Psalms 18 · The Lantern

I will love thee, O Lord, my strength; the Lord is my stony rock, and my defence: my Saviour, my God, and my might, in whom I will trust, my buckler, the horn also of my salvation, and my refuge.

I will call upon the Lord, which is worthy to be praised: so shall I be safe from mine enemies.

Christ is the rock. When David built his own house on the rock, he was like the wise man. … In such a way, he is made superior to all his enemies. He becomes faithful, not by hope or by training but by the help of God, established in all types of defenses and in the horn of salvation.

"O Lord, My stay, and My refuge, and My deliverer" [Psalm 18:2]. O Lord, who hast stayed Me, because I sought refuge with You: and I sought refuge, because You have delivered Me. "My God is My helper; and I will hope in Him." My God, who hast first afforded me the help of Your call, that I might be able to hope in You.

"My God." Here he sets forth the affection of hope. And there is a difference between hope and love, because love is a unitive power -- for we love something insofar as we consider it our own; and therefore he says that God is his strength: Is. 12: "The Lord is my strength and my praise, and he has become my salvation." Hope implies defense from without; and God does both.

The sorrows of death compassed me: and the overflowings of ungodliness made me afraid.

Praise issuing from a pure conscience delights the Lord, and so the same psalmist exhorts us, "Praise ye the Lord because a psalm is good; to our God be joyful and comely praise." With this in mind, aware of how pleasing to God is this ministry, the psalmist again declares, "Seven times a day I have given praise to you." To this he adds a further promise: "And my tongue shall m…

"With praise will I call upon the Lord, and I shall be safe from Mine enemies" [Psalm 18:3]. Seeking not My own but the Lord's glory, I will call upon Him, and there shall be no means whereby the errors of ungodliness can hurt Me.

He is my refuge, he is my liberator; as I praise and call on him I will be safe from my enemies. Let me say this in the present so that I may not doubt it in the future.

The pains of hell came about me: the snares of death overtook me.

In my trouble I will call upon the Lord: and complain unto my God.

So shall he hear my voice out of his holy temple: and my complaint shall come before him, it shall enter even into his ears.

The earth trembled and quaked: the very foundations also of the hills shook, and were removed, because he was wroth.

When the Son of God journeyed on the earth in the time of his incarnation, whoever worshiped the natural elements of this earth were shaken and trembled, and everywhere his reputation became familiar to the ears of Greeks and barbarians; and truly those things he called the foundations of the mountains have trembled and quaked.… The mountains were all the lofty thoughts that we…

"And the earth was moved and trembled" [Psalm 18:7]. When the Son of Man was thus glorified, sinners were moved and trembled. "And the foundations of the mountains were troubled." And the hopes of the proud, which were in this life, were troubled.

"It was moved." Above the Psalmist treated the affection conceived from the benefits of deliverance; here he treats the power of the deliverer. The power of an agent is shown from the agent's effect; and the things said here can pertain to a twofold effect of God: namely to the one shown in corporeal things, and to the effect of redemption.

There went a smoke out in his presence: and a consuming fire out of his mouth, so that coals were kindled at it.

He bowed the heavens also, and came down: and it was dark under his feet.

Because we are little and lowly and unable to lift ourselves up to him, the Lord stoops down to us and in his compassionate kindness deigns to hear us. In fact, because we are people and cannot become gods, God became man and inclined himself, as it is written: "He inclined the heavens and came down."

"And He bowed the heaven, and came down" [Psalm 18:9]. And He humbled the just One, that He might descend to men's infirmity. "And darkness under His feet." And the ungodly, who savour of things earthly, in the darkness of their own malice, knew not Him: for the earth under His feet is as it were His footstool.

"He inclined." Here he treats of the winds. Note that the matter of wind is a dry vapor or exhalation that is heated but not so refined that it can ascend to the highest place, nor so heated; hence it is impeded by the cold, thickened, and repelled downward. And this, repelled, moves the air.

He rode upon the cherubins, and did fly: he came flying upon the wings of the wind.

Secretly and with mysterious reckoning he represents his incarnation through [images of] darkness and thick clouds. At last he returns to the same place from whence he had set forth: and he ascends into the heavens with the cherubim and flies, although he had not descended with those cherubim, without the cherubim he himself bowed the heavens and descended.

"And He mounted above the cherubim, and did fly" [Psalm 18:10]. And He was exalted above the fullness of knowledge, that no man should come to Him but by love: for "love is the fulfilling of the law." [Romans 13:10] And full soon He showed to His lovers that He is incomprehensible, lest they should suppose that He is comprehended by corporeal imaginations.

"And he flew." Here he treats of the changes of the air according to corporeal effects; and there is a threefold change: namely in winds, in clouds, and in thunder; and he treats of each. Regarding the first he proposes three things. First, the efficient cause of all these changes. Second, the matter. Third, the manner.

He made darkness his secret place: his pavilion round about him, with dark water and thick clouds to cover him.

The reasons of the divine dispensation and providence are most obscure. For "God made darkness his hiding place." Those desiring audaciously and rashly to examine this darkness and appropriating for themselves one thing from another have fallen headlong into the dense "darkness" of errors.

This verse suggests the ineffable dispensation of God and our inability to comprehend his wisdom. As with these eyes of ours we cannot look into an unfathomable depth, neither are we able to contemplate the majesty or the wisdom of God.

"And has made darkness His hiding place" [Psalm 18:11]. And has settled the obscurity of the Sacraments, and the hidden hope in the heart of believers, where He may lie hidden, and not abandon them.

At the brightness of his presence his clouds removed: hail-stones, and coals of fire.

The Lord also thundered out of heaven, and the Highest gave his thunder: hail-stones, and coals of fire.

He sent out his arrows, and scattered them: he cast forth lightnings, and destroyed them.

The springs of waters were seen, and the foundations of the round world were discovered, at thy chiding, O Lord: at the blasting of the breath of thy displeasure.

He presents him as a general come to the aid of his own man, mentioning as arrows all the missiles indiscriminately—hail, coals, things that are naturally used as missiles.… In fear of the one appearing and the missiles and lightning flashes, the earth bared itself in all directions so as even to reveal its hidden secrets, springs, and anything else hidden in its depths.

"And the fountains of water were seen. And the fountains of water springing up into everlasting life," which were made in the preachers, were seen. "And the foundations of the round world were revealed." And the Prophets, who were not understood, and upon whom was to be built the world of believers in the Lord, were revealed.

"And the fountains appeared." Here he treats of the generation of waters, which emanate from certain sources called springs, from which all generation of waters comes. Now these are generated in two ways.

He shall send down from on high to fetch me: and shall take me out of many waters.

He shall deliver me from my strongest enemy, and from them which hate me: for they are too mighty for me.

They prevented me in the day of my trouble: but the Lord was my upholder.

He brought me forth also into a place of liberty: he brought me forth, even because he had a favour unto me.

"He will deliver me because he has pleasure in me"; indeed, it was not that I had repented, or had been convicted concerning my sin or had a prophet sent to me, but it was because he took pleasure to deliver me.

"And has brought Me forth into a broad place" [Psalm 18:19]. And since I was enduring the straits of the flesh, He brought Me forth into the spiritual breadth of faith.

Now, if someone does not wish, whether like the sinful woman to embrace the feet of Christ [Luke 7:38], or like the prodigal son to run back to Him with burning repentance [Luke 15:11ff], or like the woman with a hemorrhage and bowed with infirmity [Luke 8:43 and 13:11] even to approach Him, why does he then make excuses for his sins by saying, "Those whom He foreknew, them als…

The Lord shall reward me after my righteous dealing: according to the cleanness of my hands shall he recompense me.

Because I have kept the ways of the Lord: and have not forsaken my God, as the wicked doth.

For I have an eye unto all his laws: and will not cast out his commandments from me.

I was also uncorrupt before him: and eschewed mine own wickedness.

Therefore shall the Lord reward me after my righteous dealing: and according unto the cleanness of my hands in his eye-sight.

With the holy thou shalt be holy: and with a perfect man thou shalt be perfect.

Therefore, O bishop, together with your subordinate clergy, endeavor rightly to divide the Word of truth. For the Lord says, "If you walk cross-grained to me, I will walk cross-grained to you." … Walk therefore in holiness, that you may rather appear worthy of praise from the Lord than of complaint from the adversary.

We agree with common opinion, "He will be like the one with whom he is joined." Indeed, this statement is very true, but it does not apply to the interpretation of the present verse.

Next the reason for retribution is set forth; therefore there follows, "With the holy one." Regarding this he does two things. First he sets forth the reason for retribution. Second, he expounds it, at "for you will save the humble people." The first two verses can be understood in two ways.

With the clean thou shalt be clean: and with the froward thou shalt learn frowardness.

For thou shalt save the people that are in adversity: and shalt bring down the high looks of the proud.

Thou also shalt light my candle: the Lord my God shall make my darkness to be light.

"I will bring forth a horn to David; I have prepared a lamp for my anointed." The lamp is prepared for Christ, having arisen from the seed of David, for who other could it be than the offspring who has come forth from the succession of David according to the flesh; in what way does Christ who came into the womb of David become the ray of his own excellence and the light shining…

"For Thou wilt light My candle, O Lord." For our light is not from ourselves; but "Thou wilt light my candle, O Lord. O my God, Thou wilt enlighten my darkness." For we through our sins are darkness; but "Thou, O my God, wilt enlighten my darkness."

"For you." Here he turns to prayer, as if to say: so just are you. "For you light my lamp." And he does two things. First he gives thanks for a benefit received. Second, he sets forth a petition for one to be received, at "O my God, enlighten my darkness." He says therefore, "You light," etc.

For in thee I shall discomfit an host of men: and with the help of my God I shall leap over the wall.

Truly I have known that I am going to cross over that heavenly wall built by your strength and power; and then situated in a safe place, I will receive salvation from you. Or, in this way: I, whom they try to close out by surrounding me in order to stop me, will cross and leap over all the fortifications of the enemies, both fence and wall.

A person's will is a brazen wall and a stone hurled between himself and God. If one puts it aside, he can say the words of the psalm: "In my God I shall go over a wall" and "as for my God, his way is undefiled." If righteousness assists the will, then a person does good.

He sets forth his hope of being heard when he says, "for." Here he does two things. First he touches on deliverance from evil. Second, victory over evil. He says therefore: I pray because I hope "in you," that is, in your power, "I shall be delivered from temptation," that is, from whatever tribulation or attack: 1 Cor.

The way of God is an undefiled way: the word of the Lord also is tried in the fire; he is the defender of all them that put their trust in him.

What, moreover, do those oracles tried in the fire of the Lord teach? That he himself is the protector of all the ones hoping in him and that there is no God except our Lord, and there is none strong except our God; and rightly is it said that he is the protector of all hoping in him since none is able to be found who is able to stand against such and so great a protector.

"My God, His way is undefiled" [Psalm 18:30]. My God comes not unto men, except they shall have purified the way of faith, whereby He may come to them; for that "His way is undefiled." "The words of the Lord have been proved by fire." The words of the Lord are tried by the fire of tribulation.

There follows, "God." Above he commemorated in general the benefits he expects from God in the future, namely "in you I shall be delivered," etc.; here he pursues them in particular. And it should be noted that he speaks in the manner of one who has adversity and adversaries from whom he hopes for victory; in which there is a threefold degree.

For who is God, but the Lord: or who hath any strength, except our God?

It is God, that girdeth me with strength of war: and maketh my way perfect.

He builds me up with his own strength and weapons, and he affirms by his grace my mortal and human strength; just like one having his limbs undergirded by his own strength, I will stand against my enemies.

"God, who has girded me with strength" [Psalm 18:32]. God, who has girded me that I might be strong, lest the loosely flowing folds of desire hinder my deeds and steps. "And has made my way undefiled." And has made the way of love, whereby I may come to Him, undefiled, as the way of faith is undefiled, whereby He comes to me.

"God." Here he shows how he has fitness for conquering from God, for God sometimes gives someone the power to act well; nor does it suffice unless God protects him outwardly. First, therefore, he shows how God gave power inwardly.

He maketh my feet like harts feet: and setteth me up on high.

The same deer is swift in course as are also the righteous of God who look heavenward, not earthward, who seek the sublime; and this from a single love of the celestial kingdom.

"Who hath made my feet perfect like harts' feet." Who hath made my love perfect to surmount the thorny and dark entanglements of this world. "And will set me up on high." And will fix my aim on the heavenly habitation, that "I may be filled with all the fulness of God."

"Who." Here agility is set forth, which is necessary for fighting. 1 Sam. 24 says that Saul went out against David over the most precipitous rocks, which are passable only by deer; as if to say: God conferred such agility upon me that I went like a deer over the mountains.

He teacheth mine hands to fight: and mine arms shall break even a bow of steel.

Thou hast given me the defence of thy salvation: thy right hand also shall hold me up, and thy loving correction shall make me great.

He who sits on the right of the Father corrects us with discipline, and accordingly he teaches us. For he directs the spirit with a right foundation; true understanding leads one into fullness.

"And You have given me the defence of my salvation, and Your right hand has held me up" [Psalm 18:35]. And the favour of Your grace has held me up. "And Your discipline has directed me to the end." And Your correction, not suffering me to wander from the way, has directed me that whatsoever I do, I refer to that end, whereby I may cleave to You.

"And you have given." Here he shows how the aforesaid things given to him are preserved by God outwardly; hence he says, "you girded me with strength," and yet "he protects me; and you have given me the shield of your salvation," that is, you have protected me for salvation, because the aforesaid things do not suffice unless the protection of God is present. Ps.

Thou shalt make room enough under me for to go: that my footsteps shall not slide.

"You have made room for my steps under me," the steps, namely, by which I cross from iniquity to moral excellence, from things perceived by my senses to those perceived by my mind, from the present to the future age, the steps that from the beginning seemed arduous and narrow to me because I was walking in a crooked way; but having progressed beyond them, I took notice of the w…

"You have enlarged my steps under me" [Psalm 18:36]. Nor shall the straits of the flesh hinder me; for You have enlarged my love, working in gladness even with these mortal things and members which are under me. "And my footsteps have not been weakened." And either my goings, or the marks which I have imprinted for the imitation of those that follow, have not been weakened.

I will follow upon mine enemies, and overtake them: neither will I turn again till I have destroyed them.

This is done for me through your grace, so that my feet are not ensnared nor am I cut off by the nets of my enemies or by the offenses that they had cast.

"I will follow up mine enemies, and seize them" [Psalm 18:37]. I will follow up my carnal affections, and will not be seized by them, but will seize them, so that they may be consumed. "And I will not turn, till they fail." And from this purpose I will not turn myself to rest, till they fail who make a tumult about me.

"I will pursue." Above the Psalmist set forth his fitness for conquering; here he treats of the victory, how he pursued those who fled. And regarding this he does two things. First he sets forth the manner of pursuit; second, he shows the inability to resist, at "I will break them, and they shall not be able to stand." Regarding the first he does three things.

I will smite them, that they shall not be able to stand: but fall under my feet.

Thou hast girded me with strength unto the battle: thou shalt throw down mine enemies under me.

If fighters find themselves being assailed and assailing in return, and if the demons fight against us, then they too when they assail us will be assailed by us in return. Scripture says, "I will assail them, and they will not be able to stand"; and again, "Those who assail me and are my enemies, they have weakened and fallen."

"And You have girded me with strength to the war" [Psalm 18:39]. And the loose desires of my flesh have You bound up with strength, that in such a fight I may not be encumbered. "You have supplanted under me them that rose up against me." You have caused them to be deceived, who followed upon me, that they should be brought under me, who desired to be over me.

And all this is because "you have girded me." Here he treats of their total abandonment, and he commemorates two things. First, the divine benefit; second, their final destruction, at "and I will grind them," etc. And because the things he has said seem to pertain to his own glory, he therefore attributes them to God.

Thou hast made mine enemies also to turn their backs upon me: and I shall destroy them that hate me.

They shall cry, but there shall be none to help them: yea, even unto the Lord shall they cry, but he shall not hear them.

I will beat them as small as the dust before the wind: I will cast them out as the clay in the streets.

Thou shalt deliver me from the strivings of the people: and thou shalt make me the head of the heathen.

For [the word] "son," as one before me has observed, has a twofold meaning: one [is a son] in the order of nature, because he was born a son; the other, in that he was made so, is reputed a son, although there be a difference between being born so and being made so.

He truly sees with his mind's eye that all the peoples throughout the whole world of the human race, whether barbarians or Greek, or of whatever accent or language, carry David respectfully in their memory, and they all speak his name with honor, who lift up his words through all the churches of Christ; and does anyone not assert the truth in these very words, if he attentively…

"You will deliver me." Above the Psalmist commemorated the persecution of his enemies and their total destruction; here he commemorates his own exaltation, by which he was promoted to be king. And regarding this he does two things. First he sets forth his exaltation; second, his thanksgiving, at "the Lord lives." Regarding the first he does two things.

A people whom I have not known: shall serve me.

As soon as they hear of me, they shall obey me: but the strange children shall dissemble with me.

"The strange children have lied unto Me." Children, not to be called Mine, but rather strange children, to whom it is rightly said, "You are of your father the devil," [John 8:44] have lied unto Me. "The strange children have waxen old" [Psalm 18:45]. The strange children, to whom for their renovation I brought the new Testament, have remained in the old man.

And so through the greatness which it retains even when uprightness is lost, man passes through as an image, limping as it were on one foot, and become an alien son.

"Alien sons." Here the obstinacy of the Jews is set forth. And he calls them alien sons, because once they were sons begotten by God through the grace and teaching of the law. Ex. 4: "Israel is my firstborn son." But nevertheless they became strangers. Is.

The strange children shall fail: and be afraid out of their prisons.

The Lord liveth, and blessed be my strong helper: and praised be the God of my salvation;

Even the God that seeth that I be avenged: and subdueth the people unto me.

Just as David after the advent of our Savior is able to be presented just as if he were alive and living among people, and he sings praises to the God of the universe among all the peoples through his own writings, canticles and hymns, so also he who has come from his seed, to whom these words refer that we now explain, with like reasoning when he overcomes the ones lying in wa…

"From them that rise up against Me You will exalt Me" [Psalm 18:48]. From the Jews that rise up against Me in My passion, You will exalt Me in My resurrection. "From the unjust man You will deliver Me." From their unjust rule You will deliver Me.

All these things will happen to us through him who placed his arms on the cross as a bow in the sky, and daily he intercedes for us.

It is he that delivereth me from my cruel enemies, and setteth me up above mine adversaries: thou shalt rid me from the wicked man.

Wherefore receive ye one another, as Christ also received us to the glory of God. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.

"For this cause will I confess to You among the Gentiles, O Lord" [Psalm 18:49]. For this cause shall the Gentiles confess to You through Me, O Lord. "And I will sing unto Your Name." And You shall be more widely known by My good deeds.

Next the thanksgiving is concluded on account of the aforesaid causes. "Therefore I will confess to you among the nations, O Lord," etc., that is, before all people I will praise you: Tob.

For this cause will I give thanks unto thee, O Lord, among the Gentiles: and sing praises unto thy Name.

Great prosperity giveth he unto his King: and sheweth loving-kindness unto David his Anointed, and unto his seed for evermore.

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