I. (18:1–3) The Lord Is My Strength. The opening verses summarize the theme of the psalm, namely, that David has found the Lord to be a reliable defender against his enemies.

The verb “love” in verse 1 (rakham) is not the usual word (ʼahab), and some have suggested that we emend it to something like “exalt” (ʼaromem; cf. v. 46)—or even delete it, since this sentence is missing from 2 Samuel 22.167 However, since the verb exists in Aramaic and the Aramaic translations use it for the usual Hebrew word (Deut. 6:5),168 it is simpler to acknowledge a poetical use of a word less common in ordinary Hebrew. The noun “strength” (khezeq), which is also unusual (elsewhere it is ʻoz; e.g., Ex. 15:2), evokes the related adjective (khazaq), as in the Lord’s “strong hand” he displayed on behalf of Israel (e.g., in the exodus from Egypt; Deut. 26:8; Ps. 136:12).

Verse 2 uses a number of images, common throughout the Psalms, for the security and protection God has provided: “rock,”169 “fortress,” “shield,” “horn of salvation,” and “stronghold.” These ideas recur throughout the psalm. The force of these images is also supplied: “in whom I take refuge.” It will be clear from the rest of the psalm that there is nothing passive or quiescent about “taking refuge”!

The rest of the psalm also uses several terms for “saved” (Ps. 18:3), such as “rescue” and “deliver.” This furthers the theme of God’s protection of David from threats to his well-being and kingship (cf. 20:9; 21:1).

II. (18:4–6) In My Distress I Prayed. These verses amplify verse 3, as David describes a particular danger that threatened to kill him.

The “cords” (vv. 4, 5) are probably the strands that make up a snare or net (119:61; 140:5; in 116:3 the same word is “snares”). The enemies have laid a trap that threatens to kill David. On “Sheol” cf. comment on 6:1–5; here, in parallel with “death,” it is likely a poetic name for the grave.

The king wisely “called upon the Lord” (18:6, echoing v. 3), and “from his temple ” (likely God’s heavenly palace, as in 11:4) “he heard my voice.” The next section will recount God’s saving answer.

III. (18:7–19) The Lord’s Marvelous Rescue. This vivid picture allows readers to imagine God in his heavenly fortress, suddenly taking notice of David’s need and hastening to bring aid. The images shift quickly: verse 8 speaks of God as if he were an angry dragon responding to David’s danger, while verses 9–15 picture his coming as if it were by way of a raging thunderstorm, with lightning bolts (v. 14) and high winds sweeping the waters away (v. 15). David portrays his rescue (vv. 16–19) as if his enemies were swirling waters about to drown him, from which God plucked him out and set him on a “broad place,” ground high and dry (v. 19).

The psalm recounts this as if it were a picture of a single event of rescue; the title suggests that it represents a lifetime of experiences.

IV. (18:20–30) David’s Claim of Faithfulness. In these verses David claims that he has faithfully “kept the ways of the Lord” (v. 21), and thus God has “rewarded’ him (vv. 20, 24). In fact, verses 20–24 form a subunit of the larger section, with reference to David’s “righteousness” and “cleanness of my hands” and God’s “rewarding” forming an envelope. The second subunit is a fuller description of God’s character, explaining why, from God’s side, he has treated David in this way.

Verses 20–24 (not to mention the bit about humility in v. 27!) could be taken as absurdly self-righteous if it were not for two obvious facts: First, this song comes from 2 Samuel, which is plain about David’s sins. Second, the “ways,” “rules,” and “statutes” of the Lord are material in the Torah, or Pentateuch, which is founded on God’s grace (Ex. 34:6–7) and includes provisions for receiving forgiveness of sins. Thus the claim of verse 21 that I “have not wickedly departed from my God” clarifies it all by stating that he has held fast to the life of faith. Further, the term “righteousness” in verses 20, 24 can at times refer to authentic embrace of the gracious covenant (cf. comment on 1:5–6), and it surely does here, in view of 18:21–23.170

God, who knows the human heart (e.g., 17:3), responds to the inner direction of the king’s soul and treats him accordingly (18:25–30). At bottom the psalm seeks to foster a king who is genuinely humble, capable of leading a “humble people” (v. 27),171 whom God delights to “save.” Such a person will seek after a character that is “merciful,” “blameless,” and “purified,” as these traits reflect God’s own (vv. 25–26); that is, they give us a taste of the image of God.

The leadership of the king further appears in verse 28: “You light my lamp.” David himself was to be a “lamp” for God’s people (2 Sam. 21:17; Ps. 132:17), and for God to light the lamp is for him to use the king to give his light. It is therefore crucial that such a king succeed when his cause is just (18:29, cf. vv. 31–45), as the psalm assumes it is (cf. Response for more on this). God’s way is itself “perfect” (v. 30), or “blameless” (ESV mg.): following the Lord’s blameless way is that which enables a man to become blameless (vv. 23, 25).

“A shield for all those who take refuge in him” (v. 30) points back to verse 2.

V. (18:31–45) The Lord Has Given Me Victory. David’s rescue (vv. 16–19) came not by passivity but by way of his military prowess, which was itself God’s gift. In the books of Samuel those enemies include both Israelites and Gentiles, and both are in view here, especially in verse 43: “the people,” namely, Israel (cf. v. 41; “they cried to the Lord”) and “the nations; people whom I had not known” (cf. vv. 44–45; “foreigners”).

God as the “rock” (v. 31) takes us back to verse 2, while “made my way blameless” looks back to verse 30. Hence this section gives more detail on God’s protection and celebrates his provision in guiding the moral quality of David’s life and leadership. It is this moral quality that ensures that David will carry out his specific calling as Israel’s king; it also ensures that the battles are not the strivings of greedy empire-builders but the struggles of God’s people, whose calling is to be a light for the nations (which ultimately involves their submission to the heir of David; Psalm 2).

VI. (18:46–50) God Is Faithful to His Anointed King. This section continues to stress that David’s place of prominence has come from God and is therefore not the product of his own greed or lust for power. Indeed, the expectation that he “will praise” the Lord “among the nations” (v. 49) returns us to the call of Abraham, in whom the nations are to find blessing (Gen. 12:1–3). Indeed, Paul employs this verse in Romans 15:9 as a part of his proof that it was always God’s plan that the Gentiles should receive the light, especially through the Davidic line (of which Jesus is the ultimate heir).

On “salvation” (Ps. 18:50) cf. comment on 3:1–2. The psalm puts the victories and escapes into perspective as part of God’s commitment to his people and the whole world. “Steadfast love to . . . David and his offspring forever” echoes God’s promise in 2 Samuel 7:12–16.