This psalm is a string of quotations, mostly from Psalm 18., as any reference Bible will show; and as that psalm is almost undisputedly one of David's composition, therefore this, which owes so much to it, may be called his likewise. It is also one of the war-psalms, breathing the fierce and sometimes the truculent spirit, the presence of which in these psalms has so often perplexed the Christian reader. In order to understand such psalms, we need ourselves to live in war-times; to be strenuously engaged in it, and against an enemy who has done us much wrong, and whom, therefore, our souls abhor. There have been many such times; and when they come, psalms like this one, and many more, are easily understood and readily adopted as utterances both natural and justifiable. But when all that is said, we still feel, and ought to feel, that such psalms and the spirit of Christ are far removed from one another. We may, however, gain much help from these psalms if we transfer their thoughts and words to the spiritual conflict - those wars of the Lord in which we all have to engage. There its language is felt to be true, because in harmony both with Scripture and experience alike. Thus reading it, we may note what the psalmist tells of -

I. THE GREAT GOODNESS AND MERCY OF GOD. He praises and blesses God:

1. For what God is to him. (Ver. 1.) "My Strength." Perpetual demand arose for strength. Fierce foes were all around, and as formidable as they were fierce. No mere weakling could possibly stand against them; strength was imperatively needed, and he found it in God. All this which was true of the psalmist is true of the spiritual warrior still. "My Goodness." Whatever good there was in him, it was all of God. In the rough hurly-burly of war, character and all moral excellence had but hard times; deterioration was apt to set in. Therefore, if there were any goodness in him, it was from God. And is it not true of ourselves? Will any one dare say that his goodness is self-derived, his own production, due to his own power alone? "My Fortress" (cf. 1 Samuel 23:29 for local allusion). David knew well the value of such safe retreats. He had availed himself of them again and again. And for us all there is "the secret place of the Most High." "My high Tower." As in Central Europe, as you traverse its rivers, you see on the summits of the lofty hills, commanding the entrances and exits from the valleys beneath, the lofty towers and castles, mostly now in ruins, which warlike chieftains in bygone days erected, and within which they dwelt secure from attack, and from which they sallied forth to attack others. Such loftily placed towers were frequent in the hill-country of Palestine also, and were places of great strength. Now, of such advantage was the help of God to David, and so it is today to all who make the Lord their Refuge. From that high tower the movements of the enemy can be clearly discerned, guarded against, and aggression made upon them in a most successful way. "My Shield." That which wards off from me the stroke of sword, the thrust of spear, the point of dart and arrow. So is God to the soul. Well may he say of the Lord, "It is he in whom I trust."

2. For what God has done for him - as his Teacher. (Ver. 1.) "Which teacheth my hands to war, and," etc. Literally, this has been true again and again. See Gideon before the Midianites, David before Goliath, etc. And wherever there has been warlike skill and the wisdom which commands success, devout men have confessed that it was God from whom all the wisdom and skill came. And yet more is this true in the holy war - the conflict we have to wage with the world, the flesh, the devil. Never was there a successful warrior there but owned at once and always that it was the Lord who taught him. "My Deliverer." So was he, so is he, so will he be. David could recall instances not a few; and what servant of God, in looking back over his spiritual life, does not own, as he thinks of one trial and another that has befallen him, "Yes, the Lord was my Deliverer"? "Who subdueth my people under me." This a yet greater mercy. Life might have been delivered, but enemies might have remained enemies still, ready to break out against him at the first chance that came. But over and above deliverance, there has been given the submission of the people. And God thus deals with his servants. Not only will he deliver them from their spiritual foes, but these foes he will subdue. The lawless passions, the evil propensities, the unhallowed temper, the uncontrolled craving, - these God will subdue, so that the very desire for sin will cease. So great is God's mercy, and so full his salvation.

3. For that God has done all this for the weak and unworthy. This seems to be the connection of vers. 3 and 4 with what precedes. It is not for the great and good, the worthy and the strong, but for such as man, who is like to vanity and whose days are as a shadow. Truly it is wonderful that God should take knowledge of such a one, or make account of him at all. It is of a piece with our Lord's declarations, that he had come to call, not the righteous, but sinners; to seek and to save, not the ninety and nine safe in the fold, but the wandering sheep away and lost in the wilderness. "God so loved the world" - the mass of the unworthy.

II. THE CONFIDENCE THAT GOD'S MERCY CREATES. (Vers. 5-8.) The psalmist is encouraged by what God has done to ask for yet greater things. Hence he asks:

1. That God would manifestly appear on his behalf against his enemies. Reminiscences of the old Hebrew history float before his mind: the terror and discomfiture of Pharaoh; the awful display of God's majesty at Sinai - the thunder-roll, the lightning-blaze.

2. He feels that only God can give him victory, or deliver him out of the great waters of trouble by which he is well-nigh overwhelmed. (Ver. 7.) The barbarous, cruel, and lying strangers who were against him were too many for him, and hence he turns to God (vers. 7, 8, 11). But what God has done for him encourages him thus to pray.

III. THE GRATITUDE IT INSPIRES. (Vers. 9, 10.)

IV. THE BRIGHT HOPE WHICH IT FOSTERS AND SUSTAINS. (Vers. 11-15.) Many regard these verses as belonging not to this psalm at all; but it seems better to look on them as declaring the motive both of its gratitude and its prayers. The hope which it expresses was cherished with longing desire, and underlaid the whole psalm. The verses point to the golden age of Hebrew history, and pray for its return.

1. It concerns their children - that they might be vigorous, strong, goodly.

2. The prosperity of their land.

3. Freedom from invasion and capture. Then happy should they be, for God would be their Lord. - S.C.

I do not know what that "Book of the Wars of the Lord" was which is referred to once or twice in the Old Testament; but I apprehend the Book of Psalms was such a Book to the Israelites, and that it has been such a book to Christendom. We may call it a collection of prayers, hymns, thanksgivings, — what we please, — but a record of fights it assuredly is. And this sentence, which occurs in one of the latest portions of it, is a fit summary of its contents, and a kind of moral to be drawn from the whole of it. I am far from thinking that this sentence applies exclusively to what we designate spiritual conflicts. I should suppose that David, or whoever the writer of the psalm was, gave thanks that he had been able to fight with the Philistines and Ammonites. Nay, I should think he gave thanks that he had been obliged to fight with them; that he had not been allowed to rust in the ease which he would have chosen for himself. Man is made for battle. His inclination is to take his ease: it is God who will not let him sink into the slumber which he counts so pleasant, and which is so sure to end in a freezing death. "Blessed be the Lord God, who teacheth the hands to war, and the fingers to fight!"

1. This thanksgiving is one of universal application: there are some cases in which we shrink from using it, and yet in which we are taught by experience how much better we should be if we dared to use it in all its force and breadth. There are those who feel much more than others the power of fleshly lusts. To withstand these is with them, through education, or indulgence, such an effort as their nearest friends may know nothing of. Oh, what help, then, may be drawn from the text! There is One who does know exactly what I am, and what I can bear. The constitution, the circumstances, are understood by Him; He has ordained them for me. And yet He is not tempting me to sink; He is tempting me to rise. He has allowed me to enter into this conflict that I may come out of it a humbler, sadder, stronger man. He does not desire me to fall in it. The falls I have had are all so many motives and goads to put that trust in Him which they show me that I cannot put in myself.

2. Violent desires or passions remind us of their presence. The fashion of the world is hemming us in and holding us down without our knowing it. A web composed of invisible threads is enclosing us. It is not by some distinct influence that we are pressed, but by an atmosphere full of influences of the most mixed quality, hard to separate from each other. How natural it is to yield to these influences! how very mischievous the effort to resist them often appears, — yes, and is! For how many a man becomes impatient of the habits of that particular society in which he is born; fancies that the habits of some other must be better in themselves or be better for him; flings himself eagerly into it, and finds that the chain which bound him before is more closely about him now. If it galls him, that is something to be thankful for. Blessed be the God of Israel for this! since surely it must be He, and no other, who shows us that we do not want to be loose from government, but to be under a stricter and a more righteous government than that of accident and convention and the floating opinion of an age; that we do not want to be more but less under the yoke of our own fancies and conceits; that self-will and vanity have been the great destroyers of all freedom and manliness in us and in our race; that these have built up that false world which has become our prison-house. Blessed be the Lord God for this! since to such awakenings of the conscience in men we owe all great and earnest reformations, all victories over desperate abuses which private interests established and sustained.

3. Least of all is there any natural energy in us to contend against that enemy who is described in Scripture as going about seeking whom he may devour. There is a natural, and therefore a very general, impression of his existence; there is a sense in all men that in some form or other he is not far from them. But the impulse among rude people is to conciliate the adversary who, as their consciences tell them, has had, and still has, such dominion over them. He is a god whom it is worth while to persuade with litanies and sacrifices that he will spare his victims. By degrees, if there is no counteracting force, he is certain to become the god: he will demand all services for himself. Among the civilized it is otherwise. They are inclined to regard the devil as a fiction of the nursery; it is the shadow of a name which cannot be banished from conversation, nor quite from the thoughts, but it means nothing. Yet something steals over these refined people which they know not exactly how to describe. Apathy, loss of power, despondency, — these are some of the names which they invent for it. Is it not true, then, that the time which boasts to have outlived the evil spirit is the one which is most directly exposed to his assaults? May it not be that our progress, which is not to be denied, and for which we are to feel all gratitude, has brought us into a closer conflict with the spiritual wickedness in high places than our forefathers were ever engaged in? Our progress! — cause for thankfulness, if this is the result of it! Yes; blessed be the Lord God of Israel, who teacheth our hands to war, and our fingers be fight. Blessed is He for bringing us into immediate encounter with His own immediate enemies, that so we may know more than others did of His own immediate presence! It is a terrible thing indeed to have the spirits of indolence and indifference and vanity all about us, and to think that they are mere names and abstractions. But it is a glorious thing to be roused up to the apprehension of them as real enemies, from whom none but a real Friend, an actual Captain of the Lord's host, can deliver us!

(F. D. Maurice, M. A.)