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Psalms 18:1
Verse
Context
The LORD Is My Rock
1I love You, O LORD, my strength.
Sermons
Carter ConlonCarter Conlon
Phil Beach Jr.
Michael KoulianosMichael Koulianos
Thomas a Kempis
Tom MacartneySummary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 18:2-4) The poet opens with a number of endearing names for God, in which he gratefully comprehends the results of long and varied experience. So far as regards the parallelism of the members, a monostich forms the beginning of this Psalm, as in Psa 16:1-11; Psa 23:1-6; Ps 25 and many others. Nevertheless the matter assumes a somewhat different aspect, if Psa 18:3 is not, with Maurer, Hengstenberg and Hupfeld, taken as two predicate clauses (Jahve is..., my God is...), but as a simple vocative-a rendering which alone corresponds to the intensity with which this greatest of the Davidic hymns opens-God being invoked by ה, ה, אלי, and each of these names being followed by a predicative expansion of itself, which increases in fulness of tone and emphasis. The ארחמך (with ā, according to Ew. ֗251, b), which carries the three series of the names of God, makes up in depth of meaning what is wanting in compass. Elsewhere we find only the Piel רחם of tender sympathising love, but here the Kal is used as an Aramaism. Hence the Jalkut on this passages explains it by רחמאי יתך "I love thee," or ardent, heartfelt love and attachment. The primary signification of softness (root רח, Arab. rḥ, rch, to be soft, lax, loose), whence רחם, uterus, is transferred in both cases to tenderness of feeling or sentiment. The most general predicate חזפי (from חזק according to a similar inflexion to אמר, בּסר, עמק, plur. עמקי Pro 9:18) is followed by those which describe Jahve as a protector and deliverer in persecution on the one hand, and on the other as a defender and the giver of victory in battle. They are all typical names symbolising what Jahve is in Himself; hence instead of וּמפלּטי it would perhaps have been more correct to point וּמפלטי (and my refuge). God had already called Himself a shield to Abram, Gen 15:1; and He is called צוּר (cf. אבן Gen 49:24) in the great Mosaic song, Deu 32:4, Deu 32:37 (the latter verse is distinctly echoed here). סלע from סלע, Arab. sl‛, findere, means properly a cleft in a rock (Arabic סלע, (Note: Neshwn defines thus: Arab. 'l-sal‛ is a cutting in a mountain after the manner of a gorge; and Jkt, who cites a number of places that are so called: a wide plain (Arab. fḍ') enclosed by steep rocks, which is reached through a narrow pass (Arab. ša‛b), but can only be descended on foot. Accordingly, in סלעי the idea of a safe (and comfortable) hiding-place preponderates; in צוּרי that of firm ground and inaccessibility. The one figure calls to mind the (well-watered) Edomitish סלע surrounded with precipitous rocks, Isa 16:1; Isa 42:11, the Πέτρα described by Strabo, xvi. 4, 21; the other calls to mind the Phoenician rocky island צור, Ṣûr (Tyre), the refuge in the sea.)) then a cleft rock, and צוּר, like the Arabic sachr, a great and hard mass of rock (Aramaic טוּר, a mountain). The figures of the מצוּדה (מצודה, מצד) and the משׂגּב are related; the former signifies properly specula, a watch-tower, (Note: In Arabic maṣâdun signifies (1) a high hill (a signification that is wanting in Freytag), (2) the summit of a mountain, and according to the original lexicons it belongs to the root Arab. maṣada, which in outward appearance is supported by the synonymous forms Arab. maṣadun and maṣdun, as also by their plurals Arab. amṣidatun and muṣdânun, wince these can only be properly formed from those singulars on the assumption of the m being part of the root. Nevertheless, since the meanings of Arab. maṣada all distinctly point to its being formed from the root Arab. mṣ contained in the reduplicated stem Arab. maṣṣa, to suck, but the meanings of Arab. maṣâdun, maṣsadun, and maṣdun do not admit of their being referred to it, and moreover there are instances in which original nn. loci from vv. med. Arab. w and y admit of the prefixed m being treated as the first radical through forgetfulness or disregard of their derivation, and with the retention of its from secondary roots (as Arab. makana, madana, maṣṣara), it is highly probable that in maṣâd, maṣad and maṣd we have an original מצד, מצודה, מצוּדה. These Hebrew words, however, are to be referred to a צוּד in the signification to look out, therefore properly specula. - Fleischer.) and the latter, a steep height. The horn, which is an ancient figure of victorious and defiant power in Deu 33:17; Sa1 2:1, is found here applied to Jahve Himself: "horn of my salvation" is that which interposes on the side of my feebleness, conquers, and saves me. All these epithets applied to God are the fruits of the affliction out of which David's song has sprung, viz., his persecution by Saul, when, in a country abounding in rugged rocks and deficient in forest, he betook himself to the rocks for safety, and the mountains served him as his fortresses. In the shelter which the mountains, by their natural conformations, afforded him at that time, and in the fortunate accidents, which sometimes brought him deliverance when in extreme peril, David recognises only marvellous phenomena of which Jahve Himself was to him the final cause. The confession of the God tried and known in many ways is continued in Psa 18:5 by a general expression of his experience. מהלּל is a predicate accusative to יהוה: As one praised (worthy to be praised) do I call upon Jahve, - a rendering that is better suited to the following clause, which expresses confidence in the answer coinciding with the invocation, which is to be thought of as a cry for help, than Olshausen's, "Worthy of praise, do I cry, is Jahve," though this latter certainly is possible so far as the style is concerned (vid., on Isa 45:24, cf. also Gen 3:3; Mic 2:6). The proof of this fact, viz., that calling upon Him who is worthy to be praised, who, as the history of Israel shows, is able and willing to help, is immediately followed by actual help, as events that are coincident, forms the further matter of the Psalm.
John Gill Bible Commentary
I will love thee, O Lord, my strength. These words are not in twenty second chapter of Second Samuel: the psalm there begins with Psa 18:2. The psalmist here expresses his love to the Lord, and his continuance in it; that Jehovah the Father was, is, and ever will be the object of Christ's love, is certain; and which has appeared by his readiness in the council and covenant of grace to do his will; by his coming down from heaven to earth for that purpose; by his delight in it, it being his meat and drink to do it; and by his sufferings and death, which were in compliance with, and obedience to it, Joh 14:31; and as in David, so in all regenerate ones, there is love to God; Jehovah is loved by them in all his persons; Jehovah the Father is loved, and to be loved, for the perfections of his nature, because of the works of his hands, of creation and providence; and particularly because of his works of special grace and goodness, and especially because of his love wherewith he has loved his people, Jo1 4:19. Jehovah the Son is loved, and to be loved, above all creatures and things whatever, sincerely and heartily, fervently and constantly; because of the loveliness of his person, the love of his heart, and his works of grace and redemption; all of him is lovely; and he is to be loved, and is loved, in his person, offices, relations, people, word, and ordinances: Jehovah the Spirit is loved, and to be loved, because of his person and perfections, and operations of grace; as a sanctifier, comforter, the spirit of adoption, the earnest and pledge of eternal glory. The word here used signifies the most intimate, tender, and affectionate love; it often designs mercy and bowels of mercy; so Aben Ezra interprets it of seeking mercy of God: the reasons are as follow in this verse and Psa 18:2, because "the Lord is my strength"; so he was to Christ as man, who as such was the man of his right hand, the Son of Man, whom he made strong for himself, to do his work, and for his glory, Psa 80:17; he promised to strengthen him, and he did, Psa 89:21; and so he is the strength of all his saints, even Jehovah, Father, Son, and Spirit; he is the strength of their hearts both in life and at death; he is the strength of their graces, who strengthens that which he has wrought for them, and in them; he strengthens them to do their duty, to bear the cross, and every affliction, and against every enemy of their souls; and this renders him very lovely and amiable to them. ; and so he is the strength of all his saints, even Jehovah, Father, Son, and Spirit; he is the strength of their hearts both in life and at death; he is the strength of their graces, who strengthens that which he has wrought for them, and in them; he strengthens them to do their duty, to bear the cross, and every affliction, and against every enemy of their souls; and this renders him very lovely and amiable to them. Psalms 18:2 psa 18:2 psa 18:2 psa 18:2The Lord is my rock,.... To whom the saints have recourse for shelter and safety, for supply, support, and divine refreshment; and in whom they are secure, and on whom they build their hopes of eternal life and happiness, and so are safe from all enemies, and from all danger. Christ is called a Rock on all these accounts, Psa 61:2; and my fortress; or garrison; so the saints are kept in and by the power of God as in a garrison, Pe1 1:5; and my deliverer: out of all afflictions, and from all temptations, and out of the hands of all enemies; from a body of sin and death at last, and from wrath to come; my God; the strong and mighty One, who is able to save, and who is the covenant God and Father of his people; my strength, in whom I will trust; as Christ did, and to whom these words are applied in Heb 2:13; and as his people are enabled to do even under very distressing and discouraging circumstances, Job 13:15; my buckler; or shield; who protects and defends them from their enemies, and preserves them from the fiery darts of Satan; and the horn of my salvation; who pushes, scatters, and destroys their enemies, and saves them; a metaphor taken from horned beasts; so Christ, the mighty and able Saviour, is called, Luk 1:69; and my high tower; such is the name of the Lord, whither the righteous run and are safe, Pro 18:10; and where they are above and out of the reach of every enemy; see Isa 33:16; in Sa2 22:3, it is added, "and my refuge, my Saviour, thou savest me from violence". These various epithets show the fulness of safety in Jehovah, the various ways he has to deliver his people from their enemies, and secure them from danger; and the psalmist beholding and claiming his interest in him under all these characters, rendered him exceeding lovely and delightful to him; and each of them contain a reason why he loved him, and why, in the strength of grace, he determined to love him. God may be regarded in all these characters by Christ as man.
Matthew Henry Bible Commentary
The title gives us the occasion of penning this psalm; we had it before (Sa2 22:1), only here we are told that the psalm was delivered to the chief musician, or precentor, in the temple-songs. Note, The private compositions of good men, designed by them for their own use, may be serviceable to the public, that others may not only borrow light from their candle, but heat from their fire. Examples sometimes teach better than rules. And David is here called the servant of the Lord, as Moses was, not only as every good man is God's servant, but because, with his sceptre, with his sword, and with his pen, he greatly promoted the interests of God's kingdom in Israel. It was more his honour that he was a servant of the Lord than that he was king of a great kingdom; and so he himself accounted it (Psa 116:16): O Lord! truly I am thy servant. In these verses, I. He triumphs in God and his relation to him. The first words of the psalm, I will love thee, O Lord! my strength, are here prefixed as the scope and contents of the whole. Love to God is the first and great commandment of the law, because it is the principle of all our acceptable praise and obedience; and this use we should make of all the mercies God bestows upon us, our hearts should thereby be enlarged in love to him. This he requires and will accept; and we are very ungrateful if we grudge him so poor a return. An interest in the person loved is the lover's delight; this string therefore he touches, and on this he harps with much pleasure (Psa 18:2): "The Lord Jehovah is my God; and then he is my rock, my fortress, all that I need and can desire in my present distress." For there is that in God which is suited to all the exigencies and occasions of his people that trust in him. "He is my rock, and strength, and fortress;" that is, 1. "I have found him so in the greatest dangers and difficulties." 2. "I have chosen him to be so, disclaiming all others, and depending upon him alone to protect me." Those that truly love God may thus triumph in him as theirs, and may with confidence call upon him, Psa 18:3. This further use we should make of our deliverances, we must not only love God the better, but love prayer the better - call upon him as long as we live, especially in time of trouble, with an assurance that so we shall be saved; for thus it is written, Whosoever shall call upon the name of the Lord shall be saved, Act 2:21. II. He sets himself to magnify the deliverances God had wrought for him, that he might be the more affected in his returns of praise. It is good for us to observe all the circumstances of a mercy, which magnify the power of God and his goodness to us in it. 1. The more imminent and threatening the danger was out of which we were delivered the greater is the mercy of the deliverance. David now remembered how the forces of his enemies poured in upon him, which he calls the floods of Belial, shoals of the children of Belial, likely to overpower him with numbers. They surrounded him, compassed him about; they surprised him, and by that means were very near seizing him; their snares prevented him, and, when without were fightings, within were fears and sorrows, Psa 18:4, Psa 18:5. His spirit was overwhelmed, and he looked upon himself as a lost man; see Psa 116:3. 2. The more earnest we have been with God for deliverance, and the more direct answer it is to our prayers, the more we are obliged to be thankful. David's deliverances were so, Psa 18:6. David was found a praying man, and God was found a prayer-hearing God. If we pray as he did, we shall speed as he did. Though distress drive us to prayer, God will not therefore be deaf to us; nay, being a God of pity, he will be the more ready to succour us. 3. The more wonderful God's appearances are in any deliverance the greater it is: such were the deliverances wrought for David, in which God's manifestation of his presence and glorious attributes is most magnificently described, Psa 18:7, etc. Little appeared of man, but much of God, in these deliverances. (1.) He appeared a God of almighty power; for he made the earth shake and tremble, and moved even the foundations of the hills (Psa 18:7), as of old at Mount Sinai. When the men of the earth were struck with fear, then the earth might be said to tremble; when the great men of the earth were put into confusion, then the hills moved. (2.) He showed his anger and displeasure against the enemies and persecutors of his people: He was wroth, Psa 18:7. His wrath smoked, it burned, it was fire, it was devouring fire (Psa 18:8), and coals were kindled by it. Those that by their own sins make themselves as coals (that is, fuel) to this fire will be consumed by it. He that ordains his arrows against the persecutors sends them forth when he pleases, and they are sure to hit the mark and do execution; for those arrows are lightnings, Psa 18:14. (3.) He showed his readiness to plead his people's cause and work deliverance for them; for he rode upon a cherub and did fly, for the maintaining of right and the relieving of his distressed servants, Psa 18:10. No opposition, no obstruction, can be given to him who rides upon the wings of the wind, who rides on the heavens, for the help of his people, and, in his excellency, on the skies. (4.) He showed his condescension, in taking cognizance of David's case: He bowed the heavens and came down (Psa 18:9), did not send an angel, but came himself, as one afflicted in the afflictions of his people. (5.) He wrapped himself in darkness, and yet commanded light to shine out of darkness for his people, Isa 45:15. He is a God that hideth himself; for he made darkness his pavilion, Psa 18:11. his glory is invisible, his counsels are unsearchable, and his proceedings unaccountable, and so, as to us, clouds and darkness are round about him; we know not the way that he takes, even when he is coming towards us in ways of mercy; but, when his designs are secret, they are kind; for, though he hide himself, he is the God of Israel, the Saviour. And, at his brightness, the thick clouds pass (Psa 18:12), comfort returns, the face of affairs is changed, and that which was gloomy and threatening becomes serene and pleasant. 4. The greater the difficulties are that lie in the way of deliverance the more glorious the deliverance is. For the rescuing of David, the waters were to be divided till the very channels were seen; the earth was to be cloven till the very foundations of it were discovered, Psa 18:15. There were waters deep and many, waters out of which he was to be drawn (Psa 18:16), as Moses, who had his name from being drawn out of the water literally, as David was figuratively. His enemies were strong, and they hated him; had he been left to himself, they would have been too strong for him, Psa 18:17. And they were too quick for him; for they prevented him in the day of his calamity, Psa 18:18. But, in the midst of his troubles, the Lord was his stay, so that he did not sink. Note, God will not only deliver his people out of their troubles in due time, but he will sustain them and bear them up under their troubles in the mean time. 5. That which especially magnified the deliverance was that his comfort was the fruit of it and God's favour was the root and fountain of it. (1.) It was an introduction to his preferment, Psa 18:19. "He brought me forth also out of my straits into a large place, where I had room, not only to turn, but to thrive in." (2.) It was a token of God's favour to him, and that made it doubly sweet: "He delivered me because he delighted in me, not for my merit, but for his own grace and good-will." Compare this with Sa2 15:26, If he thus say, I have no delight in thee, here I am. We owe our salvation, that great deliverance, to the delight God had in the Son of David, in whom he has declared himself to be well pleased. In singing this we must triumph in God, and trust in him: and we may apply it to Christ the Son of David. The sorrows of death surrounded him; in his distress he prayed (Heb 5:7); God made the earth to shake and tremble, and the rocks to cleave, and brought him out, in his resurrection, into a large place, because he delighted in him and in his undertaking.
Tyndale Open Study Notes
Ps 18 This royal drama of divine rescue (also found with minor variations in 2 Sam 22:1-51) encourages readers who are following the laments and requests for rescue in Pss 16 and 17. The psalmist describes the dramatic nature of God’s rescue in three different ways (18:7-15, 16-19, 30-36). The psalm also extends hope that a future Son of David will be totally victorious over evil (18:43-50; cp. Ps 2). 18:title David was a faithful servant of the Lord, charged with the responsibility of establishing God’s kingdom on earth (see 78:70; 132:10; 144:10). • The Lord rescued David from all his enemies when he enabled David to conquer them (see 2 Sam 8:1-14).
- Scripture
- Sermons
- Commentary
Are the Giants Really Necessary
By Carter Conlon3.3K41:28DEU 20:1PSA 18:1
This sermon emphasizes the necessity of facing and overcoming the giants in our lives, symbolizing the obstacles, fears, and opposition that stand in the way of our God-given promises. It encourages believers to trust in God's strength, to stand against the giants for the glory of God, and to experience victory through the power of the Holy Spirit. The message highlights the importance of having faith, embracing God's promises, and boldly facing challenges with a heart of worship and thanksgiving.
Are the Giants Really Necessary?
By Carter Conlon2.5K41:28VictoryPSA 18:1In this sermon, the speaker emphasizes the power of God to overcome any opposition that stands in the way of fulfilling His purpose for our lives. The speaker references verses from the Bible, such as Psalm 18:37, to illustrate how God has the ability to defeat our enemies and bring us victory. The sermon also highlights the importance of relying on the word of God and the presence of Christ to navigate through life's challenges. The speaker shares a personal testimony of finding freedom from fear through the promise found in Romans 8:31, "If God is for us, who can be against us?" Overall, the sermon encourages listeners to trust in God's power and seek His intervention in their lives.
Pride - the Root of Anger
By Phil Beach Jr.5548:29PrideSpiritual MaturityAngerPSA 18:1Phil Beach Jr. addresses the issue of pride as the root cause of anger, emphasizing that anger often arises when our desires are thwarted. He draws parallels between the psalmist's struggles in Psalm 18 and the believer's journey, highlighting the importance of recognizing our utter dependence on God for deliverance. Beach explains that pride manifests as a desire to have our own way, leading to conflict when those desires are unmet, and he encourages believers to yield their desires to God. He illustrates this with examples from personal relationships, showing how pride can disrupt harmony and lead to anger. Ultimately, he calls for a deeper communion with Christ to overcome pride and experience true spiritual maturity.
He First Loves Us
By Michael Koulianos2941:22God's LoveChristian LifeWorship and ObediencePSA 18:1ISA 53:5MAT 22:37JHN 15:13ROM 5:81CO 13:4GAL 5:22EPH 4:3COL 1:81JN 4:19Michael Koulianos emphasizes the profound truth that God first loves us, which is the foundation for our love and worship in return. He encourages the congregation to recognize the importance of God's presence, warning against the dangers of choosing lesser loves that distract from a genuine relationship with Him. Koulianos highlights that true love for God manifests through obedience and devotion, which can only be sustained by continually receiving His love. He urges the church to protect the glory of God by prioritizing His presence over worldly measures of success. Ultimately, the sermon calls for a deeper understanding of God's love, which transforms our hearts and leads to authentic worship.
The Holy Spirit Is God
By Michael Koulianos1638:56Holy SpiritThe Holy SpiritIntimacy With GodPSA 18:1ISA 11:2ZEC 4:6MAT 12:31MAT 28:19LUK 1:35JHN 14:26ROM 8:261CO 2:10JAS 3:1Michael Koulianos emphasizes the divine nature of the Holy Spirit, explaining that true fellowship with Him is essential for spiritual strength and wisdom. He illustrates this through David's love for God, which empowered him to conquer enemies, highlighting that intimacy with the Holy Spirit precedes the power of God. Koulianos stresses that the Holy Spirit is fully God, as evidenced by His role in the life of Jesus and the authority He holds. The sermon calls believers to recognize the importance of character and purity in their relationship with the Holy Spirit, as well as the necessity of worship in experiencing His presence. Ultimately, Koulianos encourages the congregation to prioritize intimacy with the Holy Spirit to unlock divine power in their lives.
Self-Abasement in the Sight of God
By Thomas a Kempis0PSA 18:1ROM 5:82CO 12:9EPH 2:4JAS 4:10Thomas a Kempis preaches about the humility and self-abasement required to experience God's grace and light. By acknowledging our nothingness and weaknesses, we open ourselves to be lifted up and embraced by God's love, which sustains us in all circumstances. Through seeking and loving God above all else, we find our true selves and deepen our dependence on Him, recognizing His infinite goodness and mercy even when we are unworthy.
A Kingdom That Cannot Be Shaken
By Tom Macartney0PSA 18:1HAG 2:6MAL 3:1MAT 16:18ROM 8:17EPH 5:25HEB 12:26REV 21:2Tom Macartney preaches on the significance of God's promise to shake the heavens and the earth, emphasizing the removal of temporal things to reveal what is unshakable. He discusses the current state of the world, the professing church, and the believing church, highlighting the need for purification and discernment in these times of crisis and confusion. The sermon delves into the message of Haggai, connecting it to the building of God's eternal house, the church, and the importance of holiness and preparation for Christ's return. It concludes with a call to understand and embrace our role in God's unshakable kingdom, emphasizing the need for growth, grace, and readiness for His second coming.
David a Type of Christ.
By John Gill0Typology of ChristThe Last Words of David and Jesus2SA 23:1PSA 18:1PSA 22:1PSA 110:4ISA 11:1MAT 27:46LUK 23:34JHN 19:30ACT 5:31PHP 2:9John Gill preaches on how David serves as a type of Christ, emphasizing that David's last words were prophetic and foreshadowed the coming Messiah. He highlights David's humble beginnings as the son of Jesse, his anointing by God, and his exaltation to kingship, paralleling these aspects with the life and ministry of Jesus Christ. Gill draws attention to the significance of David's psalms, which not only reflect his own experiences but also point to the sufferings and glory of Christ. He encourages believers to cherish the last words of both David and Jesus, as they hold profound meaning for faith and salvation. Ultimately, Gill calls for a deeper appreciation of the psalms as they reveal the character and work of Christ.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 18:2-4) The poet opens with a number of endearing names for God, in which he gratefully comprehends the results of long and varied experience. So far as regards the parallelism of the members, a monostich forms the beginning of this Psalm, as in Psa 16:1-11; Psa 23:1-6; Ps 25 and many others. Nevertheless the matter assumes a somewhat different aspect, if Psa 18:3 is not, with Maurer, Hengstenberg and Hupfeld, taken as two predicate clauses (Jahve is..., my God is...), but as a simple vocative-a rendering which alone corresponds to the intensity with which this greatest of the Davidic hymns opens-God being invoked by ה, ה, אלי, and each of these names being followed by a predicative expansion of itself, which increases in fulness of tone and emphasis. The ארחמך (with ā, according to Ew. ֗251, b), which carries the three series of the names of God, makes up in depth of meaning what is wanting in compass. Elsewhere we find only the Piel רחם of tender sympathising love, but here the Kal is used as an Aramaism. Hence the Jalkut on this passages explains it by רחמאי יתך "I love thee," or ardent, heartfelt love and attachment. The primary signification of softness (root רח, Arab. rḥ, rch, to be soft, lax, loose), whence רחם, uterus, is transferred in both cases to tenderness of feeling or sentiment. The most general predicate חזפי (from חזק according to a similar inflexion to אמר, בּסר, עמק, plur. עמקי Pro 9:18) is followed by those which describe Jahve as a protector and deliverer in persecution on the one hand, and on the other as a defender and the giver of victory in battle. They are all typical names symbolising what Jahve is in Himself; hence instead of וּמפלּטי it would perhaps have been more correct to point וּמפלטי (and my refuge). God had already called Himself a shield to Abram, Gen 15:1; and He is called צוּר (cf. אבן Gen 49:24) in the great Mosaic song, Deu 32:4, Deu 32:37 (the latter verse is distinctly echoed here). סלע from סלע, Arab. sl‛, findere, means properly a cleft in a rock (Arabic סלע, (Note: Neshwn defines thus: Arab. 'l-sal‛ is a cutting in a mountain after the manner of a gorge; and Jkt, who cites a number of places that are so called: a wide plain (Arab. fḍ') enclosed by steep rocks, which is reached through a narrow pass (Arab. ša‛b), but can only be descended on foot. Accordingly, in סלעי the idea of a safe (and comfortable) hiding-place preponderates; in צוּרי that of firm ground and inaccessibility. The one figure calls to mind the (well-watered) Edomitish סלע surrounded with precipitous rocks, Isa 16:1; Isa 42:11, the Πέτρα described by Strabo, xvi. 4, 21; the other calls to mind the Phoenician rocky island צור, Ṣûr (Tyre), the refuge in the sea.)) then a cleft rock, and צוּר, like the Arabic sachr, a great and hard mass of rock (Aramaic טוּר, a mountain). The figures of the מצוּדה (מצודה, מצד) and the משׂגּב are related; the former signifies properly specula, a watch-tower, (Note: In Arabic maṣâdun signifies (1) a high hill (a signification that is wanting in Freytag), (2) the summit of a mountain, and according to the original lexicons it belongs to the root Arab. maṣada, which in outward appearance is supported by the synonymous forms Arab. maṣadun and maṣdun, as also by their plurals Arab. amṣidatun and muṣdânun, wince these can only be properly formed from those singulars on the assumption of the m being part of the root. Nevertheless, since the meanings of Arab. maṣada all distinctly point to its being formed from the root Arab. mṣ contained in the reduplicated stem Arab. maṣṣa, to suck, but the meanings of Arab. maṣâdun, maṣsadun, and maṣdun do not admit of their being referred to it, and moreover there are instances in which original nn. loci from vv. med. Arab. w and y admit of the prefixed m being treated as the first radical through forgetfulness or disregard of their derivation, and with the retention of its from secondary roots (as Arab. makana, madana, maṣṣara), it is highly probable that in maṣâd, maṣad and maṣd we have an original מצד, מצודה, מצוּדה. These Hebrew words, however, are to be referred to a צוּד in the signification to look out, therefore properly specula. - Fleischer.) and the latter, a steep height. The horn, which is an ancient figure of victorious and defiant power in Deu 33:17; Sa1 2:1, is found here applied to Jahve Himself: "horn of my salvation" is that which interposes on the side of my feebleness, conquers, and saves me. All these epithets applied to God are the fruits of the affliction out of which David's song has sprung, viz., his persecution by Saul, when, in a country abounding in rugged rocks and deficient in forest, he betook himself to the rocks for safety, and the mountains served him as his fortresses. In the shelter which the mountains, by their natural conformations, afforded him at that time, and in the fortunate accidents, which sometimes brought him deliverance when in extreme peril, David recognises only marvellous phenomena of which Jahve Himself was to him the final cause. The confession of the God tried and known in many ways is continued in Psa 18:5 by a general expression of his experience. מהלּל is a predicate accusative to יהוה: As one praised (worthy to be praised) do I call upon Jahve, - a rendering that is better suited to the following clause, which expresses confidence in the answer coinciding with the invocation, which is to be thought of as a cry for help, than Olshausen's, "Worthy of praise, do I cry, is Jahve," though this latter certainly is possible so far as the style is concerned (vid., on Isa 45:24, cf. also Gen 3:3; Mic 2:6). The proof of this fact, viz., that calling upon Him who is worthy to be praised, who, as the history of Israel shows, is able and willing to help, is immediately followed by actual help, as events that are coincident, forms the further matter of the Psalm.
John Gill Bible Commentary
I will love thee, O Lord, my strength. These words are not in twenty second chapter of Second Samuel: the psalm there begins with Psa 18:2. The psalmist here expresses his love to the Lord, and his continuance in it; that Jehovah the Father was, is, and ever will be the object of Christ's love, is certain; and which has appeared by his readiness in the council and covenant of grace to do his will; by his coming down from heaven to earth for that purpose; by his delight in it, it being his meat and drink to do it; and by his sufferings and death, which were in compliance with, and obedience to it, Joh 14:31; and as in David, so in all regenerate ones, there is love to God; Jehovah is loved by them in all his persons; Jehovah the Father is loved, and to be loved, for the perfections of his nature, because of the works of his hands, of creation and providence; and particularly because of his works of special grace and goodness, and especially because of his love wherewith he has loved his people, Jo1 4:19. Jehovah the Son is loved, and to be loved, above all creatures and things whatever, sincerely and heartily, fervently and constantly; because of the loveliness of his person, the love of his heart, and his works of grace and redemption; all of him is lovely; and he is to be loved, and is loved, in his person, offices, relations, people, word, and ordinances: Jehovah the Spirit is loved, and to be loved, because of his person and perfections, and operations of grace; as a sanctifier, comforter, the spirit of adoption, the earnest and pledge of eternal glory. The word here used signifies the most intimate, tender, and affectionate love; it often designs mercy and bowels of mercy; so Aben Ezra interprets it of seeking mercy of God: the reasons are as follow in this verse and Psa 18:2, because "the Lord is my strength"; so he was to Christ as man, who as such was the man of his right hand, the Son of Man, whom he made strong for himself, to do his work, and for his glory, Psa 80:17; he promised to strengthen him, and he did, Psa 89:21; and so he is the strength of all his saints, even Jehovah, Father, Son, and Spirit; he is the strength of their hearts both in life and at death; he is the strength of their graces, who strengthens that which he has wrought for them, and in them; he strengthens them to do their duty, to bear the cross, and every affliction, and against every enemy of their souls; and this renders him very lovely and amiable to them. ; and so he is the strength of all his saints, even Jehovah, Father, Son, and Spirit; he is the strength of their hearts both in life and at death; he is the strength of their graces, who strengthens that which he has wrought for them, and in them; he strengthens them to do their duty, to bear the cross, and every affliction, and against every enemy of their souls; and this renders him very lovely and amiable to them. Psalms 18:2 psa 18:2 psa 18:2 psa 18:2The Lord is my rock,.... To whom the saints have recourse for shelter and safety, for supply, support, and divine refreshment; and in whom they are secure, and on whom they build their hopes of eternal life and happiness, and so are safe from all enemies, and from all danger. Christ is called a Rock on all these accounts, Psa 61:2; and my fortress; or garrison; so the saints are kept in and by the power of God as in a garrison, Pe1 1:5; and my deliverer: out of all afflictions, and from all temptations, and out of the hands of all enemies; from a body of sin and death at last, and from wrath to come; my God; the strong and mighty One, who is able to save, and who is the covenant God and Father of his people; my strength, in whom I will trust; as Christ did, and to whom these words are applied in Heb 2:13; and as his people are enabled to do even under very distressing and discouraging circumstances, Job 13:15; my buckler; or shield; who protects and defends them from their enemies, and preserves them from the fiery darts of Satan; and the horn of my salvation; who pushes, scatters, and destroys their enemies, and saves them; a metaphor taken from horned beasts; so Christ, the mighty and able Saviour, is called, Luk 1:69; and my high tower; such is the name of the Lord, whither the righteous run and are safe, Pro 18:10; and where they are above and out of the reach of every enemy; see Isa 33:16; in Sa2 22:3, it is added, "and my refuge, my Saviour, thou savest me from violence". These various epithets show the fulness of safety in Jehovah, the various ways he has to deliver his people from their enemies, and secure them from danger; and the psalmist beholding and claiming his interest in him under all these characters, rendered him exceeding lovely and delightful to him; and each of them contain a reason why he loved him, and why, in the strength of grace, he determined to love him. God may be regarded in all these characters by Christ as man.
Matthew Henry Bible Commentary
The title gives us the occasion of penning this psalm; we had it before (Sa2 22:1), only here we are told that the psalm was delivered to the chief musician, or precentor, in the temple-songs. Note, The private compositions of good men, designed by them for their own use, may be serviceable to the public, that others may not only borrow light from their candle, but heat from their fire. Examples sometimes teach better than rules. And David is here called the servant of the Lord, as Moses was, not only as every good man is God's servant, but because, with his sceptre, with his sword, and with his pen, he greatly promoted the interests of God's kingdom in Israel. It was more his honour that he was a servant of the Lord than that he was king of a great kingdom; and so he himself accounted it (Psa 116:16): O Lord! truly I am thy servant. In these verses, I. He triumphs in God and his relation to him. The first words of the psalm, I will love thee, O Lord! my strength, are here prefixed as the scope and contents of the whole. Love to God is the first and great commandment of the law, because it is the principle of all our acceptable praise and obedience; and this use we should make of all the mercies God bestows upon us, our hearts should thereby be enlarged in love to him. This he requires and will accept; and we are very ungrateful if we grudge him so poor a return. An interest in the person loved is the lover's delight; this string therefore he touches, and on this he harps with much pleasure (Psa 18:2): "The Lord Jehovah is my God; and then he is my rock, my fortress, all that I need and can desire in my present distress." For there is that in God which is suited to all the exigencies and occasions of his people that trust in him. "He is my rock, and strength, and fortress;" that is, 1. "I have found him so in the greatest dangers and difficulties." 2. "I have chosen him to be so, disclaiming all others, and depending upon him alone to protect me." Those that truly love God may thus triumph in him as theirs, and may with confidence call upon him, Psa 18:3. This further use we should make of our deliverances, we must not only love God the better, but love prayer the better - call upon him as long as we live, especially in time of trouble, with an assurance that so we shall be saved; for thus it is written, Whosoever shall call upon the name of the Lord shall be saved, Act 2:21. II. He sets himself to magnify the deliverances God had wrought for him, that he might be the more affected in his returns of praise. It is good for us to observe all the circumstances of a mercy, which magnify the power of God and his goodness to us in it. 1. The more imminent and threatening the danger was out of which we were delivered the greater is the mercy of the deliverance. David now remembered how the forces of his enemies poured in upon him, which he calls the floods of Belial, shoals of the children of Belial, likely to overpower him with numbers. They surrounded him, compassed him about; they surprised him, and by that means were very near seizing him; their snares prevented him, and, when without were fightings, within were fears and sorrows, Psa 18:4, Psa 18:5. His spirit was overwhelmed, and he looked upon himself as a lost man; see Psa 116:3. 2. The more earnest we have been with God for deliverance, and the more direct answer it is to our prayers, the more we are obliged to be thankful. David's deliverances were so, Psa 18:6. David was found a praying man, and God was found a prayer-hearing God. If we pray as he did, we shall speed as he did. Though distress drive us to prayer, God will not therefore be deaf to us; nay, being a God of pity, he will be the more ready to succour us. 3. The more wonderful God's appearances are in any deliverance the greater it is: such were the deliverances wrought for David, in which God's manifestation of his presence and glorious attributes is most magnificently described, Psa 18:7, etc. Little appeared of man, but much of God, in these deliverances. (1.) He appeared a God of almighty power; for he made the earth shake and tremble, and moved even the foundations of the hills (Psa 18:7), as of old at Mount Sinai. When the men of the earth were struck with fear, then the earth might be said to tremble; when the great men of the earth were put into confusion, then the hills moved. (2.) He showed his anger and displeasure against the enemies and persecutors of his people: He was wroth, Psa 18:7. His wrath smoked, it burned, it was fire, it was devouring fire (Psa 18:8), and coals were kindled by it. Those that by their own sins make themselves as coals (that is, fuel) to this fire will be consumed by it. He that ordains his arrows against the persecutors sends them forth when he pleases, and they are sure to hit the mark and do execution; for those arrows are lightnings, Psa 18:14. (3.) He showed his readiness to plead his people's cause and work deliverance for them; for he rode upon a cherub and did fly, for the maintaining of right and the relieving of his distressed servants, Psa 18:10. No opposition, no obstruction, can be given to him who rides upon the wings of the wind, who rides on the heavens, for the help of his people, and, in his excellency, on the skies. (4.) He showed his condescension, in taking cognizance of David's case: He bowed the heavens and came down (Psa 18:9), did not send an angel, but came himself, as one afflicted in the afflictions of his people. (5.) He wrapped himself in darkness, and yet commanded light to shine out of darkness for his people, Isa 45:15. He is a God that hideth himself; for he made darkness his pavilion, Psa 18:11. his glory is invisible, his counsels are unsearchable, and his proceedings unaccountable, and so, as to us, clouds and darkness are round about him; we know not the way that he takes, even when he is coming towards us in ways of mercy; but, when his designs are secret, they are kind; for, though he hide himself, he is the God of Israel, the Saviour. And, at his brightness, the thick clouds pass (Psa 18:12), comfort returns, the face of affairs is changed, and that which was gloomy and threatening becomes serene and pleasant. 4. The greater the difficulties are that lie in the way of deliverance the more glorious the deliverance is. For the rescuing of David, the waters were to be divided till the very channels were seen; the earth was to be cloven till the very foundations of it were discovered, Psa 18:15. There were waters deep and many, waters out of which he was to be drawn (Psa 18:16), as Moses, who had his name from being drawn out of the water literally, as David was figuratively. His enemies were strong, and they hated him; had he been left to himself, they would have been too strong for him, Psa 18:17. And they were too quick for him; for they prevented him in the day of his calamity, Psa 18:18. But, in the midst of his troubles, the Lord was his stay, so that he did not sink. Note, God will not only deliver his people out of their troubles in due time, but he will sustain them and bear them up under their troubles in the mean time. 5. That which especially magnified the deliverance was that his comfort was the fruit of it and God's favour was the root and fountain of it. (1.) It was an introduction to his preferment, Psa 18:19. "He brought me forth also out of my straits into a large place, where I had room, not only to turn, but to thrive in." (2.) It was a token of God's favour to him, and that made it doubly sweet: "He delivered me because he delighted in me, not for my merit, but for his own grace and good-will." Compare this with Sa2 15:26, If he thus say, I have no delight in thee, here I am. We owe our salvation, that great deliverance, to the delight God had in the Son of David, in whom he has declared himself to be well pleased. In singing this we must triumph in God, and trust in him: and we may apply it to Christ the Son of David. The sorrows of death surrounded him; in his distress he prayed (Heb 5:7); God made the earth to shake and tremble, and the rocks to cleave, and brought him out, in his resurrection, into a large place, because he delighted in him and in his undertaking.
Tyndale Open Study Notes
Ps 18 This royal drama of divine rescue (also found with minor variations in 2 Sam 22:1-51) encourages readers who are following the laments and requests for rescue in Pss 16 and 17. The psalmist describes the dramatic nature of God’s rescue in three different ways (18:7-15, 16-19, 30-36). The psalm also extends hope that a future Son of David will be totally victorious over evil (18:43-50; cp. Ps 2). 18:title David was a faithful servant of the Lord, charged with the responsibility of establishing God’s kingdom on earth (see 78:70; 132:10; 144:10). • The Lord rescued David from all his enemies when he enabled David to conquer them (see 2 Sam 8:1-14).