Charles H. Spurgeon

Psalm 18 Verse 4-29

Verse 4. "The sorrows of death compassed me." Death like a cruel conqueror seemed to twist round about him the cords of pain. He was environed and hemmed in with threatening deaths of the most appalling sort. He was like a mariner broken by the storm and driven upon the rocks by dreadful breakers, white as the teeth of death. Sad plight for the man after God's own heart, but thus it is that Jehovah dealeth with his sons. "The floods of ungodly men made me afraid." Torrents of ungodliness threatened to swamp all religion, and to hurry away the godly man's hope as a thing to be scorned and despised; so far was this threat fulfilled, that even the hero who slew Goliath began to be afraid. The most seaworthy bark is sometimes hard put to it when the storm fiend is abroad. The most courageous man, who as a rule hopes for the best, may sometimes fear the worst. Beloved reader, he who pens these lines has known better than most men what this verse means, and feels inclined to weep, and yet to sing, while he writes upon a text so descriptive of his own experience. On the night of the lamentable accident at the Surrey Music Hall, the floods of Belial were let loose, and the subsequent remarks of a large portion of the press were exceedingly malicious and wicked; our soul was afraid as we stood encompassed with the sorrows of death and the blasphemies of the cruel. But oh, what mercy was there in it all, and what honey of goodness was extracted by our Lord out of this lion of affliction! Surely God hath heard me! Art thou in an ill plight? Dear friend, learn thou from our experience to trust in the Lord Jehovah, who forsaketh not his chosen.

Verse 5. "The sorrows of hell compassed me about." From all sides the hell-hounds barked furiously. A cordon of devils hemmed in the hunted man of God; every way of escape was closed up. Satan knows how to blockade our coasts with the iron war-ships of sorrow, but, blessed be God, the port of all prayer is still open, and grace can run the blockade bearing messages from earth to heaven, and blessings in return from heaven to earth. "The snares of death prevented me." The old enemy hunts for his prey, not only with the dogs of the infernal kennel, but also with the snares of deadly craft. The nets were drawn closer and closer until the contracted circle completely prevented the escape of the captive:

Thus hopeless was the case of this good man, as hopeless as a case could be, so utterly desperate that none but an almighty arm could be of any service. According to the four metaphors which he employs, he was bound like a malefactor for execution; overwhelmed like a shipwrecked mariner; surrounded and standing at bay like a hunted stag; and captured in a net like a trembling bird. What more of terror and distress could meet upon one poor defenseless head?

Verse 6. "In my distress I called upon the Lord, and cried unto my God." Prayer is that postern gate which is left open even when the city is straitly besieged by the enemy; it is that way upward from the pit of despair to which the spiritual miner flies at once when the floods from beneath break forth upon him. Observe that he calls, and then cries; prayer grows in vehemence as it proceeds. Note also that he first invokes his God under the name of Jehovah, and then advances to a more familiar name, "my God;" thus faith increases by exercise, and he whom we at first viewed as Lord is soon seen to be our God in covenant. It is never an ill time to pray; no distress should prevent us from using the divine remedy of supplication. Above the noise of the raging billows of death, or the barking dogs of hell, the feeblest cry of a true believer will be heard in heaven. "He heard my voice out of his temple, and my cry came before him, even into his ears." Far up within the bejewelled walls, and through the gates of pearl, the cry of the suffering suppliant was heard. Music of angels and harmony of seraphs availed not to drown or even to impair the voice of that humble call. The king heard it in his palace of light unsufferable, and lent a willing ear to the cry of his own beloved child. O honoured prayer, to be able thus through Jesus' blood to penetrate the very ears and heart of Deity. The voice and the cry are themselves heard directly by the Lord, and not made to pass through the medium of saints and intercessors; "My cry came before Him;" the operation of prayer with God is immediate and personal. We may cry with confident and familiar importunity, while our Father himself listens.

Verse 7. There was no great space between the cry and its answer. The Lord is not slack concerning his promise, but is swift to rescue his afflicted. David has in his mind's eye the glorious manifestations of God in Egypt, at Sinai, and on different occasions to Joshua and the judges; and he considers that his own case exhibits the same glory of power and goodness, and that, therefore, he may accommodate the descriptions of former displays of the divine majesty into his hymn of praise. "Then the earth shook and trembled." Observe how the most solid and immovable things feel the force of supplication. Prayer has shaken houses, opened prison doors, and made stout hearts to quail. Prayer rings the alarm bell, and the Master of the house arises to the rescue, shaking all things beneath his tread. "The foundations also of the hills moved and were shaken, because of his wrath." He who fixed the world's pillars can make them rock in their sockets, and can upheave the corner-stones of creation. The huge roots of the towering mountains are torn up when the Lord bestirs himself in anger to smite the enemies of his people. How shall puny man be able to face it out with God when the very mountains quake with fear? Let not the boaster dream that his present false confidence will support him in the dread day of wrath.

Verse 8. "There went up a smoke out of his nostrils." A violent oriental method of expressing fierce wrath. Since the breath from the nostrils is heated by strong emotion, the figure portrays the Almighty Deliverer as pouring forth smoke in the heat of his wrath and the impetuousness of his zeal. Nothing makes God so angry as an injury done to his children. He that toucheth you toucheth the apple of mine eye. God is not subject to the passions which govern his creatures, but acting as he does with all the energy and speed of one who is angry, he is here aptly set forth in poetic imagery suitable to human understandings. The opening of his lips is sufficient to destroy his enemies; "and fire out of his mouth devoured." This fire was no temporary one but steady and lasting; "Coals were kindled by it." The whole passage is intended to depict God's descent to the help of his child, attended by earthquake and tempest: at the majesty of his appearing the earth rocks, the clouds gather like smoke, and the lightning as flaming fire devours, setting the world on a blaze. What grandeur of description is here! Bishop Mant very admirably rhymes the verse thus:—

Verse 9. Amid the terror of the storm Jehovah the Avenger descended, bending beneath his foot the arch of heaven. ""He bowed the heavens also, and came down." He came in haste, and spurned everything which impeded his rapidity. The thickest gloom concealed his splendour, "and darkness was under his feet;" he fought within the dense vapours, as a warrior in clouds of smoke and dust, and found out the hearts of his enemies with the sharp falchion of his vengeance. Darkness is no impediment to God; its densest gloom he makes his tent and secret pavilion. See how prayer moves earth and heaven, and raises storms to overthrow in a moment the foes of God's Israel. Things were bad for David before he prayed, but they were much worse for his foes so soon as the petition had gone up to heaven. A trustful heart, by enlisting the divine aid, turns the tables on its enemies. If I must have an enemy let him not be a man of prayer, or he will soon get the better of me by calling in his God into the quarrel.

Verse 10. There is inimitable grandeur in this verse. Under the Mosaic system the cherubim are frequently represented as the chariot of God; hence Milton, in "Paradise Lost," writes of the Great Father,—

Without speculating upon the mysterious and much-disputed subject of the cherubim, it may be enough to remark that angels are doubtless our guards and ministering friends, and all their powers are enlisted to expedite the rescue of the afflicted. "He rode upon a cherub, and did fly." Nature also yields all her agents to be our helpers, and even the powers of the air are subservient: "yea, he did fly upon the wings of the wind." The Lord comes flying when mercy is his errand, but he lingers long when sinners are being wooed to repent. The flight here pictured is as majestic as it is swift; "flying all abroad" is Sternhold's word, and he is not far from correct. As the eagle soars in easy grandeur with wings outspread, without violent flapping and exertion, so comes the Lord with majesty of omnipotence to aid his own.

Verse 11. The storm thickened, and the clouds pouring forth torrents of rain combined to form the secret chamber of the invisible but wonder-working God. "Pavilioned in impervious shade" faith saw him, but no other eye could gaze through the "thick clouds of the skies." Blessed is the darkness which encurtains my God; if I may not see him, it is sweet to know that he is working in secret for my eternal good. Even fools can believe that God is abroad in the sunshine and the calm, but faith is wise, and discerns him in the terrible darkness and threatening storm.

Verse 12. Suddenly the terrible artillery of heaven was discharged; the brightness of lightning lit up the clouds as with a glory proceeding from him who was concealed within the cloudy pavilion; and volleys of hailstones and coals of fire were hurled forth upon the enemy. The lightnings seemed to cleave the clouds and kindle them into a blaze, and then hailstones and flakes of fire with flashes of terrific grandeur terrified the sons of men.

Verse 13. Over all this splendour of tempest pealed the dread thunder. "The Lord also thundered in the heavens, and the Highest gave his voice." Fit accompaniment for the flames of vengeance. How will men bear to hear it at the last when addressed to them in proclamation of their doom, for even now their hearts are in their mouths if they do but hear it muttering from afar? In all this terror David found a theme for song, and thus every believer finds even in the terrors of God a subject for holy praise. "Hailstones and coals of fire" are twice mentioned to show how certainly they are in the divine hand, and are the weapons of Heaven's vengeance. Horne remarks that "every thunderstorm should remind us of that exhibition of power and vengeance, which is hereafter to accompany the general resurrection;" may it not also assure us of the real power of him who is our Father and our friend, and tend to assure us of our safety while he fights our battles for us. The prince of the power of the air is soon dislodged when the cherubic chariot is driven through his dominions; therefore let not the legions of hell cause us dismay. He who is with us is greater than all they that be against us.

Verse 14. The lightnings were darted forth as forked arrows upon the hosts of the foe, and speedily "scattered them." Boastful sinners prove to be great cowards when Jehovah enters the lists with them. They despise his words, and are very tongue-valiant, but when it comes to blows they fly apace. The glittering flames, and the fierce bolts of fire "discomfited them." God is never at a loss for weapons. Woe be unto him that contendeth with his Maker! God's arrows never miss their aim; they are feathered with lightning, and barbed with everlasting death. Fly, O sinner, to the rock of refuge before these arrows stick fast in thy soul.

Verse 15. So tremendous was the shock of God's assault in arms that the order of nature was changed, and the bottoms of rivers and seas were laid bare. "The channels of waters was seen;" and the deep cavernous bowels of the earth were upheaved till "the foundations of the world were discovered." What will not Jehovah's "rebuke" do? If "the blast of the breath of thy nostrils," O Lord, be so terrible, what must thine arm be? Vain are the attempts of men to conceal anything from him whose word unbars the deep, and lifts the doors of earth from their hinges! Vain are all hopes of resistance, for a whisper of his voice makes the whole earth quail in abject terror.

Verse 16. Now comes the rescue. The Author is divine, "He sent;" the work is heavenly, "from above;" the deliverance is marvellous, "He drew me out of many waters." Here David was like another Moses, drawn from the water; and thus are all believers like their Lord, whose baptism in many waters of agony and in his own blood has redeemed us from the wrath to come. Torrents of evil shall not drown the man whose God sitteth upon the floods to restrain their fury.

Verse 17. When we have been rescued, we must take care to ascribe all the glory to God by confessing our own weakness, and remembering the power of the conquered enemy. God's power derives honour from all the incidents of the conflict. Our great spiritual adversary is a "strong enemy" indeed, much too strong for poor, weak creatures like ourselves, but we have been delivered hitherto and shall be even to the end. Our weakness is a reason for divine help; mark the force of the "for" in the text.

Verse 18. It was an ill day, a day of calamity, of which evil foes took cruel advantage, while they used crafty means uterly to ruin him, yet David could say, "but the Lord is my stay." What a blessed but which cuts the Gordian knot, and slays the hundred-headed hydra! There is no fear of deliverance when our stay is in Jehovah.

Verse 19. "He brought me forth also into a large place." After pining awhile in the prison-house Joseph reached the palace, and from the cave of Adullam David mounted to the throne. Sweet is pleasure after pain. Enlargement is the more delightful after a season of pinching poverty and sorrowful confinement. Besieged souls delight in the broad fields of the promise when God drives off the enemy and sets open the gates of the environed city. The Lord does not leave his work half done, for having routed the foe he leads out the captive into liberty. Large indeed is the possession and place of the believer in Jesus, there need be no limit to his peace, for there is no bound to his privilege. "He delivered me, because he delighted in me." Free grace lies at the foundation. Rest assured, if we go deep enough, sovereign grace is the truth which lies at the bottom of every well of mercy. Deep sea fisheries in the ocean of divine bounty always bring the pearls of electing, discriminating love to light. Why Jehovah should delight in us is an answerless question, and a mystery which angels cannot solve; but that he does delight in his beloved is certain, and is the fruitful root of favours as numerous as they are precious. Believer, sit down, and inwardly digest the instructive sentence now before us, and learn to view the uncaused love of God as the cause of all the lovingkindness of which we are the partakers.

Verse 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 as 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 sets too high a price upon his own moral character.

Verse 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 traveler 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.

Verse 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.

Verse 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 within 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.

Verse 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 the master, although instead of receiving he gives the reward.

Verse 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 man 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.

Verse 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 26:21-24, where God says, "and if ye walk contrary unto (or perversely with) me, then I will 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.

Verse 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 will 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!

Verse 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.

Verses 29-45. 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.

Verse 29. "For by thee have I 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.