Bible Heaven/Bible Heaven.iso/spurgeon/ps18.1

Text File | 1993-04-19 | 17KB | 290 lines

        TITLE.--"To the chief Musician, a Psalm of David, the
servant of the Lord, who spake unto the Lord the words of this
song in the day that the Lord delivered him from the hand of all
his enemies, and from the hand of Saul." We have another form of
this Psalm with significant variations (#2Sa 22|), and this
suggests the idea that it was sung by David at different times
when he reviewed his own remarkable history, and observed the
gracious hand of God in it all. Like Addison's hymn beginning,
"When all thy mercies, O my God," this Psalm is the song of a
grateful heart overwhelmed with a retrospect of the manifold and
marvellous mercies of God. We will call it _THE GRATEFUL
RETROSPECT_. The title deserves attention. David, although at
this time a king, calls himself "_the servant of Jehovah_," but
makes no mention of his royalty; hence we gather that he counted
it a higher honour to be the Lord's servant than to be Judah's
king. Right wisely did he judge. Being possessed of poetic
genius, he served the Lord by composing this Psalm for the use of
the Lord's house; and it is no mean work to conduct or to improve
that delightful part of divine worship, the singing of the Lord's
praises. Would that more musical and poetical ability were
consecrated, and that our chief musicians were fit to be trusted
with devout and spiritual psalmody. It should be observed that
the words of this song were not composed with the view of
gratifying the taste of men, but were _spoken unto Jehovah_. It
were well if we had a more single eye to the honour of the Lord
in our singing, and in all other hallowed exercises. That praise
is little worth which is not directed solely and heartily to the
Lord. David might well be thus direct in his gratitude, for he
owed all to his God, and in the day of his deliverance he had
none to thank but the Lord whose right hand had preserved him. We
too should feel that to God and God alone we owe the greatest
debt of honour and thanksgiving.

        If it be remembered that the second (#2|) and the
forty-ninth (#49|) verses are both quoted in the New Testament
(#Heb 2:13; Ro 15:9|) as the words of the Lord Jesus, it will be
clear that a greater than David is here. Reader, you will not
need our aid in this respect: if you know Jesus you will readily
find him in his sorrows, deliverance, and triumphs all through
this wonderful Psalm.

        DIVISION.--The first three verses (#1-3|) are the proem
or preface in which the resolve to bless God is declared.
Delivering mercy is most poetically extolled from verse #4-19|;
and then the happy songster, from verse #20-28|, protests that
God had acted righteously in thus favouring him. Filled with
grateful joy he again pictures his deliverance, and anticipates
future victories from verse #29-45|; and in closing speaks with
evident prophetic foresight of the glorious triumphs of the
Messiah, David's seed and the Lord's anointed.

                           EXPOSITION.

        "_I will love thee, O Lord_." With strong, hearty
affection will I cling to thee; as a child to its parent, or a
spouse to her husband. The word is intensely forcible, the love
is of the deepest kind. "I will love heartily, with my inmost
bowels." Here is a fixed resolution to abide in the nearest and
most intimate union with the Most High. Our triune God deserves
the warmest love of all our hearts. Father, Son and Spirit have
each a claim upon our love. The solemn purpose never to cease
loving naturally springs from present fervour of affection. It is
wrong to make rash resolutions, but this when made in the
strength of God is most wise and fitting. "_My strength_." Our
God is the strength of our life, our graces, our works, our
hopes, our conflicts, our victories. This verse is not found in
#1Sa 22|, and is a most precious addition, placed above all and
after all to form the pinnacle of the temple, the apex of the
pyramid. Love is still the crowning grace.

              EXPLANATORY NOTES AND QUAINT SAYINGS.

        Whole Psalm.--The general argument of the Psalm may be
thus stated: it is a magnificent eucharistic ode. It begins with
a celebration of the glorious perfections of the divinity, whose
assistance the speaker had so often experienced. He describes, or
rather, he delineates, his perils, the power of his enemies, his
sudden deliverance from them, and the indignation and power of
his divine deliverer manifested in their overthrow. He paints
these in so lively colours, that while we read we seem to see the
lightning, to hear the thunders, to feel the earthquake. He
afterwards describes his victories, so that we seem to be
eye-witnesses of them, and take part in them. He predicts a
wide-extended empire, and concludes with a lofty expression of
grateful adoration of Jehovah, the author of all his deliverances
and triumphs. The style is highly oratorical and poetical,
sublime, and full of uncommon figures of speech. It is the
natural language of a person of the highest mental endowments,
under a divine inspiration, deeply affected by remarkable divine
benefits, and filled with the most lofty conceptions of the
divine character and dispensations.--^John Brown, D.D., 1853.

        Whole Psalm.--Kitto, in "The Pictorial Bible," has the
following note upon #2Sa 22|:--"This is the same as the
eighteenth Psalm ... The Rabbins reckon up seventy-four
differences between the two copies, most of them very minute.
They probably arose from the fact that the poem was, as they
conjecture, composed by David in his youth, and revised in his
later days when he sent it to the chief musician. The present is,
of course, supposed to be the earlier copy."

        Whole Psalm.--The eighteenth Psalm is called by Michaelis
more artificial, and less truly terrible than the Mosaic odes. In
structure it may be so, but surely not in spirit. It appears to
many besides us, one of the most magnificent lyrical raptures in
the Scriptures. As if the poet had dipped his pen in "the
brightness of that light which was before his eye," so he
describes the descending God. Perhaps it may be objected that the
_nodus_ is hardly worthy of the _vindex_--to deliver David from
his enemies, could Deity ever be imagined to come down? But the
objector knows not the character of the ancient Hebrew mind. God
in its view had not to descend from heaven; he was nigh--a cloud
like a man's hand might conceal--a cry, a look might bring him
down. And why should not David's fancy clothe him, as he came, in
a panoply befitting his dignity, in clouds spangled with coals of
fire? If he was to descend, why not in state? The proof of the
grandeur of this Psalm is in the fact, that it has borne the test
of almost every translation, and made doggerel erect itself, and
become divine. Even Sternhold and Hopkins its fiery whirlwind
lifts up, purifies, touches into true power, and then throws
down, helpless and panting, upon their ancient common. Perhaps
the great charm of the eighteenth, apart from the poetry of the
descent, is the exquisite and subtle alternation of the _I_ and
the _Thou_. We have spoken of parallelism, as the key to the
mechanism of Hebrew song. We find this as existing between David
and God--the delivered and the deliverer--beautifully pursued
throughout the whole of this Psalm. "I will love thee, O Lord, my
strength." "I will call upon the Lord, who is worthy to be
praised." "He sent from above; he took me; he drew me out of many
waters." "Thou wilt light my candle." "Thou hast given me the
shield of thy salvation." "Thou hast girded me with strength unto
battle." "Thou hast given me the necks of mine enemies." "Thou
hast made me the head of the heathen." It has been ingeniously
argued, that the existence of the _I_ suggests, inevitably as a
polar opposite, the thought of the _Thou_, that the personality
of man proves thus the personality of God; but, be this as it
may, David's perception of that personality is' nowhere so
intense as here. He seems not only to see, but to feel and touch,
the object of his gratitude and worship.--^George Gilfillan, in
"The Bards of the Bible," 1852.

        Whole Psalm.--He that would be wise, let him read the
Proverbs; he that would be holy, let him read the Psalms. Every
line in this book breathes peculiar sanctity. This Psalm, though
placed among the first, was penned among the last, as the preface
assures us, and is left as the epitome of the general history of
David's life. It is twice recorded in the Scripture (#2Sa 22|,
and in this book of Psalms), for the excellency and sweetness
thereof; surely that we should take double notice of it. Holy
David, being near the shore, here looks on his former dangers and
deliverances with a thankful heart, and writes this Psalm to
bless the Lord: as if each of you that are grown into years
should review your lives and observe the wonderful goodness and
providence of God towards you; and then sit down and write a
modest memorial of his most remarkable mercies, for the comfort
of yourselves and posterity; an excellent practice. What a
comfort would it be for you to read how good your God was to your
father or grandfather, that are dead and gone! So would your
children rejoice in the Lord upon the reading of his goodness to
you; and you cannot have a better pattern for this than holy
David, who wrote this Psalm when he was threescore and seven
years old; when he had outlived most of his troubles, and almost
ready for his journey to his Father in heaven, he resolves to
leave this good report of him upon earth. And I pray mark how he
begins: he sets not up trophies to himself, but triumphs in his
God--"_I will love thee, O Lord, my strength_." As the _love of
God_ is the beginning of all our mercies, so _love to God_ should
be the end and effect of them all. As the stream leads us to the
spring, so all the gifts of God must lead us to the giver of
them. Lord, thou hast saved me from sickness, "_I will love
thee_;" from death and hell, "_I will love thee_;" on me thou
hast bestowed grace and comfort, "_I will love thee, O Lord, my
strength_." And after he had heaped on God all the sweet names he
could devise (verse #2|), as the true saint thinks he can never
speak too well of God, or too ill of himself, then he begins his
narrative. 1. Of his _dangers_ (verse #4|); "_Snares of death_,"
"_Floods of ungodly men_," "_Sorrows of hell_." Hell and earth
are combined against each holy man, and will trouble sufficiently
in this world, if they cannot keep him out of a better. 2. Of his
_retreat_, and that was, earnest prayer to God (verse #6|), "_I
called upon the Lord, and cried unto my God_." When our prayers
are cries ardent and importunate, then they speed: "_My cry came
before him, even into his ears_." The mother trifles while the
child whimpers, but when he raises his note--strains every nerve
and cries every vein--then she throws all aside, and gives him
his desire. While our prayers are only whispers, our God can take
his rest; but when we fall to crying, "Now will I arise, saith
the Lord." 3. Of his _rescue_ (verses #7-20|), by the powerful
and terrible arm of the Lord, who is in a lofty strain brought in
to his servant's help, as if he would mingle heaven and earth
together, rather than leave his child in the lion's paws. 4. Of
the _reason_ of this gracious dealing of God with him (verse
#20|, etc.) He was a righteous person, and he had a righteous
cause. And thereupon he turns to God, saying, Thou hast dealt
with me just as thou art wont to do, for "_with the merciful thou
wilt show thyself merciful; with an upright man thou wilt show
thyself upright_."--^Richard Steele's "Plain Discourse upon
Uprightness," 1670.

        Whole Psalm.--Sometimes the Lord cheers and comforts the
hearts of his people with smiling and reviving providences, both
public and personal. There are times of lifting up, as well as
casting down by the hand of providence. The scene changes, the
aspects of providence are very cheerful and encouraging; their
winter seems to be over; they put off their garments of mourning;
and then, ah, what sweet returns are made to heavenly gracious
souls! Doth God lift them up by prosperity? they also will lift
up their God by praises. See title, and verses #1-3| of Psalm 18.
So Moses, and the people with him (#Ex 15|.), when God had
delivered them from Pharaoh, how do they exalt him in a song of
thanksgiving, which for the elegancy and spirituality of it, is
made an emblem of the doxologies given to God in glory by the
saints. #Rev 15:1|.--John Flavel.

        Title.--"_The servant of the Lord_;"--the name given to
Moses (#Jos 1:1,13,15|, and in nine other places of that book)
and to Joshua (#Jos 24:29; Jud 2:8|); but to none other except
David (here, and in the title to #Ps 36|.). Cp. #Ac 13:36|,
_hupêreteô_ <5256>. This is significant; reminding us of the
place occupied by David in the history of Israel. He was the
appointed successor of Moses and Joshua, who extended the power
of Israel over the whole region allotted to them by Divine
promise.--^W. Kay, 1871.

        Title.--This Psalm, which is entitled a _shirah_ (or
song), is David's hymn of praise to God for his deliverance from
all his enemies (see the title, and above, #2Sa 22|), and has an
appropriate place in the present group of Psalms, which speak of
resurrection after suffering. It is entitled a Psalm of David,
"_the servant of the Lord_," and thus is coupled with another
Psalm of deliverance, #Ps 36|.--^Christopher Wordsworth.

        Verse 1.--"_I will love thee, O Lord_."--The word whereby
the Psalmist expresseth his entire affection, in the noun
signifieth a womb, and importeth such an affection as cometh from
the innermost part of man (_rechem_ <07358> matrix), from his
bowels, from the bottom of his heart, as we speak. It is,
therefore, oft put for such pity and compassion as moveth the
bowels. Some, therefore, thus translate that phrase, "From my
innermost bowels will I love thee, O Lord." To give evidence of
his entire and ardent love of God, he oft professeth his
wonderful great love to God's commandments, whereof he saith with
admiration, "Oh, how I love thy law! I love thy commandments
above gold; yea, above fine gold. I love them exceedingly" (#Ps
119:97,127,167|); therefore, he saith to God, "Consider how I
love thy precepts" (verse #Ps 119:159|).--^William Gouge,
1575-1653.

        Verse 1.--"_I will love thee_." Intimately as a mother
loves the child that comes out of her womb.--^Westminster
Assembly's Annotations, 1651.

        Verses 1,2.--God hath, as it were, made himself over to
believers. David doth not say, God will give or bestow salvation
upon me; but he saith, "He is the horn of my salvation." It is
God himself who is the salvation and the portion of his people.
They would not care much for salvation if God were not their
salvation. It more pleaseth the saints that they enjoy God, than
that they enjoy salvation. False and carnal spirits will express
a great deal of desire after salvation, for they like salvation,
heaven, and glory well; but they never express any longing desire
after God and Jesus Christ. They love salvation, but they care
not for a Saviour. Now that which faith pitcheth most upon is God
himself; he shall be my salvation, let me have him, and that is
salvation enough; he is my life, he is my comfort, he is my
riches, he is my honour, and he is my all. Thus David's heart
acted immediately upon God, "_I will love thee, O Lord, my
strength. The Lord is my rock, and my fortress, and my deliverer;
my God, my strength, in whom I will trust; my buckler, and the
horn of my salvation, and my high tower_." It pleased holy David
more that God was his strength, than that God gave him strength;
that God was his deliverer, than that he was delivered; that God
was his fortress, his buckler, his horn, his high tower, than
that he gave him the effect of all these. It pleased David, and
it pleases all the saints more that God is their salvation,
whether temporal or eternal, than that he saves them: the saints
look more at God than at all that is God's.--^Joseph Caryl.

        Verses 1,2.--David speaks like one in love with God, for
he doth adorn him with confession of praise, and his mouth is
filled with the praise of the Lord, which he expresseth in this
exuberancy and redundancy of holy oratory.--^Edward Marbury.

                       HINTS TO PREACHERS.

        Verse 1.--Love's resolve, love's logic, love's trials,
love's victories. James Hervey has two sermons upon "Love to God"
from this text.