Seventh-day Adventist Bible CommentaryPsalms 18

I will love. Heb. racham, denoting deep and fervent affection. Elsewhere racham is not used of man’s love to God, but frequently of God’s love to man. The statement is a fitting introduction to this triumphant psalm of rejoicing. This verse does not appear in 2 Sam. 22. Compare Ps. 116:1–4. Strength. God was the source of the psalmist’s strength (see Ps. 27:1; 28:8).

Rock. Heb. sela‘, “a mountain crag,” “a cliff.” David had once found refuge in such a crag when chased by Saul (see 1 Sam. 23:25). Here he applies the word to God, the sure refuge. Fortress. Heb. meṣudah, “a place difficult to approach,” or, “a stronghold” (see 1 Sam. 22:4). Strength. Heb. ṣur, “a large rock,” used descriptively of God five times in Deut. 32 (vs. 4, 15, 18, 30, 31). Buckler. Heb. magen, translated “shield” in Ps. 3:3 and in the parallel passage of 2 Sam. 22:3. Horn. A symbol of strength (see Deut. 33:17). High tower. 2 Sam. 22:3 adds “my saviour; thou savest me from violence.” By this galaxy of figures, taken from the ceaseless struggles of his life, David endeavors to portray all that God has been to him in his earthly pilgrimage. For similar profusion of imagery in addressing God, see Ps. 31:1–3; 71:1–7. David is exuberant in his praise.

Ellen G. White

Sorrows. Heb. chabalim, “ropes,” “cords.” 2 Sam. 22:5 has “waves.” Of death. David said to Jonathan: “There is but a step between me and death” (1 Sam. 20:3). Ungodly men. Heb. beliyya‘al, meaning “worthlessness,” but frequently translated “Belial.” “Sons of Belial” is a common Biblical phrase denoting men of base character who resort to violence (see on Judges 19:22; 1 Sam. 2:12).

Sorrows. Heb. chabalim, “cords” as in v. 4. Hell. Heb. she’ol. See on Ps. 16:10; Prov. 15:11. Snares. Heb. moqshim, “bird traps.” Prevented. Heb. qadam, “confronted,” the original meaning of our English word (from the Latin: prae, “before,” and venio, “come”).

Temple. Heaven (see Ps. 11:4). Into his ears. God heard his cry.

The earth shook. The divine intervention, in answer to David’s prayer, is depicted in a magnificent description of an upheaval of nature, the details of which were doubtless taken from the psalmist’s recollection of many a tempest that he had seen in the dangerous periods of his life. In its wealth of furious imagery, resting heavily upon the

imagery of the deliverance at the Red Sea and the giving of the law at Sinai, this description is one of the most sublime in literature. Compare Ex. 19:16–18; Ps. 144:5–7; Hab. 3:3–6, but note that the image is nowhere so fully carried out as in Ps. 18. The description begins with the earthquake, continues with lightning, clouds, wind, and darkness, and concludes with the full outburst of storm, in the midst of which Jehovah is revealed in all His glory and power to discomfit His enemies and save His trusting servant. As God showed the greatness of His power in the cataclysms of nature, so He came down in the fullness of His strength to intervene in the time of His servant’s peril. Wroth. See on Ps. 2:4.

Smoke. The smoke, fire, and coals describe the clouds and lightning. One should not endeavor to shape these figures into a concrete form as if God appeared in a visible way. Rather, the poet’s aim is vividly to impress men with a profound sense of awe, as if in the presence of the Omnipotent (see Ps. 74:1; 97:2; 140:10; cf. Hab. 3:5).

Came down. God seemed to come down in the storm, to investigate and execute judgment (see Gen. 11:5; 18:21). Darkness. See Deut. 4:11; 1 Kings 8:12.

Cherub. Cherubim guarded the entrance to Eden (see on Gen. 3:24), and figures of them overshadowed the mercy seat (Ex. 25:18). Wings of the wind. An expression denoting great rapidity.

Dark waters. Literally, “darkness of waters.” Black clouds presaging a heavy rainfall. Thick clouds of the skies. The phrase might be paraphrased “clouds of clouds,” as if to suggest different kinds of clouds rolled together, inrolling and piled on one another— all constituting the pavilion of God.

At the brightness. When the lightning played, the clouds seemed to vanish and the whole sky seemed to be afire.

In the heavens. The preposition “in,” Heb. be, should here be translated “from,” according to a usage demonstrated in Ugaritic literature (see pp. 618, 619). Gave his voice. The thunder represents the voice of God, as suggested in the parallel structure of the verse (see Ps. 29, especially v. 3; cf. Job 40:9). Hail stones and coals of fire. Repeated from v. 12, as if, by repetition, to emphasize the awful impression.

Arrows. Lightnings, as indicated by the parallelism of the verse. Them. Probably refers to the enemies of the psalmist, as the first intrusion of the human element in the awful description, recalling us for an instant to the theme of the poem.

Channels. Compare the picture in Ex. 15:8.

He sent from above. All the manifestations of divine intervention came from God. He drew me out. The Hebrew verb here employed is used of the rescue of Moses and is probably the root of Moses’ name (see on Ex. 2:10). Possibly David thus likened his experience in being delivered from his enemies to that of Moses’ rescue by the hand of Pharaoh’s daughter. He is pulled like a drowning man from the waters. Many waters. Here the poet probably reverts to the image of v. 4, where he portrayed himself as terrorized by “the floods of ungodly men.” Waters are often used as the symbol of danger (see Ps. 32:6).

Enemy. Saul. In the same breath the psalmist includes Saul’s supporters who joined in the pursuit.

Prevented. See on v. 5. Stay. Heb. mish‘an, “support.” A closely related word, mish‘eneth, is translated “staff” in Ps. 23:4 (see comment there).

A large place. In place of being hemmed in by his enemies, David has ample room to move about unhampered (see on Ps. 4:1). He delighted in me. The first hint of the reason for the psalmist’s deliverance. The thought is expanded in vs. 20–30.

According to my righteousness. God intervened because David did not deserve the treatment he was receiving at the hands of Saul and his other enemies. God rewards and recompenses according to His eternal law. Verses 20–30 enlarge on the reason for God’s delivering David.

Before me. David maintains that he kept God’s law always before him and regulated his conduct according to its demands (see Ps. 119:97; see on Ps. 1:2; cf. Deut. 6:6–9; 11:18–21).

Upright. Heb. tamim, “complete,” “perfect.” See on Ps. 15:2, where the same word is translated “uprightly.” In Job 1:1 a related word, tam, is rendered “perfect.” Although a very strong assertion, David seems, in the light of v. 22, to mean that he endeavors to avoid all known sin. Consider David’s testimony of himself (1 Sam. 26:23, 24), God’s testimony (1 Kings 14:8), and the testimony of the historian (1 Kings 15:5). For David’s claim to innocence from known sin to be true, the psalm must have been written before his sin with Bath-sheba and his crime of ordering the death of Uriah.

According to my righteousness. This verse is almost a repetition of v. 20.

With the merciful. Verses 25, 26 exhibit the characteristics of proverbs. They express the generalization that the eternal God deals with men according to their character. God’s “attitude towards men is and must be conditioned by their attitude toward Him” (Kirkpatrick). With God sin never goes unpunished (see Matt. 18:35).

Ellen G. White

Froward. The crooked, the perverse (the word is not “forward”).

Ellen G. White

High looks. Pride paves the way to destruction (see Ps. 101:5; Prov. 6:16, 17). The equivalent of this part of the verse in 2 Sam. 22:28 is “thine eyes are upon the haughty, that thou mayest bring them down.”

Troop. See on 2 Sam. 22:30. Leaped over a wall. See on 2 Sam. 22:30.

Perfect. What God does is right (see Deut. 32:4). Tried. Refined, like metal; tested (see on Ps. 12:6). Buckler. See on Ps. 3:3; 18:2. God protects those who trust in Him. No others have the right to claim His protection.

Who is God? Beginning with this verse David dwells on the victories and successes that God had given him. The thought is continued through v. 45. The question, “Who is God?” is not a question of unbelief but a rhetorical question implying the reality of Israel’s God as compared with the false gods of the heathen about them. Rock. Heb. ṣur, the word translated “strength” in v. 2 (see comments there).

Like hinds’ feet. Hinds are noted for speed and sure-footedness (see on 2 Sam. 22:34).

Teacheth my hands to war. See on 2 Sam. 22:35. On the general problem of Israel’s engaging in war see Additional Note on Joshua 6, Vol. II, pp. 199–204. A bow of steel. Literally, “a bow of bronze.” This type of bow is mentioned also in Job 20:24. God gave David extraordinary strength.

Shield. More effective than the bow of steel (v. 34) is the protection of the shield of God. David recognizes the importance of the union of human and divine effort. God arms His servant with material means of protection and then gives him support as he employs these means. We are reminded of the old Puritan counsel: “Trust in God and keep your powder dry.” David cannot know defeat when God’s right hand supports him as he holds the bow. Gentleness. Heb. ‘anawah, literally, “humility.” This characteristic found its supreme expression in the incarnation and the death on the cross (Phil. 2:7, 8). “The King of glory stooped low to take humanity” (DA 43). Man never climbs higher and nearer God than when he stoops in humility. This is true greatness.

Ellen G. White

Enlarged my steps. Compare v. 19. Slip. See Ps. 17:5; cf. Prov. 4:12. It is important to have a firm hold when grappling with an enemy.

Pursued. Compare Ex. 15:9. The verbs in vs. 37 and 38 are in the imperfect tense, permitting a translation into the English present. The pictures thus become graphic: “I pursue …” etc. The succession of actions in vs. 37–45 gives an impression of complete victory. Because of God’s intervention, the enemy is finally and fully overthrown.

Wounded. Heb. machas, which, according to Ugaritic (see pp. 618, 619), may also mean “to smite,” “to smash.”

Even unto the Lord. As a last resort, they cried to Israel’s God. Men appeal to everything else before they appeal to God. Since such an appeal springs from terror and does not come from a sincere heart, it cannot be heard.

Beat them small. The enemy is entirely crushed (see 2 Kings 13:7) and thrown aside like refuse.

The head of the heathen. David was acknowledged to be the ranking king among the nations of that part of the world (2 Sam. 8). The leading position of Israel among the nations is more clearly seen in the descriptions of the kingdom inherited from David by his son Solomon (1 Kings 4:21, 24).

Fade away. Wither, like plants (see Isa. 40:7). Close places. Fortified cities or fortresses. Other nations shall come trembling and surrender to David of their own choice, thus giving ultimate security to the kingdom and final deliverance from enemies. The victory is complete.

The Lord liveth. Verses 46–50 are a solemn ascription of praise and thanksgiving to Jehovah, who has brought David the victory (see PP 715, 716). In view of all that God has done, the psalmist has ample reason for affirming that there is a living God, in contrast with the lifeless gods of the heathen. God’s life is the source of man’s life. Rock. Heb. ṣur (see on vs. 2, 31). God of my salvation. A favorite phrase in the psalms (see Ps. 25:5; 27:9; 51:14; cf. Ps. 38:22; 88:1).

The violent man. Possibly Saul, but David may be speaking of his enemies in general.

Heathen. Heb. goyim, “nations” (see on Ps. 2:1; 9:59). The conquests of David exalted the name of Israel’s God before the nations. This verse is quoted by Paul (Rom. 15:9) as proof that the salvation of God is for Gentile as well as Jew. Because of the failure of David’s descendants the predictions of vs. 49, 50 will see their fulfillment only in Christ’s spiritual kingdom, which shall never cease.

Deliverance. In the Hebrew the word is plural, referring to the many acts of salvation listed in the psalm. To his king. The king chosen of God to rule over Israel, as was David, God’s anointed (see on Ps. 2:2). His seed. On the eventual fulfillment of these promises in the life of Christ see on 2 Sam. 7:12–16.