{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"PSA","commentaryId":"jamieson-fausset-brown","name":"Psalms","commonName":"Psalms","introduction":"The Hebrew title of this book is Tehilim (\"praises\" or \"hymns\"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word \"Psalms.\" This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare Ch1 16:4-8; Ch2 5:12-13). To some Psalms, the Hebrew word (shir) \"a song,\" is prefixed. Paul seems to allude to all these terms in Eph 5:19, \"singing . . . in psalms, hymns, and spiritual songs.\"\n\nTITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).\n\n\"The Chief Musician\" was the superintendent of the music (compare \"to oversee,\" Ch1 15:21, Margin). \"To\" prefixed to this, means, \"pertaining to\" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated \"of,\" as \"a Psalm of David,\" \"of Asaph,\" except that to \"the sons of Korah,\" it is translated \"for,\" which is evidently wrong, as the usual direction, \"to the chief musician,\" is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.\n\nAUTHORS.--This book is often called \"The Psalms of David,\" he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the \"sons of Korah\" (Ch1 9:19); including Heman (Ch1 6:33-38); and also Asaph (Ch1 6:39-44); and Ethan (Ch1 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the \"son\" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.\n\nCONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.\n\nStill the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.\n\nThe distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men \"from the ends of the earth\" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and \"in words which the Holy Ghost\" taught [Co1 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.\n\nThe historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:\n\nTHE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, \"according to the flesh\" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (Sa2 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but \"being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne,\" he \"foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy.\" While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above. \n\n\n\nNext: Psalms Chapter 1\n\n","order":19,"numberOfChapters":149,"sha256":"bce573c5d547438781f40f59aab598ce89543e427dcc5c370e3d07d4ea20b442","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/PSA/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PSA","chapter":1},"lastChapterNumber":150,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/PSA/150.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PSA","chapter":150},"totalNumberOfVerses":799},"chapter":{"number":18,"content":[{"type":"verse","number":2,"content":["The various terms used describe God as an object of the most implicit and reliable trust. \n\nrock--literally, \"a cleft rock,\" for concealment. \n\nstrength--a firm, immovable rock. \n\nhorn of my salvation--The horn, as the means of attack or defense of some of the strongest animals, is a frequent emblem of power or strength efficiently exercised (compare Deu 33:17; Luk 1:69). \n\ntower--literally, \"high place,\" beyond reach of danger.\n\n"]},{"type":"verse","number":3,"content":["to be praised--for past favors, and worthy of confidence.\n\n"]},{"type":"verse","number":4,"content":["sorrows--literally, \"bands as of a net\" (Psa 116:3). \n\nfloods--denotes \"multitude.\"\n\n"]},{"type":"verse","number":5,"content":["death--and hell (compare Psa 16:10) are personified as man's great enemies (compare Rev 20:13-14). \n\nprevented--encountered me, crossed my path, and endangered my safety. He does not mean he was in their power.\n\n"]},{"type":"verse","number":6,"content":["He relates his methods to procure relief when distressed, and his success. \n\ntemple--(Compare Psa 11:4).\n\n"]},{"type":"verse","number":7,"content":["God's coming described in figures drawn from His appearance on Sinai (compare Deu 32:22).\n\n"]},{"type":"verse","number":8,"content":["smoke out . . . his nostrils--bitter in His wrath (compare Psa 74:1). \n\nby it--that is, the fire (Exo 19:18).\n\n"]},{"type":"verse","number":9,"content":["darkness--or, a dense cloud (Exo 19:16; Deu 5:22).\n\n"]},{"type":"verse","number":10,"content":["cherub--angelic agents (compare Gen 3:24), the figures of which were placed over the ark (Sa1 4:4), representing God's dwelling; used here to enhance the majesty of the divine advent. Angels and winds may represent all rational and irrational agencies of God's providence (compare Psa 104:3-4). \n\ndid fly--Rapidity of motion adds to the grandeur of the scene.\n\n"]},{"type":"verse","number":11,"content":["dark waters--or, clouds heavy with vapor.\n\n"]},{"type":"verse","number":12,"content":["Out of this obscurity, which impresses the beholder with awe and dread, He reveals Himself by sudden light and the means of His terrible wrath (Jos 10:11; Psa 78:47).\n\n"]},{"type":"verse","number":13,"content":["The storm breaks forth--thunder follows lightning, and hail with repeated lightning, as often seen, like balls or coals of fire, succeed (Exo 9:23).\n\n"]},{"type":"verse","number":14,"content":["The fiery brightness of lightning, in shape like burning arrows rapidly shot through the air, well represents the most terrible part of an awful storm. Before the terrors of such a scene the enemies are confounded and overthrown in dismay.\n\n"]},{"type":"verse","number":15,"content":["The tempest of the air is attended by appropriate results on earth. The language, though not expressive of any special physical changes, represents the utter subversion of the order of nature. Before such a God none can stand.\n\n"]},{"type":"verse","number":16,"content":["from above--As seated on a throne, directing these terrible scenes, God-- \n\nsent--His hand (Psa 144:7), reached down to His humble worshipper, and delivered him. \n\nmany waters--calamities (Job 30:14; Psa 124:4-5).\n\n"]},{"type":"verse","number":18,"content":["prevented-- (Psa 18:3).\n\n"]},{"type":"verse","number":19,"content":["a large place--denotes safety or relief, as contrasted with the straits of distress (Psa 4:1). All his deliverance is ascribed to God, and this sublime poetical representation is given to inspire the pious with confidence and the wicked with dread.\n\n"]},{"type":"verse","number":20,"content":["The statements of innocence, righteousness, &c., refer, doubtless, to his personal and official conduct and his purposes, during all the trials to which he was subjected in Saul's persecutions and Absalom's rebellions, as well as the various wars in which he had been engaged as the head and defender of God's Church and people.\n\n"]},{"type":"verse","number":23,"content":["upright before him--In my relation to God I have been perfect as to all parts of His law. The perfection does not relate to degree. \n\nmine iniquity--perhaps the thought of his heart to kill Saul (Sa1 24:6). That David does not allude to all his conduct, in all relations, is evident from Psa 51:1, &c.\n\n"]},{"type":"verse","number":25,"content":["God renders to men according to their deeds in a penal, not vindictive, sense (Lev 26:23-24). \n\nmerciful--or, \"kind\" (Psa 4:3).\n\n"]},{"type":"verse","number":26,"content":["froward--contrary to.\n\n"]},{"type":"verse","number":27,"content":["the afflicted people--that is, the humbly pious. \n\nhigh looks--pride (Psa 101:5; Psa 131:1).\n\n"]},{"type":"verse","number":28,"content":["To give one light is to make prosperous (Job 18:5-6; Job 21:17). \n\nthou--is emphatic, as if to say, I can fully confide in Thee for help.\n\n"]},{"type":"verse","number":29,"content":["And this on past experience in his military life, set forth by these figures.\n\n"]},{"type":"verse","number":30,"content":["God's perfection is the source of his own, which has resulted from his trust on the one hand, and God's promised help on the other. \n\ntried--\"as metals are tried by fire and proved genuine\" (Psa 12:6). Shield (Psa 3:3). Girding was essential to free motion on account of the looseness of Oriental dresses; hence it is an expressive figure for describing the gift of strength.\n\n"]},{"type":"verse","number":33,"content":["God's help farther described. He gives swiftness to pursue or elude his enemies (Hab 3:19), strength, protection, and a firm footing.\n\n"]},{"type":"verse","number":35,"content":["thy gentleness--as applied to God--condescension--or that which He gives, in the sense of humility (compare Pro 22:4).\n\n"]},{"type":"verse","number":36,"content":["enlarged my steps--made ample room (compare Pro 4:12).\n\n"]},{"type":"verse","number":37,"content":["In actual conflict, with God's aid, the defeat of his enemies is certain. A present and continued success is expressed.\n\n"]},{"type":"verse","number":39,"content":["that rose up against me--literally, \"insurgents\" (Psa 3:1; Psa 44:5).\n\n"]},{"type":"verse","number":40,"content":["given me the necks--literally, \"backs of the necks\"; made them retreat (Exo 23:27; Jos 7:8).\n\n"]},{"type":"verse","number":42,"content":["This conquest was complete.\n\n"]},{"type":"verse","number":43,"content":["Not only does He conquer civil foes, but foreigners, who are driven from their places of refuge.\n\n"]},{"type":"verse","number":44,"content":["submit, &c.--(compare Margin)--that is, show a forced subjection.\n\n"]},{"type":"verse","number":46,"content":["The Lord liveth--contrasts Him with idols (Co1 8:4).\n\n"]},{"type":"verse","number":47,"content":["avengeth me--His cause is espoused by God as His own.\n\n"]},{"type":"verse","number":48,"content":["liftest me up--to safety and honors.\n\n"]},{"type":"verse","number":49,"content":["Paul (Rom 15:9) quotes from this doxology to show that under the Old Testament economy, others than the Jews were regarded as subjects of that spiritual government of which David was head, and in which character his deliverances and victories were typical of the more illustrious triumphs of David's greater Son. The language of Psa 18:50 justifies this view in its distinct allusion to the great promise (compare Sa2 7:12). In all David's successes he saw the pledges of a fulfilment of that promise, and he mourned in all his adversities, not only in view of his personal suffering, but because he saw in them evidences of danger to the great interests which were committed to his keeping. It is in these aspects of his character that we are led properly to appreciate the importance attached to his sorrows and sufferings, his joys and successes.\n\n\n\n\nNext: Psalms Chapter 19\n\n"]}],"introduction":"\"The servant of the LORD,\" which in the Hebrew precedes \"David,\" is a significant part of the title (and not a mere epithet of David), denoting the inspired character of the song, as the production of one entrusted with the execution of God's will. He was not favored by God because he served Him, but served Him because selected and appointed by God in His sovereign mercy. After a general expression of praise and confidence in God for the future, David gives a sublimely poetical description of God's deliverance, which he characterizes as an illustration of God's justice to the innocent and His righteous government. His own prowess and success are celebrated as the results of divine aid, and, confident of its continuance, he closes in terms of triumphant praise. 2Sa. 22:1-51 is a copy of this Psalm, with a few unimportant variations recorded there as a part of the history, and repeated here as part of a collection designed for permanent use. (Psa. 18:1-50)\n\nI will love thee--with most tender affection.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/PSA/18.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PSA","chapter":18},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/PSA/19.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PSA","chapter":19},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/PSA/17.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PSA","chapter":17},"numberOfVerses":38}