1. Faith. "In him will I trust" (2 Samuel 22:3). Confidence in God as our Friend, Protector, and Saviour. Especially as he is revealed to us in the gospel. Faith assures us of the Divine love, lays hold of the Divine strength, enables us to flee to God as our Refuge, to rise to the lofty Rock and Tower where we are above all adverse powers, and safe from their assaults, and gives the calmness needful for employing such means as tend to safety and victory. "All things are possible to him that believeth" (Mark 9:23).
2. Prayer. "I will call on the Lord …so shall I be saved from mine enemies" (2 Samuel 22:4). Faith prompts obedience, as in other respects, so in respect to prayer. Divine help and protection are promised to those who pray. "Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me" (Psalms 50:15). The sense of peril, the knowledge that there is safety in God, and that his delivering power is exercised on behalf of those who seek him, cannot but lead the Christian to that earnest and believing prayer which prevails. The Apostle Paul, after pointing out other methods of ensuring victory over our enemies, adds, "Praying always," etc. (Ephesians 6:18).
IV. THE RETURN TO BE MADE FOR SAFETY AND DELIVERANCE REALIZED, AND ANTICIPATED. Praise. This psalm is one of the returns of praise which David made to his Deliverer, of whom he speaks in 2 Samuel 22:4 as "the Lord who is worthy to be praised." Many are ready to pray to God in danger, who forget or refuse to praise him when they have experienced deliverance. The Christian will not fail to give thanks, not only for what he has experienced of Divine protection, but for what he feels sure he shall experience, up to and including victory over death itself, "the last enemy," in view of whose approach he sings, "Thanks be to God, who giveth us the victory through our Lord Jesus Christ" (1 Corinthians 15:26, 1 Corinthians 15:57).—G.W.
2 Samuel 22:4
God worthy to be praised.
The conjunction of ideas here is a little singular. "I will pray to the Lord, who is worthy to be praised.'" It may originate in the feeling that it is fitting that, when we seek new blessings from God, we should not be unmindful of those which he has already bestowed. Praise should accompany prayer (see Philippians 4:6, "prayer … with thanksgiving"). Add that the subjects of praise are encouragements to prayer. In the act of praising him we are reminding ourselves of the strong reasons we have for hopefully seeking further mercies from him.
I. GOD IS WORTHY TO BE PRAISED. Not merely to be feared, entreated, strictly obeyed, and submitted to. He is worthy of thankful and rejoicing obedience and submission. It is not fitting that he should be served sullenly or silently; or that prayer to him should be as a cry of a slave to his master, or of one oppressed to his oppressor, or as a request for help addressed to a stranger. We should speak to him with the confidence and love which his relation to us and past goodness are fitted to inspire. One way of ensuring this is to blend praise with prayer.
II. WHAT IT IS THAT RENDERS HIM WORTHY TO BE PRAISED. Some obtain praise who are not worthy of it in any measure; others, much more than they deserve. But God is worthy of and "exalted above all blessing and praise" (Nehemiah 9:5). Whether we consider his nature, his regard for his creatures, his works or his gifts, we must feel that it is impossible to render him praise worthy of him. But to the utmost of our power we should praise him for:
1. His glorious perfections. Especially his infinite moral excellences—his truth, holiness, righteousness, and love.
2. His wonderful works. In creation, providence, and grace.
3. Specially, his redeeming mercy. His kindness to us in Christ. The display of his perfections in the gift, the Person, and the work of our Lord and Saviour. The mercy he exercises in the forgiveness of sin, the admission of sinners into his family, and all the operations by which he brings his "many sons [and daughters] unto glory," (Hebrews 2:10). The gift of the Holy Spirit for this purpose. The final bliss and glory.
4. The goodness of God to ourselves. Not forgetting that he is "worthy to be praised" for the commonest blessings we enjoy, as well as those distinguishing blessings which we receive as his children through faith in Christ. And not only for the blessings which give us pleasure, but for those which give us pain, but are bestowed that we may become in a greater measure "partakers of his holiness" (Hebrews 12:10).
III. BY WHOM HE OUGHT TO BE PRAISED.
1. By all his creatures according to their capacity. All his inanimate and irrational creatures do praise him. Their existence, qualities, order, and (as to the living creatures) their happiness "show forth the excellences" of their Creator. "All thy works shall praise thee, O Lord" (Psalms 145:10; comp. Psalms 148:1-14.; Psalms 19:1-4). All intelligent beings ought to praise him; all the right minded of them do. Those who enjoy least of his bounty have much to thank him for, and often praise him more than those who enjoy most. We do not say that those who are suffering in hell the penalty due to their sins can be expected to praise him whose wrath abides so terribly upon them; although, if a somewhat fashionable doctrine be true, they have strong reasons for giving him thanks, since he is taking the wisest and best means to make them meet for the glory and joy in heaven which will at length be their portion!
2. Especially by his redeemed people. Who are the objects of his special regard and gracious operation, and to whom the work of praise on earth is peculiarly committed (Isaiah 43:21; 1 Peter 2:9). On some accounts the redeemed and regenerate have more reason to give thanks to God than those who have never sinned.
"They see
On earth a bounty not indulged on high,
And downward look for Heaven's superior praise …
They sang Creation, for in that they shared:
Creation's great superior, man, is thine;
Thine is redemption; they just gave the key,
'Tis thine to raise and eternize the song."
(Young.)
Nevertheless, angels do give thanks for redemption, and with good reason. For it is the work of the God whom they love; it enriches their conceptions of him; it enlarges their service of him; and it supremely and eternally blesses vast multitudes in whom they feel the deepest interest. It thus gratifies their desires, and adds to their wealth of knowledge, goodness, and happiness.
IV. THE KIND AND DURATION OF THE PRAISE OF WHICH HE IS WORTHY.
1. The kind. Clearly the best possible; which is not necessarily that which is most poetical or most musical, though in these respects man should do his best. But that is best of all which comes from the heart, and from a heart fullest of admiration, adoration, love, and gratitude. Much which professes to be praise of God is heartless mockery.
2. The duration. Forever and ever (Ephesians 3:21). While we have any being, in this world and the next (Psalms 145:1, Psalms 145:2; Psalms 146:2). For, as God is everlasting, the reasons for praising him can never end.—G.W.
2 Samuel 22:7
Prayer in distress heard.
The distress referred to is graphically described in 2 Samuel 22:5, 2 Samuel 22:6, 2 Samuel 22:17,2 Samuel 22:18. The interposition of God for the psalmist's deliverance is poetically depicted in 2 Samuel 22:8-20. The connecting link is given in this verse. David, in his danger and trouble, called on God, and therefore he was delivered. We have here—
I. DISTRESS. This may arise from various causes; such as:
1. Enemies. As in David's case, with the dangers of the battles fought against them. There are many forms less extreme in which the enmity of men may show itself and occasion pain or peril.
2. Circumstances. Worldly losses and anxieties.
3. Personal affliction. Of body or mind. Special distress from afflictions which implicate the nerves, and so the mind itself.
4. Death of dear friends.
5. Conviction of sin. (See Psalms 32:3, Psalms 32:4.) It would be well if this form of distress were more common.
6. Pressure of powerful temptation. The mighty and threatening uprising of inward corruptions, or the pressing solicitations of evil from without.
7. Fear of calamities or of death.
II. PRAYER. Natural for men to call upon God when they are in great trouble or danger. Yet all do not; and of many the prayers are unacceptable, because they lack the moral and spiritual elements of successful prayer (see Hosea 7:14). Prayer, to be acceptable, must be:
1. That of a righteous man. (2 Samuel 22:21-25; James 5:16; Psalms 66:18.) Yet the prayers of one who is stirred by his affliction to sincere repentance will be heard; for repentance is the beginning of righteousness.
2. Offered in faith. (Matthew 21:22.)
3. Importunate and persevering. (Luke 11:8, seq.; Luke 18:1-8.)
4. Accompanied, where practicable, with the use of appropriate means. David fought vigorously as well as prayed earnestly.
III. DELIVERANCE. The Almighty heard the psalmist's voice "out of his temple" (equivalent to "the heavens"), and, interposing in majesty and power, delivered him, discomfiting and scattering his foes. True prayer is always heard and answered; but the deliverance granted is often not according to our conceptions and desires, yet ever according to the perfect wisdom and goodness of our heavenly Father. Sometimes the causes of our distress are removed; sometimes they are allowed to continue, but the distress is allayed, and the causes turned into blessings. So it was with St. Paul's "thorn in the flesh," although he prayed earnestly and repeatedly (2 Corinthians 12:8-10) Spiritual deliverance, however, is always granted to those who truly seek it; and ultimately complete rescue from all that afflicts the Christian.
IV. GRATEFUL REMEMBRANCE AND THANKSGIVING. Although David's victories were wrought through the skill and valour of himself and his troops, he gives to God all the glory of them; for he knew that all was due to him. His example will be followed by the Christian, as he reviews life and calls to mind his distresses and deliverances. He will recognize the hand of God in all, and render praise to him who both furnishes the means of deliverance and exercises the power which renders them successful. Finally, let none wait for trouble before they begin to pray. Live in the habit of prayer, and you will be able, when trouble comes, to pray truly and successfully. Otherwise you may find yourself in the miserable condition of those described in 2 Samuel 22:42, who "looked even unto the Lord, but he answered them not."—G.W.
2 Samuel 22:17-20
Rescue from mighty foes.
In 2 Samuel 22:8-16 the psalmist depicts Jehovah as appearing in his glory for the deliverance of his servant. The picture may have been occasioned by a storm which, in one of his battles, had terrified his enemies and aided in their discomfiture (comp. Joshua 10:11; 1 Samuel 7:10). In the text he narrates the deliverance itself.
I. THE ENEMIES. Who were:
1. Malignant. "Hated me." There was not only opposition and contest, but personal hatred. Many of the Christian's foes have this quality in a high degree (John 17:14), notably their great leader and chief, Satan (equivalent to "adversary," 1 Peter 5:8).
2. Powerful. "My strong enemy … too strong for me." In physical strength, or military, or in numbers. David may have had in view such instances as those recorded in 2 Samuel 8:3-5 and 2 Samuel 21:15-17. The Christian's foes also are "powers" (Ephesians 6:12). Wherein consists the power of the enemies of the righteous?
3. Subtle. "They prevented me in the day of my calamity." They rushed upon him unexpectedly, when he was enfeebled by calamity, and poorly prepared for them. David may be thinking of the attack of the Syrians of Damascus, while he and his army were engaged with Hadadezer or exhausted by the contest with him (2 Samuel 8:5); or of the assault of the giant Ishbi-benob, while he was faint from fighting against the Philistines (2 Samuel 21:15, 2 Samuel 21:16). Thus, also, the Christian's foes often surprise him when he is preoccupied or distressed by troubles. The day of calamity is a day of spiritual danger.
4. In a measure successful. So that he became as a man struggling for life in "great waters". It seemed as if he must be swallowed up. Thus, also, the enemies of the Christian may do him much mischief, temporal and even spiritual; but there is a limit to their power. "For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him" (2 Chronicles 16:9).
II. THE DELIVERER. Jehovah, the Almighty, whose glorious interposition on behalf of his servant, in answer to his cry of distress, is described in the previous verses. They set forth:
1. His awful majesty.
2. His power over all the forces of nature.
3. The intensity of his interest in his troubled servants. How he rouses himself, as it were, for the rescue of those in whom he delights (2 Samuel 21:20).
4. His anger against their enemies. (2 Samuel 21:8, 2 Samuel 21:9.) With such a Friend, who can neither be surprised, evaded, or resisted, the righteous need not dread the might of any adversary, nor despair of deliverance from the direst troubles.
III. THE DELIVERANCE, God:
1. Supported him in his perils. "The Lord was my Stay."
2. He saved him from them. "He stretched forth his hand from on high; he laid hold of me; he drew me out of great waters; he delivered me," etc. God's hand can reach his servants in the lowest depths of trouble, and is strong to rescue them from the strongest of their foes.
3. He brought him into a condition of freedom and safety. "Into a large place," a broad, open space, where no "cords of Sheol," or "snares of death" (2 Samuel 21:6, Revised Version), would embarrass or endanger him; where he could move about with perfect freedom, and yet perfect security. Such help from on high is realized by God's people in this world; perfectly when the hand of their God lays hold of them and raises them from earth to heaven.
IV. THE PRAISE. (See homilies on 2 Samuel 21:2 4, 4, and 7.) The perfections and acts of Jehovah are of such a nature that to merely recite them is to praise him. We should acquaint ourselves as fully as possible with his excellences and works, that we may better praise him by declaring them; but our own experience of his power and goodness will give us the liveliest apprehension of them, and stimulate us to the most ardent praise.—G.W.
2 Samuel 22:21-25
God rewarding the righteous.
"He delivered me because he delighted in me," the psalmist had just said. The reasons of the Divine delight in him, and his consequent deliverance, are given in these verses. They at first startle us, as inconsistent with the humility which is part of the character of a godly man, and as peculiarly unsuitable in the mouth of one who had been guilty of adultery and murder. The latter part of the difficulty is removed if, as is most probable, the psalm belongs to the earlier period of David's reign, before his commission of those grievous sins. As to the former, we should hardly find the Apostle Paul writing in this strain; but rather referring all his successes to the exceeding grace of God (see 1 Corinthians 15:9, 1 Corinthians 15:10). His consciousness of sin in general, and of his special guilt on account of his persecution of Christians, prevented everything that savoured of boasting, at least before God. But even he, in appealing to men, did not shrink from reciting his excellences and devoted labours (see 2 Corinthians 1:12; 2 Corinthians 6:3-10; 2 Corinthians 11:5-31), though ready to call himself a "fool" for recounting them. And, after all, the truth that God does reward the righteous according to their righteousness is as much a doctrine of the New Testament as of the Old; and there are occasions when Christians may fittingly recognize and declare that the favour God is showing them is according to their righteousness; although the deeper consciousness of sin, and of entire dependence on the mercy of God, which is awakened by the revelations of the gospel, makes the Christian more reluctant to mention his virtues as a reason for the kindness of God to him. As the meritorious ground of such kindness, David would have been as far as St. Paul from regarding them. Notice—
I. THE PSALMIST'S CHARACTER. This he describes by various words and phrases, which only in part differ from each other.
1. Righteousness. Uprightness, rectitude, moral and spiritual goodness in general.
2. Cleanness of hands. Hands free from the stain of innocent blood, of "filthy lucre," etc.
3. Observance of God's ways. The ways he prescribes of thought, feeling, speech, and action. These are inquired after and followed by the good man.
4. Adherence to God. "Have not wickedly departed from my God"—from his presence, worship, the ways he prescribes, and in which he is to be found. Some degree of turning from God at times, every one who knows himself will be conscious of; but "wickedly" to depart from him, to do so consciously, deliberately, persistently, this is apostasy, the very opposite of godliness and righteousness. The Christian will esteem the slightest deviation from God as wicked; but he justly recalls his perseverance in the habits of piety and holiness, in spite of all temptations, with thankfulness.
5. Mindfulness of his Word, and persevering obedience to it. God's Word is "his statutes," what he has determined and appointed, and "his judgments," what he declares and prescribes as just and right. These the psalmist "kept before" him, and from them he "did not depart." And his attention and obedience to them were universal—they extended to "all" of them. One necessary quality of a true obedience. "Then shall I not be ashamed when I have respect unto all thy commandments" (Psalms 119:6).
6. Uprightness before God. With regard both to him and to men.
7. Avoidance of the besetting sin. "I have kept myself from mine iniquity." There is a particular sin to which each is specially prone. To keep one's self from that, by watchfulness, prayer, and resolute resistance, is special evidence of genuine piety.
8. Purity of life in general. "My cleanness," and that "in his eyesight," a very different thing from being pure in the eyes of men. Includes purity of heart as well as conduct, such as is so true and genuine as to bear the Divine inspection.
II. THE PSALMIST'S RECOMPENSE. In his preservation and deliverance from so many perils and enemies, he recognized the Divine reward of his righteousness, the Divine reply to the calumnies of his enemies, the Divine attestation of his innocence.
1. There is a real righteousness in the character of godly men. By this they are essentially distinguished from others. It is not a mere difference of taste.
2. The Divine recompense of such righteousness is certain. On account of:
3. Those who receive such recompense should recognize and acknowledge it. The righteous do continually receive recompense for their righteousness; rewards, both spiritual, material, and social. But sometimes the happy results of their piety are very manifest, and then they should be specially noticed.
"Many a sorrow, many a labour,
Many a tear."
Finally, in the Lord Jesus Christ we have the perfect Example of righteousness and its recompense; how it may be tried, and how sure is its reward. In him, too, we behold the Source of righteousness for us, and the Pledge of its ultimate triumph.—G.W.
2 Samuel 22:26, 2 Samuel 22:27
Correspondence between the character of men and the conduct of God towards them.
The psalmist, having spoken of God's treatment of himself according to his righteousness, now shows that his case was no exception to the general rule of the Divine proceedings, but an illustration of it; that, universally, God renders to men according to their character and works.
I. THE MERCIFUL EXPERIENCE HIS MERCY. Our Lord declares the same truth, when he says, "Blessed are the merciful: for they shall obtain mercy" (Matthew 5:7); and when he declares, "If ye forgive men their trespasses, your heavenly Father will also forgive you" (Matthew 6:14); and teaches us to pray, "Forgive us our debts, as we also have forgiven our debtors" (Matthew 6:12, Revised Version). But how does this consist with the doctrine of justification by faith? It must be in harmony with it, since both are Divine. If it do not accord with some human statements of the doctrine, it must be because these are erroneous or defective. Faith is not a mere assent to the truth, or reliance on the atonement of Christ and the mercy of God in him; but it involves acceptance of Christ as Teacher and Lord as well as Redeemer, and therefore a willing obedience to his instructions, of which part is that we should be forgiving, and that only those who are shall be forgiven—only the merciful shall find mercy. Moreover, faith in the love of God in Christ works love in the heart; a faith which does not is of no avail. From another point of view, "repentance toward God" is as essential to salvation as "faith toward our Lord Jesus Christ" (Acts 20:21), and will be produced by it. It is vain, therefore, for the unmerciful to trust in the mercy of God, or to cry to him for mercy; his mercy is shown only to the merciful. But to them it is shown; and that not only in the forgiveness of their sins, but in the bestowment of all needful blessings. They also should bear in mind that their enjoyment of the love of God will be in proportion to the love which they cherish and display; and that every degree of selfishness will deprive them of some blessing.
II. THE UPRIGHT EXPERIENCE GOD'S UPRIGHTNESS. He is essentially upright, just, faithful; but the happy experience of his uprightness is for those who "walk uprightly" (Psalms 84:11)—those who are sincere and true hearted towards God and men. To these he will show himself upright by manifesting to them his favour, and fulfilling to them all his promises (comp. Psalms 92:12-15); while to others he will show the same quality by the execution of his threatenings.
III. THE PURE EXPERIENCE HIS PURITY. "Blessed are the pure in heart: for they shall see God" (Matthew 5:8).
1. Genuine Christians are holy. Truly so, though not perfectly. They have been cleansed by the Word and Spirit of God, and "the blood of Jesus Christ his Son" (1 John 1:7). They have turned from sin, and it is their abhorrence. They watch and pray against it; and, when they fall into it, mourn with sincere grief. They cherish purity of heart, lip, and life. They desire and strive after perfect holiness.
2. To such God shows himself holy.
IV. THE FROWARD FIND HIM FROWARD.
1. Sinners are froward. They are perverse, unreasonable, ungovernable, impracticable. They show this in their feeling and conduct towards God, his Word and ways. They will not submit to his instructions or obey his commands. They "walk contrary unto" him (Le 26:21), do the opposite to that which he enjoins.
2. To them God shows himself froward. It is a bold expression, and therefore, perhaps, the translators of this book softened it into "unsavonry," or distasteful. But the same word is rightly translated in Psalms 18:26, "froward." The meaning is clear. God acts as if perverse towards the perverse. As they will not pay regard to his will, he will not to their desires and prayers. As they oppose him, he opposes them, thwarts their purposes, disappoints their hopes. As they "walk contrary unto" him, he "will also walk contrary unto" them (Le 26:24). It is a universal truth, discernible:
2 Samuel 22:28
God observing and humbling the proud.
"Thine eyes are upon the haughty, that thou mayest bring them down." The mention of "afflicted people" in the first clause of this verse renders it probable that the psalmist, in the second, referred to proud oppressors who had afflicted them. But the words express a general truth.
I. GOD'S OBSERVATION OF THE PROUD. "His eyes are upon the haughty."
1. He sees them; knows who they are, distinguishes them from others, overlooks none of them.
2. He sees through them, with those piercing eyes of his, that search the hearts of men However they may conceal or disguise their pride before men, they cannot before him.
3. He notices all the exercises and manifestations of their pride. Their self-complacency and self-laudation; their contempt of others, their insolence, their injustice, their oppression of the meek and humble, their self-assertion as towards him, their resistance and unsubmissiveness, etc.; all is open to his view; and he notes all for remembrance exposure, and punishment. If the proud did but realize that the eyes of the Infinite One were upon them, how ridiculous would their pride soon appear to themselves! how unbecoming and contemptible as well as impious! How would the things on which they pride themselves—their strength, intellect, knowledge, wealth, honours, mastery of men, virtues, etc; shrivel into insignificance as they looked upon them with the consciousness that God was looking on!
4. He keeps them ever in sight. So that nothing can escape his view, and they cannot elude him or do anything to the real injury of his servants.
II. HIS HUMILIATION OF THEM. At the fight time and in the most effectual way. "Every one that exalteth himself shall be abased" (Luke 18:14).
1. Jehovah sometimes brings down the haughty from the position which fosters or displays their pride. He may deprive them of that on which they pride themselves—their property, mental vigour, physical strength, reputation (by permitting them to fall into some disgraceful sin, or otherwise), power over others. He may bring reverses upon them in the full career of their prosperity or enterprises; snatch from them the coveted prize just as they are about to grasp it; rescue the humble victims of their oppressions. While reducing them to a lower level, he may exalt above them some whom they have despised. In the height of their glory he may strike them suddenly down. Pharaoh, Sennacherib, Nebuchadnezzar, Haman, Herod, are illustrations of the humbling which God may administer to the haughty. In every case of impenitent pride terrible humiliation comes at death and judgment.
2. He sometimes brings the proud down in their own esteem—humbles their spirit. This may be by such methods as have just been referred to; and the spirit may be humbled without being really changed. But the happiest humiliation is that which is wrought in the heart by the Word and Spirit of God, aided by such methods or apart from them. The man thus affected comes to see his true position as a creature and a sinner. He discerns and recognizes his entire dependence on God; that whatever he has he has received (1 Corinthians 4:7). He perceives and acknowledges the sin and folly of his pride, humbles himself before God on account of it, casts himself on his mercy, gladly accepts pardon and salvation as a free gift of God's grace in Christ Jesus; and thus receives a better exaltation than ever he had known or imagined before. Happy those haughty ones whom God thus brings down!
Then, eschew pride; and "be clothed with humility" (1 Peter 5:5, 1 Peter 5:6). This grace may best be learned at the cross of Christ. There we see our condition of evil and peril as sinners, our entire dependence for salvation on the mercy of God and the merits of his Son, our equality in respect to sin and salvation with the meanest of those we are tempted to despise. There also we have presented to our contemplation the noblest model of humility and self-humiliation (Philippians 2:5-8).—G.W.
2 Samuel 22:29
God the Lamp of his people.
The image of a lamp seems at first too humble to be employed of God. "The Lord God is a Sun" (Psalms 84:11) appears more suitable for One so great, who is the Light of the universe. Still, the humbler and homelier image is expressive. A lamp is of service where the sun is of none—in mines, dark cellars and dungeons, etc. Its light is more readily commanded and appropriated. We can say, "My lamp," we cannot so well say, "My sun." And so this image may convey to us more readily how God is a Light in the darkest places and obscurest recesses; available to each for his own particular needs and for the humblest uses of daily life. But the distinction need not and should not be pressed. The word is an image of light.
I. A FACT STATED. "Thou art my Lamp, O Lord."
1. He shines as a bright lamp.
2. He thus fulfils the various purposes of a lamp.
3. He is a lamp to each believer. "My Lamp." Similarly," The Lord is my Light" (Psalms 27:1). The godly man accepts the Divine light, uses it in practical life, enjoys the comfort of it. Others reject it, and wander and stumble on in darkness.
II. AN ASSURANCE CHERISHED. "The Lord will lighten my darkness." From his knowledge of God and his promises, and his past experience, the psalmist felt assured that whatever darkness might come upon him. God would be his light in and through it, yea, would turn the darkness into light. Such an assurance may be cherished t)y all the people of God. He will lighten the darkness which may arise from:
1. Perplexity. As to Divine truth and as to the path of duty.
2. Sin. The memory of sins long past or recent; the consciousness of proneness to evil.
3. Spiritual gloom. When the lights of heaven seem blotted out, and God seems himself to have deserted the soul (Psalms 22:1, Psalms 22:2; Psalms 42:1-11.).
4. Troubles. Afflictions of body; bereavements, making dark the home; unkindness or unfaithfulness of friends; worldly losses. When all other lights go out, and leave in gloom, God remains, the Light of his friends, and will in due time lighten their darkness.
Let all, then, accept this glorious Lamp for their guidance and comfort. How blessed the world of which it is said, "There shall be no night there … for the Lord God giveth them light;" and again, "The glory of God did lighten it, and the Lamb is the Light thereof" (Revelation 22:5; Revelation 21:23)!—G.W.
2 Samuel 22:31
Perfection of God's way and Word.
These words may be regarded as a brief summary of the lessons which David had learned from his varied experiences and meditations. They are the perfection of God's way, the unmixed truth of his Word, and the safety of all who flee to him for protection.
I. THE PERFECTION OF GOD'S WAY. "His way is perfect." This is true of all his proceedings, in every department of his operations. His ways in nature are to a large extent inscrutable; but we are sure they are infinitely wise and good. His method of redeeming and saving sinners is perfect. But here the reference is rather to the course of his providence—the way in which he leads, governs, protects, and delivers his servants.
1. The meaning of the assertion. That God's way is perfectly wise and good and holy, perfectly adapted to fulfil the purposes of his love towards his children, and leads to an end that is perfectly good. That, in comparison with the way we might have preferred, it is infinitely superior.
2. The grounds of the assertion. It expresses a conviction which springs from:
3. The influence which this truth should have upon us.
II. THE PURITY OF GOD'S WORD. It is "tried;" literally, "smelted," and so purified and refined, as metals by fire (comp. Psalms 12:6, "The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times"). The meaning is that God's Word is thoroughly genuine, true, sincere, free from every particle of opposite qualities. The statement applies to every word of God—his declarations, revelations, precepts, promises, and threatenings. It is most probably made here as to his promises. These are all thoroughly true and reliable, free from error, free from deceit. For God:
1. Let us trust the Word of God with a confidence suited to its entire trustworthiness.
2. Let us be glad and thankful that, amidst so much that is unreliable, we have here a firm foundation on which to rest our life and hopes.
3. Let our Word correspond with that of God in its freedom from all insincerity and untruthfulness, if it cannot be free from the uncertainty which springs from ignorance, inability, or mutability.
III. THE PROTECTION WHICH GOD AFFORDS TO HIS PEOPLE.
1. The protection itself. "He is a Buckler [Shield] to all them that trust in him." Not only he secures protection, he is himself the Shield that protects. As a hen protects her chickens under her own wings (Psalms 91:4), so the Lord covers and defends his people with his own Being and perfections. Their enemies have to conquer him before they can injure them. They are under the guardianship of his knowledge, power, goodness, faithfulness; and these must fail before they can perish.
2. The persons who enjoy such protection. "All them that trust in him"—all, as the word is, who flee to him for refuge.
2 Samuel 22:32
Jehovah the only God, the only Rock.
David's experience of what Jehovah his God had been to him impels him triumphantly to contrast him with all other that men called gods.
I. JEHOVAH ALONE IS GOD. David was thinking of the idols worshipped by the nations around, which had proved themselves unable to protect their worshippers from his victorious arms. The question may be asked as to all other idols, and all persons and things that men serve as if they were gods—self, wealth, the world, etc.:
1. Which of them has perfections like those of Jehovah? He is the living God, the everlasting, infinite in power, wisdom, and love; perfect in holiness and righteousness. To whom besides can such attributes be ascribed? "There is none else" (Deuteronomy 4:39).
2. Which of them has done or can do works like his? "All the gods of the peoples are idols: but the Lord made the heavens" (Psalms 96:5, Revised Version; comp. Isaiah 45:18).
3. Which of them can help their worshippers as he can? They are "vain things, which cannot profit nor deliver; for they are vain" (1 Samuel 12:21).
4. Which of them, then, is worthy to receive homage such as is due to him? Fear, trust, love, worship, obedience. Yet the unregenerate do honour one or other of these vanities more than God. They, as truly as the heathen, "worship and serve the creature rather than the Creator, who is blessed forever" (Romans 1:25, Revised Version).
II. JEHOVAH ALONE IS A ROCK.