Close Please enter your Username and Password
Synopsis Home Psalms Psalm 18
Psalms
Introduction
Book 1
Psalm 1
Psalm 2
Psalm 3
Psalm 4
Psalm 5
Psalm 6
Psalm 7
Psalm 8
Psalms 9 and 10
Psalm 11
Psalm 12
Psalm 13
Psalm 14
Psalm 15
Psalm 16
Psalm 17
Psalm 18
Psalm 19
Psalm 20
Psalm 21
Psalm 22
Psalms 23 and 24
Psalm 25
Psalm 26
Psalm 27
Psalm 28
Psalm 29
Psalm 30
Psalm 31
Psalm 32
Psalm 33
Psalm 34
Psalm 35
Psalm 36
Psalm 37
Psalm 38
Psalm 39
Psalm 40
Psalm 41
Book 2
Psalms 42, 43
Psalm 44
Psalm 45
Psalm 46
Psalm 47
Psalm 48
Psalm 49
Psalm 50
Psalm 51
Psalm 52
Psalm 53
Psalm 54
Psalm 55
Psalm 56
Psalm 57
Psalm 58
Psalm 59
Psalm 60
Psalm 61
Psalm 62
Psalm 63
Psalm 64
Psalm 65
Psalm 66
Psalm 67
Psalm 68
Psalm 69
Psalm 70
Psalm 71
Psalm 72
Book 3
Psalm 73
Psalm 74
Psalm 75
Psalm 76
Psalm 77
Psalm 78
Psalm 79
Psalm 80
Psalm 81
Psalm 82
Psalm 83
Psalm 84
Psalm 85
Psalm 86
Psalm 87
Psalm 88
Psalm 89
Book 4
Psalm 90
Psalm 91
Psalm 92
Psalm 93
Psalm 94
Psalm 95
Psalm 96
Psalm 97
Psalm 98
Psalm 99
Psalm 100
Psalm 101
Psalm 102
Psalm 103
Psalm 104
Psalm 105
Psalm 106
Book 5
Psalm 107
Psalm 108
Psalm 109
Psalm 110
Psalm 111
Psalm 112
Psalm 113
Psalm 114
Psalm 115
Psalm 116
Psalm 117
Psalm 118
Psalm 119
Psalm 120
Psalm 121
Psalm 122
Psalm 123
Psalm 124
Psalm 125
Psalm 126
Psalm 127
Psalm 128
Psalm 129
Psalm 130
Psalm 131
Psalm 132
Psalm 133
Psalm 134
Psalm 135
Psalm 136
Psalm 137
Psalm 138
Psalm 139
Psalms 140-143
Psalm 144
Psalm 145
Psalm 146
Psalm 147
Psalm 148
Psalm 149
Psalm 150

Christ the centre of Israel's deliverances

Psalm 18 presents to us the connection of Christ, and particularly of His (not atoning suffering that is found in Psalm 22, but His) entering into the sorrows of death, with the whole history of Israel. It is the connection of the deliverance of Israel and the final judgment executed in their behalf on the earth with the title Christ had to that intervention. No doubt the atonement was absolutely necessary to this, but it is not on that side that His sufferings are looked at here. God delights in Him and answers Him according to His uprightness, and delivers the afflicted remnant, into whose sorrows He has entered, with Him. Christ is the centre, in a word, of the deliverances of Israel the cause of their deliverance from Egypt, and of their complete and final redemption by power in the latter day, and then their personal Deliverer too. He is dependent on Jehovah, is heard, and His sorrows are before us; but at the close He works in the power of Jehovah the deliverance of His people, and then is the full witness of God's mercy (chesed) to His Anointed David and His seed for evermore. Mercy here is not simply such as we would speak of to sinners, but favour and grace shown and enjoyed, so as even to be used for piety in man. It is particularly celebrated in Psalm 89, where, from these mercies centring all in Him, the term is applied to Christ in person. He is the chasid (v. 19). Hence the blessings conferred on Israel at the close (and indeed on all who enjoy them) are called by the same word "the sure mercies of David," confirmed by an everlasting covenant, and indeed, as the apostle shows us, secured by the resurrection of Christ, making their connection with His sorrows of death in this psalm very plain.

Psalm 18 an illustration of the then present and the future application of prophecy

This psalm presents us also with a direct scriptural proof and illustration of a most essentially important principle as to the nature of all the psalms, giving a key to their general character and form. We know from the book of Samuel that the occasion of this psalm was the celebration of David's deliverances from the hand of Saul and of all his enemies. But it is evident that the language of the psalm in no way stops short at any events in the life of David, or that in its main purport the Spirit of God contemplates even what happened to that already anointed sufferer, who was the occasion of the psalm. The Spirit of God takes up the circumstance which has present personal interest for him whom He uses as prophet merely, as the occasion to bring out the larger and wider scene of which Christ alone can be the centre, giving a meaning to the whole, in respect of which the more immediate circumstance only forms a partial, though perhaps a most interesting, link in the chain which leads up to the full display of God and His ways in the great result. So it was with all the prophets, only here more personally predictive. Sennacherib's invasion, for example, is the occasion of bringing on the scene the Assyrian of the latter days. Thus prophecies had an application of the deepest interest at the time and became the instrument of the present government of God, but were also the revelation of those ultimate events on the earth in the same peoples and nations in which the government of God would be fully and finally displayed. They are of no private interpretation. See 2 Peter 1: 20. They formed part of the great scheme of divine government.

The psalms as the Spirit's provision for future days, or prophecy relating to Christ

In the Psalms the writer and immediate occasion sometimes almost wholly disappear, are never the main object, but are not to be lost sight of in the expressions used as the utterance of personal feeling, and which are not the revelation of objective facts. In the latter case the circumstances of the writer have little application. The Psalms necessarily bring in the speaker more, though believers find that the Holy Ghost used the speaker's feeling to provide for the hearts of others, yet commanded and wrought in them, and led the writer by His power far beyond anything that the occasion would have suggested to his own mind. The feeling, in its nature suited to the event which might give rise to the psalm, was only the occasion of the Holy Ghost taking the writer up to provide a divine record to guide feelings in future days, or to reveal those of Christ as taking up the cause of His people. They may be those of the speaker too, as in simple piety was often the case; but in all cases it was the Spirit's provision for future days, or a prophecy relating to Christ Himself and the part He takes in those dealings of God with Israel, and going on, looking at the book as a whole, to the full and undisguised celebration of the results.

Deliverance already accomplished by Jehovah

The psalm, as we have said, takes in the whole history of Israel, and speaks as in the time when deliverance from the pressure of hostile power is already accomplished. But it celebrates especially Jehovah Himself the Deliverer, and still declares the speaker's dependence on Him. This is the thesis of the psalm. It then, as is the usual form of the Psalms, goes through all the circumstances which lead the soul up to what is celebrated in the first verse or verses. Christ is seen, the sorrows of death compassing Him and floods of ungodly men besetting Him, the sorrows of hades upon Him and the cords of death about His soul. I have no doubt the letter of this was the expression of what David had felt, as indeed verse 50 shows. Still, as I have said, this was merely the occasion. The substance of it applies to Christ. He passes in His mind, as in Gethsemane, through the sorrows of death. This is the groundwork laid for all the rest.

Dependence and entreaty, and the results

The next point is dependence and entreaty. In His distress He calls upon Jehovah and cries to His God. He hears Him as in the midst of Israel, His cry comes before Him Now comes the results. Christ but represented Israel here, for we have nothing to do with the assembly here. From verse 7-16 we have the deliverance of Israel from Egypt by the mighty acts of Jehovah. But these were not all Israel's difficulties The power of his enemies was to be annulled, who were stronger than he as regards flesh. This also was accomplished, and he was brought into a wealthy place.

The righteousness in which God delighted

But this introduces another principle the righteousness in which God delighted; and which, while found absolutely and perfectly only in Christ as a living man, yet characterises the remnant of Israel in whose hearts the delight in God's law is written. This principle is brought out from the latter part of verses 19-26. Christ is the foundation of this, but it is as entering into the condition and sorrows of His people. He is the Israel in spirit; and hence, while all the value of His perfectness is before God for them, the perfectness of that One whose whole life, as identified with the remnant, was well-pleasing to Him, yet we must take the place and state of the remnant, as of David himself. For, though Christ entered into this place of the remnant in His own perfectness, to give the value of that perfectness to them before God, as agreeable in His sight, yet the state of those to whom it was to be applied is that which is substantially before us in the psalm. Hence we find, "I kept myself from mine iniquity."

This is most important in judging of the literal use of the Psalms. Christ could have said, "from iniquity"; but personally, "from mine iniquity," He could not. But the Spirit of godliness (of Christ) in the remnant thus working guards them from following the flesh. They own, that if Israel goes astray (and so they did all but universally in principle), this wickedness was theirs, in themselves; but they were kept from it. Now this is truth in the inward parts just what God wants. It is the government of God which we have here distinctly brought out in its unchangeable principle (v. 25, 26). Now Christ, having taken up their cause, as associated with them, with these "excellent of the earth," all the value of what awakened God's delight in Him, and which, by grace, animated them, was their place of acceptance before God, though the atonement was the final ground of it. But in their case this integrity and divine inward nature were shown in keeping themselves from their natural course. But there was another part of this government, tender care of the afflicted ones, saving them and bringing down all man's pride (v. 27). In darkness there would be light. To the righteous there arises light in the darkness.

The coming in of Christ in power on the remnant's behalf

Now another scene dawns on us the coming in of power in their behalf. And, as Christ had taken the sorrow at the beginning, and then we had the remnant in their own condition, yet Christ not separated from them in the way of interest and association (for it is not union here, that is the assembly's portion), so here He must take the power in Person too; just as in Mark He was engaged in the sowing and engaged in the harvest, all the intermediate time going on without His personal intervention or seeming care, though the crop was always His. God's word had stood good all through, and Jehovah Himself was a buckler to those that trusted in Him. But now He gives strength and victory to His anointed for Israel from verse 29 to the end. Doubtless the language is that of David, but it is substantially the introduction of the kingdom of Christ.

Resistless victory; introduction of what is millennial

A very few remarks will suffice to give the details, this general character of the latter part of the psalm being seized. The general strain is resistless victory. But in verse 43 there are particulars to be noted. Three classes of persons are here introduced: the people He is delivered from their strivings; the heathen He is made their head; then a people, not before known with which He had not been in relation as in Israel, shall serve Him. That is, Messiah delivered from the strivings and revoltings of ungodly Jews; made the head of the heathen; and then a people hitherto strangers should serve Him become now a people to Him. Submission will be immediate, so evident is His glory and power now. And even where there is no sincerity, or at least no proof of it, they will at once serve, bowing down to Him. This is the introduction of what is millennial. Here Jehovah is again recognised.

We return, so to speak, to the original thesis of the psalm, having arrived with Israel, or the Jews at least, across all the difficulties of the way. I do not see the Antichrist here. The only word which might seem to speak of him is in verse 48 the man of violence; but I apprehend it is an enemy from without. Hence he praises among the heathen. The destruction of Antichrist would make him praise among the Jews. Here, it is to be remarked, though clothed with strength by God, Christ is seen as the dependent man, and on earth, whether suffering or victorious. We find Him (as we may have seen from the study of the details in verses 4-6, at the beginning of the psalm) in His sorrow and trial; and though David be partly in the scene, yet substantially Messiah again from verse 32. Between the two, it is Israel, first delivered as a nation, then in sorrow and calamity. Then the principles of God's government are stated, and the deliverance comes in. It is very interesting to see, after the Person of Messiah has been introduced, and His association with the godly remnant shown, the whole public history of Israel dependent from first to last on His interest in them, His having entered into their sorrows, afflicted in all their afflictions.

Synopsis by John Darby