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:—
“Smoke from his heated nostrils came,
And from his mouth devouring flame;
Hot burning coals announced his ire,
And flashes of careering fire.”
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.
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,—
“He on the wings of cherubim
Uplifted, in paternal glory rode
Far into chaos.”
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.
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.
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.
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.
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.
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 were 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.
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.
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 powers
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.
18. It was an ill day, a day of _calamity_, of which evil foes took
cruel advantage while they used crafty means utterly 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.
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.
20 The LORD rewarded me according to my righteousness; according to
the cleanness of my hands hath he recompensed me.
21 For I have kept the ways of the LORD, and have not wickedly
departed from my God.
22 For all his judgments _were_ before me, and I did not put away
his statutes from me.
23 I was also upright before him, and I kept myself from mine
iniquity.
24 Therefore hath the LORD recompensed me according to my
righteousness, according to the cleanness of my hands in his
eyesight.
25 With the merciful thou wilt shew thyself merciful; with an
upright man thou wilt shew thyself upright;
26 With the pure thou wilt shew thyself pure; and with the froward
thou wilt shew thyself froward.
27 For thou wilt save the afflicted people; but wilt bring down high
looks.
28 For thou wilt light my candle: the LORD my God will enlighten my
darkness.
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 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 set too high a price upon his own
moral character.
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 traveller 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.
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.
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 in 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.
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
his master, although instead of receiving he gives the reward.
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 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.
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 xxvi. 21-24, where
God says, “and if ye walk contrary unto (or perversely with) me, then
will I 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.
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 wilt
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!
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.
29 For by thee I have run through a troop; and by my God have I
leaped over a wall.
30 _As for_ God, his way _is_ perfect: the word of the LORD is
tried: he _is_ a buckler to all those that trust in him.
31 For who _is_ God save the LORD? or who _is_ a rock save our God?
32 _It is_ God that girdeth me with strength, and maketh my way
perfect.
33 He maketh my feet like hinds’ _feet_, and setteth me upon my high
places.
34 He teacheth my hands to war, so that a bow of steel is broken by
mine arms.
35 Thou hast also given me the shield of thy salvation: and thy
right hand hath holden me up, and thy gentleness hath made me great.
36 Thou hast enlarged my steps under me, that my feet did not slip.
37 I have pursued mine enemies, and overtaken them: neither did I
turn again till they were consumed.
38 I have wounded them that they were not able to rise: they are
fallen under my feet.
39 For thou hast girded me with strength unto the battle; thou hast
subdued under me those that rose up against me.
40 Thou hast also given me the necks of mine enemies; that I might
destroy them that hate me.
41 They cried, but _there was_ none to save _them_: _even_ unto the
LORD, but he answered them not.
42 Then did I beat them small as the dust before the wind: I did
cast them out as the dirt in the streets.
43 Thou hast delivered me from the strivings of the people; _and_
thou hast made me the head of the heathen: a people _whom_ I have
not known shall serve me.
44 As soon as they hear of me, they shall obey me: the strangers
shall submit themselves unto me.
45 The strangers shall fade away, and be afraid out of their close
places.
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.
29. “_For by thee I have 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.