was intended to be a type of Christ, God subjected to his authority distant nations, and such as before had been unknown to Israel in so far as familiar intercourse was concerned. But that was only a prelude, and, as it were, preparatory to the dominion promised to Christ, the boundaries of which must be extended to the uttermost ends of the earth. In like manner, David had acquired to himself so great a name by arms and warlike prowess, that many of his enemies, subdued by fear, submitted themselves to him. And in this God exhibited a type of the conquest which Christ would make of the Gentiles, who, by the preaching of the Gospel alone, were subdued, and brought voluntarily to submit to his dominion; for the obedience of faith in which the dominion of Christ is founded "cometh by hearing," (Romans 10:17.) The children of strangers shall lie to me. Here there is described what commonly happens in new dominions acquired by conquest, namely, that those who have been vanquished pay homage with great reverence to their conqueror; but it is by a reigned and forced humility. They obey in a slavish manner, and not willingly or cheerfully. This is evidently the sense. Some interpreters, indeed, give a different explanation of the word lie, viewing David as meaning by it that his enemies had either been disappointed in their expectation, or that, in order to escape the punishment which they were afraid he might inflict upon them, they had lied in declaring that they had never devised any thing hostile against him; but it appears to me, that this does not sufficiently express what David intended. In my opinion, therefore, the words to lie are here to be understood generally as in other places, for to be humbled after a slavish manner. The Hebrew word khs, cachash, here used, which signifies to lie, is sometimes to be understood metaphorically for to be humbled, to submit to, to take upon one's self the yoke of subjection; [437] but still in a feigned and servile manner. Those whom he terms the children of the stranger, or of strangers, are the nations who did not belong to the people of Israel, but who, previous to their being conquered by him, formed a distinct and an independent community by themselves. This also we see fulfilled in Christ, to whom many come with apparent humility; not, however, with true affection, but with a double and false heart, whom, on that account, the Holy Spirit fitly terms strangers. They are, indeed, mingled among the chosen people, but they are not united to the same body with them by a true faith, and, therefore, ought not to be accounted children of the Church. It is very true that all the Gentiles, when in the beginning they were called i…

Psalm 18:46-50 46. Let Jehovah live, [439] and blessed be my strength: [440] and let the God of my salvation be exalted; 47. The God who giveth me vengeance, and subdueth peoples [or nations] under me. 48. My deliverer from my enemies; yea, thou hast lifted me up from those who had risen up against me; thou hast delivered me from the man of violence. 49. Therefore will I praise thee, O Jehovah, among the heathen, and will sing to thy name. 50. He worketh great deliverances for his king, and showeth mercy to David, his anointed, and to his seed for ever. 46. Let Jehovah live. If it is thought proper to adopt this reading, which is in the optative mood expressing a wish that God might live, the manner of expression may seem somewhat strange; but it may be alleged in defense of it, that it is a metaphor borrowed from the custom of men, who not only use this manner of speaking when they wish well to any one, but likewise utter it with loud and applauding acclamation, when they intend to receive their princes with due honor. According to this view, it would be an expression in which praise is ascribed to God, and suitable for a triumphal song. [441] It may, however, be very properly considered as a simple affirmation, in which David declares that God lives, in other words, that he is endued with sovereign power. Farther, the life which David attributes to God is not to be restricted to the being or essence of God, but is rather to be understood of the evidence of it deducible from his works, which manifest to us that he liveth. Whenever he withdraws the working of his power from before our eyes, the sense and cognisance of the truth, "God liveth," also evanishes from our minds. He is, therefore, said to live, inasmuch as he shows, by evident proofs of his power, that it is he who preserves and upholds the world. And as David had known, by experience, this life of God, he celebrates it with praises and thanksgiving. If we read the first clause in the present tense, The Lord liveth, the copula and, which follows, has the force of an inference; and, accordingly, the words should be resolved thus:-- Jehovah liveth, and, therefore, blessed be my strength The epithet, My strength, and the other which occurs in verse 48th, My deliverer, confirm what I have already stated, that God does not simply live in himself, and in his secret place, but displays his vital energy in the government of the whole world. The Hebrew word, tsvry, tsuri, which we have translated my strength, is here to be understood in a transitive sense for Him who bestows strength. 47. The God who giveth me vengeance. The Psalmist again attributes to God the victories which he had obtained. As he could never have expected to obtain them unless he had been confident that he would receive the aid of God, so now he acknowledges God to be the sole author of them. That he may not seem carelessly to bestow upon him, as it were, in passing, only a small sprinkling of the praise of his victories, he repeats, in express terms, that he had nothing but what God had given him. In the first place, he acknowledges that power was given him from above, to enable him to inflict on his enemies the punishment which they deserved. It may seem at first sight strange that God should arm his own people to execute vengeance; but as I have previously shown you, we ought always to remember David's vocation. He was not a private person, but being endued with royal power and authority, the judgment which he executed was enjoined upon him by God. If a man, upon receiving injury, breaks forth to avenge himself, he usurps the office of God; and, therefore, it is rash and impious for private individuals to retaliate the injuries which have been inflicted upon them. With respect to kings and magistrates, God, who declares that vengeance belongeth to him, in arming them with the sword, constitutes them the ministers and executioners of his vengeance. David, therefore, has put the word vengeance for the just punishments which it was lawful for him to inflict by the commandment of God, provided he was led under the influence of a zeal duly regulated by the Holy Spirit, and not under the influence of the impetuosity of the flesh. Unless this moderation is exemplified in performing the duties of their calling, it is in vain for kings to boast that God has committed to them the charge of taking vengeance; seeing it is not less unwarrantable for a man to abuse, according to his own fancy and the lust of the flesh, the sword which he is allowed to use, than to seize it without the command of God. The Church militant, which is under the standard of Christ, has no permission to execute vengeance, except against those who obstinately refuse to be reclaimed. We are commanded to endeavor to overcome our enemies by doing them good, and to pray for their salvation. It becomes us, therefore, at the same time, to desire that they may be brought to repentance, and to a right state of mind, until it appear beyond all doubt that they are irrecoverably and hopelessly depraved. In the meantime, in regard to vengeance, it must be left to God, that we may not be carried headlong to execute it before the time. David next concludes, from the perils and distresses in which he had been involved, that if he had not been preserved by the hand of God, he could not in any other way have escaped in safety: My deliverer from my enemies; yea, thou hast lifted me up from those who had risen up against me. The sense in which we are to understand the lifting up of which he speaks is, that he was wonderfully raised up above the power and malice of his enemies that he might not sink under their violence, and that they might not be victorious over him. 49. Therefore will I praise thee, O Jehovah! In this verse he teaches us that the blessings God had conferred upon him, of which he had spoken, are worthy of being celebrated with extraordinary and unusual praises, that the fame of them might reach even the heathen. There is in the words an implied contrast between the ordinary worship of God which the faithful were then accustomed to perform in the temple, and this thanksgiving of which David speaks, which could not be confined within so narrow limits. The meaning, therefore, is, O Lord, I will not only give thee thanks in the assembly of thy people, according to the ritual which thou hast appointed in thy law, but thy praises shall extend to a greater distance, even as thy grace towards me is worthy of being recounted through the whole world. Moreover, from these words we conclude that this passage contains a prophecy concerning the kingdom of Christ, which was to come. Unless the heathen had been allured into the fellowship of the chosen people, and united into one body with them, to praise God among them would have been to sing his praises among the deaf, which would have been foolish work and lost labor. Accordingly, Paul very properly and suitably proves from this text, that the calling of the Gentiles was not a thing which happened by chance, or at a venture, (Romans 15:9.) We shall afterwards see in many places that the Church is appointed to be the sacred dwelling-place for showing forth the praises of God. And, therefore, the name of God could not have been rightly and profitably celebrated elsewhere than in Judea, until the ears of the Gentiles were opened, which was done when God adopted them, and called them to himself by the gospel. 50. He worketh great deliverances, etc This concluding verse clearly shows why God had exercised such goodness and liberality towards David, namely, because he had anointed him to be king. By calling himself God's king, David testifies that he had not rashly rushed into that office, nor was thrust into it by conspiracies and wicked intrigues, but, on the contrary, reigned by lawful right, inasmuch as it was the will of God that he should be king. This he proves by the ceremony of anointing; for God, in anointing him by the hand of Samuel, had asserted his right to reign not less than if he had visibly stretched forth his hand from heaven to place and establish him on the royal throne. This election, he says, was confirmed by a continued series of great deliverances; and from this it follows, that all who enter on any course without having the call of God, are chargeable with avowedly making war against him. At the same time, he attributes these deliverances to the goodness of God as their cause, to teach us, that that kingdom was founded purely and simply upon the good pleasure of God. Farther, from the concluding sentence of the psalm, it appears, as I have said before, that David does not here so much recount by way of history the singular and varied instances of the grace of God which he had personally experienced, as predict the everlasting duration of his kingdom. And it is to be observed, that by the word seed we are not to understand all his descendants indiscriminately; but we are to consider it as particularly referring to that successor of David of whom God had spoken in 2 Samuel 7:12, promising that he would be a father to him. As it had been predicted that his kingdom would continue as long as the sun and the moon should shine in the heavens, the prophecy must necessarily be viewed as descending to him who was to be king not for a time, but for ever. David, therefore, commends his seed to us, as honored by that remarkable promise, which fully applies neither to Solomon nor to any other of his successors, but to the only begotten Son of God; as the apostle, in his Epistle to the Hebrews, (Hebrews 1:4,) teaches us, that this is a dignity in which he excels the angels. In conclusion, we shall then only duly profit in the study of this psalm, when we are led by the contemplation of the shadow and type to him who is the substance. Footnotes: [439] "Ou, le Seigneur vit." -- Fr. marg. "Or, Jehovah lives." [440] "Celuy qui me donne force." -- Note, Fr. marg. "That is, he who giveth me strength." [441] "Ainsi ce seroit un mot tendant a lour Dieu et convenable a un cantique de triomphe." -- Fr. Footnotes: [383] "Car il ne faut pas penser qu'il soit mis en dernier lieu, comme celuy dont il fust plus fresche memoire, que de tons les autres." -- Fr. "It is not necessary to suppose that Saul is put last, as he of whom he retained a fresher remembrance than of all his other enemies." [384] "Ou plustost ce luy avoit este un bon port et retraite seure au milieu de tant d'esclandres et calamitez estranges." -- Fr.

To give one light is to make prosperous (Job 18:5-6; Job 21:17). thou--is emphatic, as if to say, I can fully confide in Thee for help.

God's perfection is the source of his own, which has resulted from his trust on the one hand, and God's promised help on the other. tried--"as metals are tried by fire and proved genuine" (Psa 12:6). Shield (Psa 3:3). Girding was essential to free motion on account of the looseness of Oriental dresses; hence it is an expressive figure for describing the gift of strength.

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

thy gentleness--as applied to God--condescension--or that which He gives, in the sense of humility (compare Pro 22:4).

In actual conflict, with God's aid, the defeat of his enemies is certain. A present and continued success is expressed.

Paul (Rom 15:9) quotes from this doxology to show that under the Old Testament economy, others than the Jews were regarded as subjects of that spiritual government of which David was head, and in which character his deliverances and victories were typical of the more illustrious triumphs of David's greater Son. The language of Psa 18:50 justifies this view in its distinct allusion to the great promise (compare Sa2 7:12). In all David's successes he saw the pledges of a fulfilment of that promise, and he mourned in all his adversities, not only in view of his personal suffering, but because he saw in them evidences of danger to the great interests which were committed to his keeping. It is in these aspects of his character that we are led properly to appreciate the importance attached to his sorrows and sufferings, his joys and successes. Next: Psalms Chapter 19

Some repetitions are not vain repetitions. Second thoughts upon God’s mercy should be and often are the best. Like wines on the lees our gratitude grows stronger and sweeter as we meditate upon divine goodness. The verses which we have now to consider are the ripe fruit of a thankful spirit; they are apples of gold as to matter, and they are placed in baskets of silver as to their language. They describe the believer’s victorious career and his enemies’ confusion. 29. “For by thee I have run through a troop; and by my God have I leaped over a wall.” Whether we meet the foe in the open field or leap upon them while they lurk behind the battlements of a city, we shall by God’s grace defeat them in either case; if they hem us in with living legions, or environ us with stone walls, we shall with equal certainty obtain our liberty. Such feats we have already performed, hewing our way at a run through hosts of difficulties, and scaling impossibilities at a leap. God’s warriors may expect to have a taste of every form of fighting, and must by the power of faith determine to quit themselves like men; but it behoves them to be very careful to lay all their laurels at Jehovah’s feet, each one of them saying, “by my God” have I wrought this valiant deed. Our spolia optima, the trophies of our conflicts, we hereby dedicate to the God of Battles, and ascribe to him all glory and strength. 30. “As for God, his way is perfect.” Far past all fault and error are God’s dealings with his people; all his actions are resplendent with justice, truth, tenderness, mercy, and holiness. Every way of God is complete in itself, and all his ways put together are matchless in harmony and goodness. Is it not very consolatory to believe that he who has begun to bless us will perfect his work, for all his ways are “perfect?” Nor must the divine “word” be without its song of praise. “The word of the Lord is tried,” like silver refined in the furnace. The doctrines are glorious, the precepts are pure, the promises are faithful, and the whole revelation is superlatively full of grace and truth. David had tried it, thousands have tried it, we have tried it, and it has never failed. It was meet that when way and word had been extolled, the Lord himself should be magnified; hence it is added, “He is a buckler to all those that trust in him.” No armour of proof or shield of brass so well secures the warrior as the covenant God of Israel protects his warring people. He himself is the buckler of trustful ones; what a thought is this! What peace may every trusting soul enjoy! 31. Having mentioned his God, the Psalmist’s heart burns, and his words sparkle; he challenges heaven and earth to find another being worthy of adoration or trust in comparison with Jehovah. His God, as Matthew Henry says, is a None-such. The idols of the heathen he scorns to mention, snuffing them all out as mere nothings when Deity is spoken of. “Who is God save the Lord?” Who else creates, sustains, foresees, and overrules? Who but he is perfect in every attribute, and glorious in every act? To whom but Jehovah should creatures bow? Who else can claim their service and their love? “Who is a rock save our God?” Where can lasting hopes be fixed? Where can the soul find rest? Where is stability to be found? Where is strength to be discovered? Surely in the Lord Jehovah alone can we find rest and refuge. 32. Surveying all the armour in which he fought and conquered, the joyful victor praises the Lord for every part of the panoply. The girdle of his loins earns the first stanza: “It is God that girdeth me with strength, and maketh my way perfect.” Girt about the loins with power from heaven, the warrior was filled with vigour, far above all created might; and, whereas, without this wonderous belt he would have been feeble and effeminate, with relaxed energies and scattered forces, he felt himself, when braced with the girdle of truth, to be compact in purpose, courageous in daring, and concentrated in power; so that his course was a complete success, so undisturbed by disastrous defeat as to be called “perfect.” Have we been made more than conquerors over sin, and has our life hitherto been such as becometh the gospel? Then let us ascribe all the glory to him who girt us with his own inexhaustible strength, that we might be unconquered in battle and unwearied in pilgrimage. 33. The conqueror’s feet had been shod by a divine hand, and the next note must, therefore, refer to them. “He maketh my feet like hinds’ feet, and setteth me upon my high places.” Pursuing his foes the warrior had been swift of foot as a young roe, but, instead of taking pleasure in the legs of a man, he ascribes the boon of swiftness to the Lord alone. When our thoughts are nimble, and our spirits rapid, like the chariots of Amminadib, let us not forget that our best Beloved’s hand has given us the choice favour. Climbing into impregnable fortresses, David had been preserved from slipping, and made to stand where scarce the wild goat can find a footing; herein was preserving mercy manifested. We, too, have had our high places of honour, service, temptation, and danger, but hitherto we have been kept from falling. Bring hither the harp, and let us emulate the Psalmist’s joyful thanksgiving; had we fallen, our wailings must have been terrible; since we have stood, let our gratitude be fervent. 34. “He teacheth my hands to war.” Martial prowess and skill in the use of weapons are gratefully acknowledged to be the result of divine teaching; no sacrifice is offered at the shrine of self in praise of natural dexterity, or acquired skilfulness; but, regarding all warlike prowess as a gift of heavenly favour, thankfulness is presented to the Giver. The Holy Spirit is the great Drill-master of heavenly soldiers. “So that a bow of steel is broken by mine arms.” A bow of brass is probably meant, and these bows could scarcely be bent by the arms alone, the archer had to gain the assistance of his foot; it was, therefore, a great feat of strength to bend the bow, so far as even to snap it in halves. This was meant of the enemies’ bow, which he not only snatched from his grasp, but rendered useless by breaking it in pieces. Jesus not only destroyed the fiery suggestions of Satan, but he broke his arguments with which he shot them, by using Holy Scripture against him; by the same means we may win a like triumph, breaking the bow and cutting the spear in sunder by the sharp edge of revealed truth. Probably David had by nature a vigorous bodily frame; but it is even more likely that, like Samson, he was at times clothed with more than common strength; at any rate, he ascribes the honour of his feats entirely to his God. Let us never wickedly rob the Lord of his due, but faithfully give unto him the glory which is due unto his name. 35. “Thou hast also given me the shield of thy salvation.” Above all we must take the shield of faith, for nothing else can quench Satan’s fiery darts; this shield is of celestial workmanship, and is in all cases a direct gift from God himself; it is the channel, the sign, the guarantee, and the earnest of perfect salvation. “Thy right hand hath holden me up.” Secret support is administered to us by the preserving grace of God, and at the same time Providence kindly yields us manifest aid. We are such babes that we cannot stand alone; but when the Lord’s right hand upholds us, we are like brazen pillars which cannot be moved. “Thy gentleness hath made me great.” There are several readings of this sentence. The word is capable of being translated, “thy goodness hath made me great.” David saw much of benevolence in God’s action towards him, and he gratefully ascribed all his greatness not to his own goodness, but to the goodness of God. “Thy providence” is another reading, which is indeed nothing more than goodness in action. Goodness is the bud of which providence is the flower; or goodness is the seed of which providence is the harvest. Some render it, “thy help,” which is but another word for providence; providence being the firm ally of the saints, aiding them in the service of their Lord. Certain learned annotators tell us that the text means, “thy humility hath made me great.” “Thy condescension” may, perhaps, serve as a comprehensive reading, combining the ideas which we have already mentioned, as well as that of humility. It is God’s making himself little which is the cause of our being made great. We are so little that if God should manifest his greatness without condescension, we should be trampled under his feet; but God, who must stoop to view the skies and bow to see what angels do, looks to the lowly and contrite, and makes them great. While these are the translations which have been given to the adopted text of the original, we find that there are other readings altogether; as for instance, the Septuagint, which reads, “thy discipline”—thy fatherly correction—“hath made me great;” while the Chaldee paraphrase reads, “thy word hath increased me.” Still the idea is the same. David ascribes all his own greatness to the condescending goodness and graciousness of his Father in heaven. Let us all feel this sentiment in our own hearts, and confess that whatever of goodness or greatness God may have put upon us, we must cast our crowns at his feet, and cry, “thy gentleness hath made me great.” 36. “Thou hast enlarged my steps.” A smooth pathway leading to spacious possessions and camping-grounds had been opened up for him. Instead of threading the narrow mountain paths, and hiding in the cracks and corners of caverns, he was able to traverse the plains and dwell under his own vine and fig tree. It is no small mercy to be brought into full Christian liberty and enlargement, but it is a greater favour still to be enabled to walk worthily in such liberty, not being permitted to slip with our feet. To stand upon the rocks of affliction is the result of gracious upholding, but that aid is quite as much needed in the luxurious plains of prosperity. 37. The preservation of the saints bodes ill for their adversaries. The Amalekites thought themselves clear away with their booty, but when David’s God guided him in the pursuit, they were soon overtaken and cut in pieces. When God is with us sins and sorrows flee, and all forms of evil are “consumed” before the power of grace. What a noble picture this and the following verses present to us of the victories of our glorious Lord Jesus! 38. The destruction of our spiritual enemies is complete. We may exult over sin, death and hell, as disarmed and disabled for us by our conquering Lord; may he graciously give them a like defeat within us. 39 and 40. It is impossible to be too frequent in the duty of ascribing all our victories to the God of our salvation. It is true that we have to wrestle with our spiritual antagonists, but the triumph is far more the Lord’s than ours. We must not boast like the ambitious votaries of vainglory, but we may exult as the willing and believing instruments in the Lord’s hands of accomplishing his great designs. 41. “They cried, but there was none to save them; even unto the Lord, but he answered them not.” Prayer is so notable a weapon that even the wicked will take to it in their fits of desperation. Bad men have appealed to God against God’s own servants, but all in vain; the kingdom of heaven is not divided, and God never succours his foes at the expense of his friends. There are prayers to God which are no better than blasphemy, which bring no comfortable reply, but rather provoke the Lord to greater wrath. Shall I ask a man to wound or slay his own child to gratify my malice? Would he not resent the insult against his humanity? How much less will Jehovah regard the cruel desires of the enemies of the church, who dare to offer their prayers for its destruction calling its existence schism, and its doctrine heresy! 42. The defeat of the nations who fought with King David was so utter a…

46. “The Lord liveth.” Possessing underived, essential, independent and eternal life. We serve no inanimate, imaginary, or dying God. He only hath immortality. Like loyal subjects let us cry, Live on, O God. Long live the King of kings. By thine immortality do we dedicate ourselves afresh to thee. As the Lord our God liveth so would we live to him. “And blessed be my rock.” He is the ground of our hope, and let him be the subject of our praise. Our hearts bless the Lord, with holy love extolling him. Jehovah lives, my rock be blest! Praised be the God who gives me rest! “Let the God of my salvation be exalted.” As our Saviour, the Lord should more than ever be glorified. We should publish abroad the story of the covenant and the cross, the Father’s election, the Son’s redemption, and the Spirit’s regeneration. He who rescues us from deserved ruin should be very dear to us. In heaven they sing, “Unto him that loved us and washed us in his blood;” the like music should be common in the assemblies of the saints below. 47. “It is God that avengeth me, and subdueth the people under me.” To rejoice in personal revenge is unhallowed and evil, but David viewed himself as the instrument of vengeance upon the enemies of God and his people, and had he not rejoiced in the success accorded to him he would have been worthy of censure. That sinners perish is in itself a painful consideration, but that the Lord’s law is avenged upon those who break it is to the devout mind a theme for thankfulness. We must, however, always remember that vengeance is never ours, vengeance belongeth unto the Lord, and he is so just and withal so long-suffering in the excercise of it, that we may safely leave its administration in his hands. 48. From all enemies, and especially from one who was pre-eminent in violence, the Lord’s anointed was preserved, and at the last over the head of Saul and all other adversaries he reigned in honour. The like end awaits every saint, because Jesus who stooped to be lightly esteemed among men is now made to sit far above all principalities and powers. 49. Paul cites this verse (Rom. xv. 9): “And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.” This is clear evidence that David’s Lord is here, but David is here too, and is to be viewed as an example of a holy soul making its boast in God even in the presence of ungodly men. Who are the despisers of God that we should stop our mouths for them? We will sing to our God whether they like it or no, and force upon them the knowledge of his goodness. Too much politeness to traitors may be treason to our King. 50. This is the winding-up verse into which the writer throws a fulness of expression, indicating the most rapturous delight of gratitude. “Great deliverance.” The word “deliverance” is plural, to show the variety and completeness of the salvation; the adjective “great” is well placed if we consider from what, to what, and how we are saved. All this mercy is given to us in our King, the Lord’s Anointed, and those are blessed indeed who as his seed may expect mercy to be built up for evermore. The Lord was faithful to the literal David, and he will not break his covenant with the spiritual David, for that would far more involve the honour of his crown and character. The Psalm concludes in the same loving spirit which shone upon its commencement; happy are they who can sing on from love to love, even as the pilgrims marched from strength to strength.

29. “For thou wilt light My candle, O Lord” (ver. 28). For our light is not from ourselves; but “Thou wilt light my candle, O Lord. O my God, Thou wilt enlighten my darkness.” For we through our sins are darkness; but “Thou, O my God, wilt enlighten my darkness.”

30. “For by Thee shall I be delivered from temptation” (ver. 29). For not by myself, but by Thee, shall I be delivered from temptation. “And in my God shall I leap over the wall.” And not in myself, but in my God shall I leap over the wall, which sin has raised between men and the heavenly Jerusalem.

31. “My God, His way is undefiled” (ver. 30). My God cometh not unto men, except they shall have purified the way of faith, whereby He may come to them; for that “His way is undefiled.” “The words of the Lord have been proved by fire.” The words of the Lord are tried by the fire of tribulation. “He is the Protector of them that hope in Him.” And all that hope not in themselves, but in Him, are not consumed by that same tribulation. For hope followeth faith.

32. “For who is God, but the Lord?” (ver. 31) whom we serve. “And who God, but our God?” And who is God, but the Lord? whom after good service we sons shall possess as the hoped-for inheritance.

33. “God, who hath girded me with strength” (ver. 32). God, who hath girded me that I might be strong, lest the loosely flowing folds of desire hinder my deeds and steps. “And hath made my way undefiled.” And hath made the way of love, whereby I may come to Him, undefiled, as the way of faith is undefiled, whereby He comes to me.

34. “Who hath made my feet perfect like harts’ feet” (ver. 33). Who hath made my love perfect to surmount the thorny and dark entanglements of this world. “And will set me up on high.” And will fix my aim on the heavenly habitation, that “I may be filled with all the fulness of God.” Eph. iii. 19.

35. “Who teacheth my hands for battle” (ver. 34). Who teacheth me to work for the overthrow of mine enemies, who strive to shut the kingdom of heaven against us. “And Thou hast made mine arms as a bow of steel.” And Thou hast made my earnest striving after good works unwearied.

36. “And Thou hast given me the defence of my salvation, and Thy right hand hath held me up” (ver. 35). And the favour of Thy grace hath held me up. “And Thy discipline hath directed me to the end.” And Thy correction, not suffering me to wander from the way, hath directed me that whatsoever I do, I refer to that end, whereby I may cleave to Thee. “And this Thy discipline, it shall teach me.” And that same correction of Thine shall teach me to attain to that, whereunto it hath directed me.

37. “Thou hast enlarged my steps under me” (ver. 36). Nor shall the straits of the flesh hinder me; for Thou hast enlarged my love, working in gladness even with these mortal things and members which are under me. “And my footsteps have not been weakened.” And either my goings, or the marks which I have imprinted for the imitation of those that follow, have not been weakened.

38. “I will follow up mine enemies, and seize them” (ver. 37). I will follow up my carnal affections, and will not be seized by them, but will seize them, so that they may be consumed. “And I will not turn, till they fail.” And from this purpose I will not turn myself to rest, till they fail who make a tumult about me.

39. “I will break them, and they shall not be able to stand” (ver. 38): and they shall not hold out against me. “They shall fall under my feet.” When they are cast down, I will place before me the loves See p. 37. “The foot of sinners; that is, their love.”

40. “And Thou hast girded me with strength to the war” (ver. 39). And the loose desires of my flesh hast Thou bound up with strength, that in such a fight I may not be encumbered. “Thou hast supplanted under me them that rose up against me.” Thou hast caused them to be deceived, who followed upon me, that they should be brought under me, who desired to be over me.

41. “And thou hast given mine enemies the back to me” (ver. 40). And thou hast turned mine enemies, and hast made them to be a back to me, that is, to follow me. “And Thou hast destroyed them that hate me.” But such other of them as have persisted in hatred, Thou hast destroyed.

42. “They have cried out, and there was none to save them” (ver. 41). For who can save them, whom Thou wouldest not save? “To the Lord, and He did not hear them.” Nor did they cry out to any chance one, but to the Lord: and He did not judge them worthy of being heard, who depart not from their wickedness.

43. “And I will beat them as small as dust before the face of the wind” (ver. 42). And I will beat them small; for dry they are, receiving not the shower of God’s mercy; that borne aloft and puffed up with pride they may be hurried along from firm and unshaken hope, and as it were from the earth’s solidity and stability. “As the clay of the streets I will destroy them.” In their wanton and loose course along the broad ways of perdition, which many walk, will I destroy them.

44. “Thou wilt deliver Me from the contradictions of the people” (ver. 43). Thou wilt deliver Me from the contradictions of them who said, “If we send Him away, all the world will go after Him.” John xi. 48, xii. 19.

45. “Thou shalt make Me the head of the Gentiles. A people whom I have not known have served Me.” The people of the Gentiles, whom in bodily presence I have not visited, have served Me. “At the hearing of the ear they have obeyed Me” (ver. 44). They have not seen Me with the eye: but, receiving my preachers, at the hearing of the ear they have obeyed Me. 46. “The strange children have lied unto Me.” Children, not to be called Mine, but rather strange children, to whom it is rightly said, “Ye are of your father the devil,” John viii. 44. Matt. xv. 2. 47. “The Lord liveth, and blessed be my God.” “But to be carnally minded is death:” Rom. viii. 6.

48. “O God, who givest Me vengeance, and subduest the people under Me” (ver. 47). O God, who avengest Me by subduing the people under Me. “My Deliverer from My angry enemies:” the Jews crying out, “Crucify Him, Crucify Him.” John xix. 6.

49. “From them that rise up against Me Thou wilt exalt Me” (ver. 48). From the Jews that rise up against Me in My passion, Thou wilt exalt Me in My resurrection. “From the unjust man Thou wilt deliver Me.” From their unjust rule Thou wilt deliver Me.

50. “For this cause will I confess to Thee among the Gentiles, O Lord” (ver. 49). For this cause shall the Gentiles confess to Thee through Me, O Lord. “And I will sing unto Thy Name.” And Thou shalt be more widely known by My good deeds.

51. “Magnifying the salvation of His King” (ver. 50). God, who magnifieth, so as to make wonderful, the salvation, which His Son giveth to believers. [The epigraph of this Psalm in 2 Sam. xxiii. 1–5 seems to connect with Isa. lv. 3, and so with Acts xiii. 34.—C.]

For thou wilt light my candle,.... Or lamp (d): in 2 Samuel 22:29, it is, "Thou art my lamp, O Lord"; which may either design outward prosperity, and the flourishing condition of David's kingdom; or internal spiritual light, and an increase of it, by giving fresh supplies of the oil of grace, to cause the lamp to burn more clearly; or rather the prosperous estate of Christ's kingdom; and may be the same with the lamp ordained for the Messiah, Psalm 132:17; the Lord my God will enlighten my darkness; or "cause light to shine in my darkness" (e); that is, bring me out of darkness into light; either out of adversity to prosperity, or from walking in darkness to the enjoyment of the light of his countenance; and is true of Christ, not only of the prosperity of his kingdom and interest, but of him personally; who though, when on the cross, was in darkness of soul, being forsaken by his God; yet, when raised from the dead, he was received up to heaven, and set down at the right hand of God, and was made full of joy with his countenance, Acts 2:28. (d) "lucernam meam", Pagninus, Montanus, Junius & Tremellius, Piscator, &c. (e) So Gussetius, Comment. Ebr. p. 495.

For by thee I have run through a troop,.... Or, "I have run to a troop": to meet one (f) with courage and intrepidity, as some interpret it (g); or, as others (h), "I have run after a troop": that is, pursued after one, as David pursued after the troops of the Amalekites who burnt Ziklag, 1 Samuel 30:8; to which Jarchi refers this passage; or rather, "I have broke a troop", or "through one" (i); for the word, as some Jewish writers (k) observe, comes from a root which signifies to "break" in pieces, and is fitly used for the destroying or cutting in pieces a troop of the enemy; and is true of Christ, when he engaged with the troops of hell, and broke the squadrons of the infernal fiends, and spoiled or disarmed principalities and powers, and triumphed over them on the cross, and made a show of them openly, when he dragged them at his chariot wheels, and led captivity captive; and by my God have I leaped over a wall; which refers to the scaling of walls, and taking of fortified places; and so the Targum, "By the word of my God I will subdue fortified towns"; so Apollinarius has it, passed over a tower, or took it; which was literally true of David, in many instances. Jarchi applies this to his taking the fortress of Zion from the Jebusites: a learned writer (l) thinks this refers to his leaping over the city wall, and slipping through the city watch, when Michal let him down through a window: it may be applied to Christ, who broke down the middle wail of partition, the ceremonial law, which stood between Jew and Gentile; or rather it may design the many difficulties which were in the way of the salvation of his people, which he surmounted and got over with great strength and swiftness; such as fulfilling the law, satisfying justice, bearing sin, and making atonement for it, undergoing a shameful and an accursed death, and grappling with numerous enemies, whom he conquered; and he is said to do all this by his God; because, as man and Mediator, he was strengthened and assisted by him. (f) "occurram turmae", so some in Vatablus. (g) Apud Kimchi in loc. (h) Apud Aben Ezra in loc. (i) "Conteram", Pagninus; "perfregi", Vatablus; "perrupi", Musculus; "perrumpo", Tigurine version, Castalio; so Ainsworth. (k) Kimchi & Ben Melech. (l) Delaney's Life of King David, vol. 1. p. 62.

As for God, his way is perfect,.... Or "without spot" (m), as the Septuagint render the word; without any just charge of inequality, or unrighteousness; such is God's way of providence, though sometimes his methods of providence are cavilled at by wicked men, and murmured at by his own people: they are at a loss, at times, to reconcile promises and providences together, and to account for the justice and equity of them; these ways of his are unsearchable, and not to be traced out by them; but when his judgments will be made manifest, the wisdom, goodness, and righteousness of them will be clearly discerned, and they will be admired; for they are all of a piece, and perfectly consistent with the attributes of God: and such also is his way of grace, and method of salvation; it is agreeable to all his perfections, and according to his purposes, counsel, and covenant; this being resolved on in his breast, contrived by his wisdom, and concluded on in the covenant, has been effected and finished by his son; and his inward way of working upon the heart, though at present imperfect, will be completed; he is a rock, and his work is perfect, and all his ways are judgment: whatever way or method he contrives and enters upon, whether in providence or grace, he pursues and brings to an issue; for he is an omnipotent, omniscient, and unchangeable Being, and neither frustrates, nor is he frustrated; nor is there any insincerity, unrighteousness, and unfaithfulness in him; nor can he act contrary to himself, and the perfections of his nature: the way also which he prescribes to others is perfect and plain, whether the path of doctrine or of duty; the path of truth is plain to the enlightened understanding, and the way of holiness is such, in which men, though fools, shall not err; see Proverbs 8:8; the word of the Lord is tried; as silver in a furnace, and is clear of all dross, of error, and falsehood; is free from human mixtures, and without any impurity and unholiness; nor is God's word of promise chargeable with unfaithfulness; all his promises being yea and amen in Christ, and have been tried and proved by the saints in all ages; and have been found true, faithful, constant, and invariable; he is a buckler to all those that trust in him; not in man, nor in themselves; in their own righteousness, or in any creature or creature enjoyment or performance; but in the providence and power of God, in his grace and mercy, in his word, and especially in his Son; in his person, blood, and righteousness; to such he is a buckler or shield: his power is all around them, his favour encompasses them, and his truth, or faithfulness in his word, is their shield and buckler: and so is his Son, who is both a sun and shield to them; and such are his precious blood, his spotless righteousness, and stoning sacrifice; which, being held up by faith, repel the fiery darts of Satan. (m) Sept. "impolluta", V. L. so Syriac. Aethiop.

For who is God save the Lord?.... Or Jehovah: there is but one God, and Jehovah is he; there is none besides him, nor any like him: there are many that are called gods, nominal deities, who are not by nature gods; fictitious ones, the idols of the Gentiles, made of gold, silver, brass, wood, and stone; but there is but one true God: there are gods, in an improper sense, as civil magistrates; but there is none really and truly so but the Lord; which is to be understood, not of Jehovah the Father, to the exclusion of the Son and Spirit; for the Son is Jehovah, and the Spirit is Jehovah; both are so called, as well as the Father, and all three one God; or who is a rock save our God? to have recourse to for shelter and protection; or to trust to, and build upon, for eternal life and salvation. False gods are rocks; but not like ours, our enemies themselves being judges, Deuteronomy 32:31; so Apollo at Delphos is called the Delphian rock (n): the words seem to be taken from, or at least there is in them a reference to, 1 Samuel 2:2. (n) , Sophoclis Oedipus, v. 472.

It is God that girdeth me with strength,.... For battle, as in Psalm 18:39; with strength of body and fortitude of mind; both which are from the Lord, and were in David; and were acknowledged by him as bestowed on him by the Lord; and which confirms what he had before said of him: or with spiritual strength, with strength in his soul, against sin, Satan, and the world; and to do the will and work of God: saints are girt by the Lord with the whole armour of God, and among the rest with the girdle of truth; and are prepared and ready to every good work; see 1 Samuel 2:4. Hannah's song is again referred to: in 2 Samuel 22:33, the words are, "God is my strength and power"; they are true of Christ, the man of God's right hand, whom he promised to strengthen, and whom he has made strong for himself, Psalm 80:17; and maketh my way perfect; or safe, or prosperous. God removed every impediment and obstacle out of his way, and made it plain and easy, as Jarchi observes; and succeeded him, and gave him victory over his enemies; this has been verified in Christ, who has conquered sin, Satan, the world, death, and the grave: for this is not to be understood of the way and course of David's life and conversation, which was not perfect and unspotted, but had many blemishes and imperfections in it, which he often owns, confesses, and bewails.

He maketh my feet like hind's feet,.... As light and swift as theirs, as the Targum; that is, either to flee, when there was a necessity for it, as Kimchi observes; or rather to pursue after the enemy, to run through a troop, and leap over a wall, as before; see 1 Chronicles 12:8; the same phrase is used in Habakkuk 3:19; and may be understood in a spiritual sense of that readiness and cheerfulness with which the saints run the ways of God's commandments, when their hearts are enlarged with his love and grace; and may very well be applied to Christ, who is often compared to a roe, or a young hart, for swiftness; who readily and at once engaged to come and do the will of God, and whose coming in the flesh, at the appointed time, was swift; and who made haste to do the work of God, in which he took the utmost pleasure; and who is a speedy and present help to his people in time of trouble; see Sol 2:8; and setteth me upon my high places; the towers and fortresses, and strong and fortified places, where he was safe from his enemies; and: in a spiritual sense, may design the everlasting love of God, the covenant of grace, its blessings and promises; and Christ himself, with the fulness of grace in him, on which believers may be said to be set, when their faith is directed to them, and they live and dwell upon them; see Habakkuk 3:19; and, the words were fulfilled in Christ, when God highly exalted him at his right hand, and set him above all principalities and powers, and made him higher than the heavens.

He teacheth my hands to war,.... From whence it appears, that war, in some cases, is lawful; and that all the skilfulness and art in training men for war, in the use of armour, in marshalling of armies, in forming sieges, &c. is all from God; see Psalm 144:1; and so is all that spiritual skill, in making use of the whole armour of God against every enemy, sin, Satan, and the world; and even the wisdom and skill, counsel and instruction, which Christ as man and Mediator had, when it was the hour and power of darkness; when he was engaged with principalities and powers, and got the victory over them, were from the Lord: see Psalm 16:7; so that a bow of steel is broken by mine arms; that is, the bow of an enemy falling into his hands, which might be literally true of David. It is in the Hebrew text, "a bow of brass"; and so Apollinarius renders it; which Kimchi and Ben Melech interpret strong iron, that is, steel; and so the Targum; see Job 20:24; Satan is an archer; his temptations are darts, and fiery ones; and his strong bow may be said to be broken by the arms of faith, when his temptations, under the influence of divine grace, are repelled and rendered ineffectual; and especially his bow was broken by Christ, not only in the wilderness, when he was vanquished by him; but in the garden, and on the cross, when Satan could find nothing in him, and get no other advantage over him, but to bruise his heel; when he himself had his head broke, his works ruined, and he himself destroyed. Some render the words, "mine arms have bent a bow of steel": that is, such skill and strength were given him that he was able to bend, draw, and shoot a bow or steel: the Targum is, "and hath strengthened mine arm as a bow of brass", or "steel"; and so the Syriac and Arabic versions; and to the same purpose the Septuagint, Vulgate Latin, and Ethiopic versions; or it may be rendered, "my arms have bent", or "made to descend (o), a bow of brass"; for when a bow is bent, the horns or corners of it are made to descend towards a man. (o) "ut current", Cocceius; so Michaelis; "ut descendat vel deprimatur", Gejerus; vid. Gussetii Comment. Ebr. p. 507. so Jarchi.

Thou hast given me the shield of thy salvation,.... Meaning either temporal salvation, which was a shield to him when he had no outward one, as when he fought with Goliath; and was what preserved him in all his battles at other times: or spiritual salvation, which is of the Lord, of his contriving, effecting:, and applying, and in which his glory is concerned; interest in which is a free gift of his, as are the knowledge, application, and possession of it; and this is as a shield, which saves from sin, from all sin, and the damning power of it; keeps off the curses of the law, secures from wrath to come, and repels Satan's temptations; the words may be applied to Christ, who, though he was not saved from dying, yet was preserved in the day of salvation, and was not suffered to see corruption in the grave, and was quickly delivered from the power and dominion of it; and thy right hand hath holden me up; Christ may be said to be the right hand of God, being as dear to him as his right hand; and being exalted at it; and because by him he communicates all good things to his people, and with him upholds and sustains them; or else it designs the mighty power of God, which is often signified by it, Psalm 20:6; and may be understood of the sustentation of David, both in a providential way, with respect to his being, the preservation of it, the supplies of life, and support in times of trouble and distress; and in a spiritual sense, maintaining the principle of grace in him, furnishing him with fresh supplies of grace, and bearing him up under and through every temptation and exercise; so upholding him that he stood firm in the true grace of God, in the exercise of it implanted, and in the doctrine of grace, so as to go forward in the ways of God, and follow hard after him, and so as not to fall and utterly perish; and which is true of all the saints; see Psalm 63:8. The words may be interpreted of Christ, who, as man and Mediator, as God's righteous servant, was upheld by him, so that he failed not, nor was he discouraged; the hand of the Lord was established with him, and his arm also strengthened him, Isaiah 42:1; this clause is not in 2 Samuel 22:36; and thy gentleness hath made me great; David was very mean and low by his birth and occupation, and while persecuted by Saul; but God of his grace and goodness, of his sovereign good will and pleasure, raised him to an high estate, set him on the throne of Israel, and gave him honour among and above the kings of the earth; so Kimchi interprets the word for "gentleness" by "goodness" or "merciful" kindness; R. Jonah by "providence"; and R. Isaac explains it "thy help and good will"; and all shows that his greatness was not owing to his merits, but to the providential goodness of God; and his special grace and mercy in Christ Jesus made him still greater, even a child of God, an heir of God, a joint heir with Christ, a King and a Priest unto God; gave him a right unto and a meetness for a crown of glory, an everlasting kingdom, an eternal inheritance, as it does all the saints. The words may be rendered, "thy humility hath made me great" (p); which may be understood either of God's humbling himself to look upon him in his low estate, and to raise him to such honour and dignity as he did, both in a temporal and spiritual sense; see Psalm 113:6; or of the humility which he had in himself from God, as Aben Ezra interprets it; of which grace God is the author; it is a fruit of the Spirit; which he takes great notice of, gives more grace to them that have it, and exalts them, as he did David, who was mean and low in his own eyes. The Septuagint, and those versions which follow that, render it "thy discipline" or "correction": and so may design the gentleness and lenity of God in chastising his people, which is always in measure and in judgment, and for their good; whereby he increases grace in them, and trains them up for, and brings them to his kingdom and glory. The Chaldee paraphrase is, "by thy word thou hast increased me"; it may not be improperly interpreted of Christ, who was very low in his estate of humiliation on earth, but is now highly exalted, and crowned with glory and honour; who first endured great sufferings, and then entered into his glory. (p) "mansuetudo tua", Pagninus, Montanus, Musculus, Gejerus; "thy meekness", Ainsworth; "sumitur pro humilitate seu mansuetudine", Zeph. ii. 3. Gejerus.

Thou hast enlarged my steps under me,.... Which is opposed to those straitened circumstances in which the psalmist was, Psalm 18:4; and is expressive of deliverance from his enemies, by whom he was surrounded, besieged, and shut up; see Psalm 31:8; and of freedom of walking at large, without being straitened for room, or interrupted by others, Proverbs 4:12; and of safety in standing; all which is true in a spiritual sense of believers in Christ, who being delivered by him out of the hands of their enemies, serve the Lord without fear in righteousness and holiness; walk at liberty by faith in Christ, and up and down in the name of the Lord their God; and have their feet established upon the Rock of ages, that sure and large foundation, Christ, from which there is no danger of slipping and falling; as follows; that my feet did not slip; so as to fall and perish; for sometimes the steps of the saints are well nigh slipped; yea, in some sense they stumble; slip, and fall, but not so as to be utterly cast down and perish eternally; the bottom on which they are is so broad, and the foundation so sure, that it is not possible they should. The words will bear to be applied to Christ, who was in very pressed and straitened circumstances, when beset with the bulls of Bashan, encompassed with dogs, and enclosed with the assembly of the wicked; and was in slippery places, when he sunk in deep mire where there is no standing, Psalm 22:12; but now being delivered from all this, he is brought, as in Psalm 18:19, into a large place, into heaven, and made higher than the heavens, and is set down at the right hand of God, from whence he can never be moved.

I have pursued mine enemies, and overtaken them,.... Which may refer to David's pursuing the Amalekites, who overtook them and recovered all they had carried away, 1 Samuel 30:8; so Kimchi explains it; neither did I turn again till they were consumed; for not a man escaped, save four hundred young men that rode on camels and fled, Psalm 18:17.

I have wounded them, that they were not able to rise,.... Which was not only true of the Amalekites, but of all with whom David engaged in war; they are fallen under my feet; either dead, or become subject and tributaries to him; as the Philistines, Moabites, Syrians, and Edomites; see 2 Samuel 8:1. This, with Psalm 18:37, may very well be accommodated to David's antitype, and be expressive of the entire victory he has obtained over all his and his people's enemies; he wounded the heads over many countries, Psalm 110:6. Satan and his principalities and powers, whose head is broke, whose works are destroyed; yea, he himself, which had the power of death, so as not to be able to rise more against Christ, who has led captivity captive: he has also finished and made an end of sin, and overcome the world; nor did he turn back from this work he engaged in until he had made a complete conquest; and moreover he has likewise made his people more than conquerors, through him, over these same enemies; so that the words are also applicable to them.

For thou hast girded me with strength unto battle,.... See Psalm 18:32; that natural strength, courage and valour, which David had, were from the Lord; and so is the Spirit of power, love, and of a sound mind, which believers have; and likewise that strength which Christ, as man, had and used in his combat with the powers of darkness; see Psalm 80:17; thou hast subdued under me those that rose up against me; as the psalmist ascribes his strength, so he attributes his success to the Lord; who likewise subdues the sins of his people, and all other enemies of theirs, and who also makes the enemies of his Son his footstool, Psalm 110:1.

Thou hast also given me the necks of mine enemies,.... Either to slay them, or to trample or put a yoke upon them; or rather the sense is, thou hast made them to fly before me, to turn their necks or backs unto me, as the word is used in Joshua 7:8; and it is expressive of an utter rout and vanquishing of them; that I might destroy them that hate me; they not being able to face him and stand against him.

They cried, but there was none to save them,.... It is in 2 Samuel 22:42; "they looked"; that is, they looked round about, here and there, to see if there were any near at hand to help and deliver them; they cried in their distress, and because of the anguish of their spirits, and for help and assistance, but in vain; they cried, as Jarchi thinks, to their idols, as Jonah's mariners cried everyone to their god; and, if so, it is no wonder there was none to save; for such are gods that cannot save: but it follows, even unto the Lord, but he answered them not; as Saul, for instance, 1 Samuel 28:6; so God deals with wicked men, often by way of righteous retaliation; see Proverbs 1:28.

Then did I beat them small, as the dust before the wind,.... They being given up by God, and he not answering to their cries; the phrase denotes the utter ruin and destruction of them, and represents their case as desperate and irrecoverable; being, as it were, pounded to dust, and that driven away with the wind: just as the destruction of the four monarchies is signified by the iron, clay, brass, silver, and gold, being broken to pieces, and made like the chaff of the summer threshing floor, and carried away with the wind, so that no place is found for them any more, Daniel 2:35; I did cast them out as the dirt of the streets; expressing indignation and contempt: in 2 Samuel 22:43; it is, "I did stamp them as the mire of the street, and did, spread them abroad"; which also denotes the low and miserable condition to which they were reduced, and the entire conquest made of them, and triumph over them; see Isaiah 10:6; compare with this 2 Samuel 12:31.

Thou hast delivered me from the strivings of the people,.... In 2 Samuel 22:44, it is read "my people", meaning the people of Israel; either Saul and his men, who contended with David, and sought his life; or rather the tribes of Israel, who, after Saul's death, refused to acknowledge David as their king, but afterwards came and anointed him in Hebron. The words may very well be interpreted of the contentions of the Scribes and Pharisees with Christ, and of the opposition from sinners, which he for a while endured, but is now delivered from them all; and thou hast made me the head of the Heathen; which, if understood of David, refers to the Philistines, Syrians, Moabites, and Edomites, being subdued by him, and becoming tributaries to him, 2 Samuel 8:1. But it best agrees with Christ, who is the head of his chosen ones among the Gentiles; the political head, King, and Governor of them, the Heathen being given him for his inheritance and possession; and which appeared in the first ages of Christianity, when the Gospel was first preached to the Gentiles by the apostles; and still continues, and will be more clearly seen in the latter day, when the Lord shall be King over all the earth. Christ was made the head of the Heathen, by the appointment and designation of his Father; and, in fact, was so when multitudes from among the Gentiles were converted and brought to the obedience of him. In 2 Samuel 22:44 it is, "thou hast kept me to be head of the Heathen"; which does not seem so much to intend the designation and constitution of him as such, but the continuation of him; and denotes the stability of his government in the Gentile world, of which there will be no end; a people whom I have not known shall serve me; by whom are meant the Gentiles, who were not the people of God, were without Christ and without God, and without hope in the world: not that there are any people that can be unknown to Christ, as he is the omniscient God; nor were these unknown to him, in such sense as reprobates, nominal professors, and foolish virgins, are said not to be known by him, Matthew 7:23. For these people among the Heathen, who are or shall be brought to serve the Lord, are such who were the objects of his love and delight from everlasting; were in his Father's choice and in his own, and in the gift of his Father to him, and in the covenant of his grace; and therefore must be known by him; moreover, they are the purchase of his blood; and the sheep he knows, for whom he has laid down his life, and of whom he has such an exact and particular knowledge, that he can and does call them by name. But the sense is, these seemed not to be taken notice of and cared for by Christ; they were not owned and acknowledged by him as his people; the Jews were distinguished from all others; they only had the law, the word of God, and his ordinances; the Gentiles were suffered to walk in their own ways; they were neglected, and the times of their ignorance were overlooked and disregarded; so that they were treated as a people that were not known for many hundreds of years: but here it is predicted, that when the Gospel should come among them, and they be called by it, they should "serve" the Lord in righteousness and true holiness, with reverence and godly fear, from a principle of love, in his name and strength, and to his glory; see Isaiah 55:4.

As soon as they hear of me they shall obey me,.... That is, as soon as they should hear of Christ, through the preaching of the word, by which faith would come, they should readily and at once receive, embrace, and profess the Gospel, and yield a cheerful submission to the ordinances of it; and which has had its accomplishment among the Gentiles, Acts 28:28; the strangers shall submit themselves unto me; meaning either the same persons as before; the Gentiles, who were aliens from the commonwealth of Israel, and strangers to the covenant of promise, who should submit to Christ, to his Gospel, to his righteousness, and to the sceptre of his kingdom; though some interpret it of the degenerate Jews, "the sons of the stranger", as the words may be rendered; who, though called the children of God, and the children of the kingdom, yet were, as our Lord says, of their father the devil; and these, some of them, in a flattering and dissembling way, feigned themselves to be the followers and disciples of Christ: and, indeed, it looks as if hypocrites were intended, whether among Jews or Gentiles, or both, since the word here used, and rendered "submit", signifies to "lie"; and so it is in the metaphrase of Apollinarius; or, as in the margin of some Bibles, to "yield a feigned obedience"; see Psalm 66:3. There seems to be an allusion to the conquest of nations, some of the inhabitants of which readily and heartily submit, but others only feignedly, and through fear, and the force of superior power they cannot withstand.

The strangers shall fade away,.... Like the leaves of trees in autumn, when they fall and perish; to which hypocrites and nominal professors are compared, Jde 1:12; and be afraid out of their close places; their towers and fortified places, or the rocks and mountains to which they betake themselves for shelter; but, as not thinking themselves safe enough, through fear and dread, come out of them; see Micah 7:17. Some Jewish writers (q) interpret the words, they shall halt or be lame; that is, because of the chains put upon their feet: and so they are expressive of the conquest made of them. The word in the Arabic language signifies to "come out"; and may be so rendered here, and "come out": in 2 Samuel 22:46; it is, "they shall gird themselves", or "come out girt". (q) R. Donesh apud Jarchi & Abendana not. in Miclol Yophi in loc. to Apollinar. Metaphras.

The Lord liveth, and blessed be my Rock,.... This, with what follows, is the concluding part of the psalm, which ends with a celebration of the Divine Being, and with thankfulness for mercies received from him. The psalmist praises him on account of what he is in himself, what he was to him, and had done for him: in himself he is the living God, "the Lord liveth": he has life in himself, essentially, originally, and independently; and is the fountain and author of life to all others, even to all creatures that have life, whether rational or irrational: he is the giver of natural life to all men, and the supporter of it; and of spiritual and eternal life to his chosen people; and he continues to live, and ever will; wherefore the saints may conclude that their life in every sense is safe and secure. Some render the phrase, by way of wish, "may the Lord live" (r); but then it must be understood only that he would show himself more abundantly to be the living God, and that he might be acknowledged so by others. The next clauses are by way of petition; "and blessed be my Rock"; on which he was built and established, to which he betook himself in times of distress, which was his place of defence, and from whence he had a supply; wherefore he desires he might be blessed, not by invoking or conferring a blessing on him, neither of which can be; there being none greater than he to call upon, and he being "Elshaddai", God all sufficient, and in no need of any; but by declaring his blessedness, by celebrating his greatness and goodness, and by ascribing blessing and honour and glory to him; and let the God of my salvation be exalted; God was the God of his salvation in a temporal sense, saving him daily from his many enemies; and in a spiritual sense, being the contriver, author, and applier of it to him; on which account he would have him be exalted both by himself, and in the high praises of his people; ascribing the whole of salvation to him, and giving him all the glory of it. Some render the words, "the God of my salvation is high" (s); he is the most high God, the high and lofty One that inhabits eternity, and is above all others. In 2 Samuel 22:47 the words are read, "and exalted be the God of the Rock of my salvation". (r) "vivat Jehova", Musculus, Tigurine version, Piscator, Muis; so some in Vatablus, Ainsworth. (s) "excelsus est", Gejerus.

It is God that avengeth me,.... Or "gives vengeance unto me", or "for me" (t): vengeance only belongs to God, and he repays it for and in behalf of his people. Private revenge is not to be exercised by any; public vengeance on delinquents may be exercised by the civil magistrate, to whom God gives power and authority to exercise it, Romans 13:4; as he did to David, as king of Israel; though the phrase rather seems to design the victories which he obtained over his enemies, which were punishments to them, vengeances inflicted on them; and owing to God; so the acceptable year of the Messiah's coming, and the time of his people redeemed by him, is called the day of vengeance of our God, both on his and their enemies, Isaiah 61:2; and subdueth the people under me; the Edomites, Moabites, and others, as in 2 Samuel 8:1, or the Gentiles under Christ; See Gill on Psalm 18:39; (t) "qui dat ultiones mihi", Pagninus, Gejerus; so Junius & Tremellius, Piscator, Musculus, Cocceius, Michaelis.

He delivereth me from mine enemies,.... From Saul and his men, from Ishbosheth and Abner, from Absalom, and the conspirators with him; so all believers are delivered out of the hands of their enemies by Christ, as that they can serve the Lord without fear; and so Christ himself is delivered from all his enemies, being raised from the dead, and set at the right hand of God, where he must reign till all enemies are put under his feet; yea, thou liftest me up above those that rise up against me; David was lifted up from a low and mean estate, and placed on the throne of Israel, above all those that rose up against him, and sought to destroy him; and the saints are set upon their high places in Christ, where they are out of the reach of their enemies to do them any harm; and Christ, he is highly exalted at the right hand of God, above all principality and power, might and dominion, and every name that is named in this world; thou hast delivered me from the violent man; either from Saul, from whom David was delivered; or from Satan the enemy, the son of wickedness, who shall no more exact upon and afflict the Messiah, Psalm 89:21. The Chaldee paraphrase says, from Gog; as the saints will be delivered from antichrist, the man of sin, and son of perdition, who will be destroyed with the breath of Christ's mouth.

Therefore will I give thanks unto thee, O Lord, among the Heathen,.... These words are cited by the apostle, in Romans 15:9; and applied to the conversion of the Gentiles, which is manifestly prophesied of in some preceding verses of this psalm: there it is rendered, "I will confess to thee among the Gentiles"; and designs not confession of sin, nor profession of the truth, but an acknowledgment of unworthiness, joined with thankfulness for mercies received; done in the most public manner, not only in the congregation of the righteous, but before the Heathen conquered by him; owning before them all, that the victories he had obtained over them were not to be ascribed to his arm and sword, but to the power of the Lord; and sing praises unto thy name; which is comely for the saints to do, and which Jesus Christ himself did, in the great congregation of his disciples, and among the Gentiles, by his apostles, and others, on the account of the conversion of them.

Great deliverance giveth he to his king,.... Not that is king over him; for he is King of kings and Lord of lords; but that is made king by him, as David was; who did not usurp the throne, but was anointed king by the appointment of God, and was placed by him upon the throne; to whom he gave great deliverance from his enemies, or "magnified salvations" to him; which were great in kind, and many in number; and as Christ is, whom God has set as his King on his holy hill of Sion, against whom the Heathen raged, and kings and princes set themselves; but he is delivered from them all, and saved from the power of death and the grave, and ever lives to reign over, protect, and defend his people; in 2 Samuel 22:51, it is, he is "the tower of salvation for his king", with which compare Proverbs 18:10; and showeth mercy to his anointed, to David, and to his seed for evermore; which may be understood either of David literally, who was the Lord's anointed, and to whom God showed mercy in various instances; and then by his seed is meant the Messiah, who was of his seed according to the flesh; or of the Messiah, whose name signifies Anointed; and who is often called David, Ezekiel 34:23, Hosea 3:5; and so some of the Jewish doctors (u) from this verse prove that the name of the Messiah is David: and by his seed are meant his spiritual seed; all the elect of God, who are given him as his children, to whom he stands in the relation of the everlasting Father: and as mercy is kept with him for evermore, Psalm 89:28; so it is shown to them in regeneration, in the forgiveness of their sins, and in their everlasting salvation. (u) Echa Rabbati, fol. 50. 2.

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

enlarged my steps--made ample room (compare Pro 4:12).

that rose up against me--literally, "insurgents" (Psa 3:1; Psa 44:5).

given me the necks--literally, "backs of the necks"; made them retreat (Exo 23:27; Jos 7:8).

This conquest was complete.

Not only does He conquer civil foes, but foreigners, who are driven from their places of refuge.

submit, &c.--(compare Margin)--that is, show a forced subjection.

The Lord liveth--contrasts Him with idols (Co1 8:4).

avengeth me--His cause is espoused by God as His own.

liftest me up--to safety and honors.

Here, I. David reflects with comfort upon his own integrity, and rejoices in the testimony of his conscience that he had had his conversation in godly sincerity and not with fleshly wisdom, Co2 1:12. His deliverances were an evidence of this, and this was the great comfort of his deliverances. His enemies had misrepresented him, and perhaps, when his troubles continued long, he began to suspect himself; but, when God visibly took his part, he had both the credit and the comfort of his righteousness. 1. His deliverances cleared his innocency before men, and acquitted him from those crimes which he was falsely accused of. This he calls rewarding him according to his righteousness (Psa 18:20, Psa 18:24), that is, determining the controversy between him and his enemies, according to the justice of his cause and the cleanness of his hands, from that sedition, treason, and rebellion, with which he was charged. He had often appealed to God concerning his innocency; and now God had given judgment upon the appeal (as he always will) according to equity. 2. They confirmed the testimony of his own conscience for him, which he here reviews with a great deal of pleasure, Psa 18:21-23. His own heart knows, and is ready to attest it, (1.) That he had kept firmly to his duty, and had not departed, not wickedly, not wilfully departed, from his God. Those that forsake the ways of the Lord do, in effect, depart from their God, and it is a wicked thing to do so. But though we are conscious to ourselves of many a stumble, and many a false step taken, yet if we recover ourselves by repentance, and go on in the way of our duty, it shall not be construed into a departure, for it is not a wicked departure, from our God. (2.) That he had kept his eye upon the rule of God's commands (Psa 18:22): "All his judgments were before me; and I had a respect to them all, despised none as little, disliked none as hard, but made it my care and business to conform to them all. His statutes I did not put away from me, out of my sight, out of my mind, but kept my eye always upon them, and did not as those who, because they would quit the ways of the Lord, desire not the knowledge of those ways." (3.) That he had kept himself from his iniquity, and thereby had approved himself upright before God. Constant care to abstain from that sin, whatever it be, which most easily besets us, and to mortify the habit of it, will be a good evidence for us that we are upright before God. As David's deliverances cleared his integrity, so did the exaltation of Christ clear his, and for ever roll away the reproach that was cast upon him; and therefore he is said to be justified in the Spirit, Ti1 3:16. II. He takes occasion thence to lay down the rules of God's government and judgment, that we may know not only what God expects from us, but what we may expect from him, Psa 18:25, Psa 18:26. 1. Those that show mercy to others (even they need mercy, and cannot depend upon the merit, no, not of their works of mercy) shall find mercy with God, Mat 5:7. 2. Those that are faithful to their covenants with God, and the relations wherein they stand to him, shall find him all that to them which he has promised to be. Wherever God finds an upright man, he will be found an upright God. 3. Those that serve God with a pure conscience shall find that the words of the Lord are pure words, very sure to be depended on and very sweet to be delight in. 4. Those that resist God, and walk contrary to him, shall find that he will resist them, and walk contrary to them, Lev 26:21, Lev 26:24. III. Hence he speaks comfort to the humble ("Thou wilt save the afflicted people, that are wronged and bear it patiently"), terror to the proud ("Thou wilt bring down high looks, that aim high, and look with scorn and disdain upon the poor and pious"), and encouragement to himself - "Thou wilt light my candle, that is, thou wilt revive and comfort my sorrowful spirit, and not leave me melancholy; thou wilt recover me out of my troubles and restore me to peace and prosperity; thou wilt make my honour bright, which is now eclipsed; thou wilt guide my way, and make it plain before me, that I may avoid the snares laid for me; thou wilt light my candle to work by, and give me an opportunity of serving thee and the interests of thy kingdom among men." Let those that walk in darkness, and labour under many discouragements in singing these verses, encourage themselves that God himself will be a light to them.

20. “The Lord rewarded me according to my righteousness.” Viewing this Psalm as prophetical of the Messiah, these strongly-expressed claims to righteousness are readily understood, for his garments were white as snow; but considered as the language of David they have perplexed many. Yet the case is clear, and if the words be not strained beyond their original intention, no difficulty need occur. Albeit that the dispensations of divine grace are to the fullest degree sovereign and irrespective of human merit, yet in the dealings of Providence there is often discernible a rule of justice by which the injured are at length avenged, and the righteous ultimately delivered. David’s early troubles arose from the wicked malice of envious Saul, who no doubt prosecuted his persecutions under cover of charges brought against the character of “the man after God’s own heart.” These charges David declares to have been utterly false, and asserts that he possessed a grace-given righteousness which the Lord had graciously rewarded in defiance of all his calumniators. Before God the man after God’s own heart was a humble sinner, but before his slanderers he could with unblushing face speak of the “cleanness of his hands” and the righteousness of his life. He knows little of the sanctifying power of divine grace who is not at the bar of human equity able to plead innocence. There is no self-righteousness in an honest man knowing that he is honest, nor even in his believing that God rewards him in providence because of his honesty, for such is often a most evident matter of fact; but it would be self-righteousness indeed if we transferred such thoughts from the region of providential government into the spiritual kingdom, for there grace reigns not only supreme but sole in the distribution of divine favours. It is not at all an opposition to the doctrine of salvation by grace, and no sort of evidence of a Pharisaic spirit, when a gracious man, having been slandered, stoutly maintains his integrity, and vigorously defends his character. A godly man has a clear conscience, and knows himself to be upright; is he to deny his own consciousness, and to despise the work of the Holy Ghost, by hypocritically making himself out to be worse than he is? A godly man prizes his integrity very highly, or else he would not be a godly man at all; is he to be called proud because he will not readily lose the jewel of a reputable character? A godly man can see that in divine providence uprightness and truth are in the long run sure to bring their own reward; may he not, when he sees that reward bestowed in his own case, praise the Lord for it? Yea rather, must he not show forth the faithfulness and goodness of his God? Read the cluster of expressions in this and the following verses as the song of a good conscience, after having safely outridden a storm of obloquy, persecution, and abuse, and there will be no fear of our upbraiding the writer as one who set too high a price upon his own moral character. 21. Here the assertion of purity is repeated, both in a positive and a negative form. There is “I have” and “I have not,” both of which must be blended in a truly sanctified life; constraining and restraining grace must each take its share. The words of this verse refer to the saint as a traveller carefully keeping to “the ways of the Lord,” and “not wickedly,” that is, designedly, wilfully, persistently, defiantly forsaking the ordained pathway in which God favours the pilgrim with his presence. Observe how it is implied in the expression “and have not wickedly departed from my God,” that David lived habitually in communion with God, and knew him to be his own God, whom he might speak of as “my God.” God never departs from his people, let them take heed of departing from him. 22. “For all his judgments were before me.” The word, the character, and the actions of God should be evermore before our eyes; we should learn, consider, and reverence them. Men forget what they do not wish to remember, but the excellent attributes of the Most High are objects of the believer’s affectionate and delighted admiration. We should keep the image of God so constantly before us that we become in our measure conformed unto it. This inner love to the right must be the main spring of Christian integrity in our public walk. The fountain must be filled with love to holiness, and then the streams which issue from it will be pure and gracious. “I did not put away his statutes from me.” To put away the Scriptures from the mind’s study is the certain way to prevent their influencing the outward conversation. Backsliders begin with dusty Bibles, and go on to filthy garments. 23. “I was also upright before him.” Sincerity is here claimed; sincerity, such as would be accounted genuine before the bar of God. Whatever evil men might think of Him, David felt that he had the good opinion of his God. Moreover, freedom from his one great besetting sin he ventures also to plead, “I kept myself from mine iniquity.” It is a very gracious sign when the most violent parts of our nature have been well guarded. If the weakest link in the chain is not broken, the stronger links will be safe enough. David’s impetuous temper might have led him to slay Saul when he had him in his power, but grace enabled him to keep his hands clean of the blood of his enemy; but what a wonder it was, and how well worthy of such a grateful record as these verses afford! It will be a sweet cordial to us one of these days to remember our self-denials, and to bless God that we were able to exhibit them. 24. God first gives us holiness, and then rewards us for it. We are his workmanship; vessels made unto honour; and when made, the honour is not withheld from the vessel; though, in fact, it all belongs to the Potter upon whose wheel the vessel was fashioned. The prize is awarded to the flower at the show, but the gardener reared it; the child wins the prize from the schoolmaster, but the real honour of his schooling lies with his master, although instead of receiving he gives the reward. 25. The dealings of the Lord in his own case, cause the grateful singer to remember the usual rule of God’s moral government; he is just in his dealings with the sons of men, and metes out to each man according to his measure. “With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright.” Every man shall have his meat weighed in his own scales, his corn meted in his own bushel, and his land measured with his own rod. No rule can be more fair, to ungodly men more terrible, or to the generous more honourable. How would men throw away their light weights, and break their short yards, if they could but believe that they themselves are sure to be in the end the losers by their knavish tricks? Note that even the merciful need mercy; no amount of generosity to the poor, or forgiveness to enemies, can set us beyond the need of mercy. Lord, have mercy upon me, a sinner. 26. “With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward.” The sinner’s frowardness is sinful and rebellious, and the only sense in which the term can be applied to the Most Holy God is that of judicial opposition and sternness, in which the Judge of all the earth will act at cross-purposes with the offender, and let him see that all things are not to be made subservient to wicked whims and wilful fancies. Calvin very forcibly says, “This brutish and monstrous stupidity in men compels God to invent new modes of expression, and as it were to clothe himself with a different character.” There is a similar sentence in Leviticus xxvi. 21-24, where God says, “and if ye walk contrary unto (or perversely with) me, then will I also walk contrary unto (or perversely, or roughly, or at random with) you.” As if he had said that their obstinacy and stubbornness would make him on his part forget his accustomed forbearance and gentleness, and cast himself recklessly or at random against them. We see then what the stubborn at length gain by their obduracy; it is this, that God hardens himself still more to break them in pieces, and if they are of stone, he causes them to feel that he has the hardness of iron. The Jewish tradition was that the manna tasted according to each man’s mouth; certainly God shows himself to each individual according to his character. 27. “For thou wilt save the afflicted people.” This is a comforting assurance for the poor in spirit whose spiritual griefs admit of no sufficient solace from any other than a divine hand. They cannot save themselves nor can others do it, but God will save them. “But wilt bring down high looks.” Those who look down on others with scorn shall be looked down upon with contempt ere long. The Lord abhors a proud look. What a reason for repentance and humiliation! How much better to be humble than to provoke God to humble us in his wrath! A considerable number of clauses occur in this passage in the future tense; how forcibly are we thus brought to remember that our present joy or sorrow is not to have so much weight with us as the great and eternal future! 28. “For thou wilt light my candle.” Even the children of the day sometimes need candle-light. In the darkest hour light will arise; a candle shall be lit, it will be comfort such as we may fittingly use without dishonesty—it will be our own candle; yet God himself will find the holy fire with which the candle shall burn; our evidences are our own, but their comfortable light is from above. Candles which are lit by God the devil cannot blow out. All candles are not shining, and so there are some graces which yield no present comfort; but it is well to have candles which may by and by be lit, and it is well to possess graces which may yet afford us cheering evidences. The metaphor of the whole verse is founded upon the dolorous nature of darkness and the delightfulness of light; “truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun;” and even so the presence of the Lord removes all the gloom of sorrow, and enables the believer to rejoice with exceeding great joy. The lighting of the lamp is a cheerful moment in the winter’s evening, but the lifting up of the light of God’s countenance is happier far. It is said that the poor in Egypt will stint themselves of bread to buy oil for the lamp, so that they may not sit in darkness; we could well afford to part with all earthly comforts if the light of God’s love could but constantly gladden our souls.