Psalms 18:3

Psa 18:3 I will call upon the LORD, [who is worthy] to be praised: so shall I be saved from mine enemies.

Ver. 3. I will call upon the Lord, who is worthy to be praised] Or, is the proper object of praises, because he is good and doth good, Psa 119:68. David vows to praise him,

1. By loving him entirely.

2. By trusting in him steadfastly, Psa 18:1

3. By calling upon him continually, here, and Psa 116:2-3, which psalm is very like to this (in the beginning especially) both for matter and method.

So shall I be saved, &c.] He hath often proved the power of prayer, especially when he came ready prepared to praise God for the return of prayer; and thence he is bold to promise himself all good.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_18:3

I will call upon the Lord, who is worthy to be praised.

The object, nature, and effect of prayer

Few men have known more of the variegated scenes of human life than David.

I. Davids purpose. I will call upon the Lord. Here we have what he declares concerning the Lord--that He is worthy to be praised. By considering why we praise men we may be furnished with reasons why God is worthy to be praised.

1. We praise men for the beauty of their persons.

2. For the largeness of their minds. But what are all the intellectual attainments of mortals compared with the infinite mind of God?

3. For the benevolence of their hearts; for their tender sympathetic feelings towards the objects of distress. Then how much does God deserve our praise for His benevolence? This in God is universal, absolute, wonderful, and perpetual. His mercy endureth forever.

4. For the liberality of their actions. God scatters His gifts with a most liberal hand. That we may conceive how worthy God is to be praised, consider Him not only in His absolute, but also in His relative character. As a friend, a king, a father. Mans excellency is derived, Gods attributes and perfections are essentially His own.

II. Davids confidence. Or what he asserts relative to himself: His purpose was pious, rational, scriptural, necessary, and beneficial. He says, I shall be saved from mine enemies. This supposes--

1. That he had enemies.

2. That he was in danger from his enemies. And

3. That he had no expectation of saving himself. (Sketches of Four Hundred Sermons.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

4. (Psa 18:3). To be praised I will call Jehovah, and from my enemies I shall be saved. "I will invoke God as a being worthy of all praise." The first Hebrew word, which has the force of a future passive participle, is a standing epithet of Jehovah in the lyrical style of the Old Testament. See Psa 48:2 (1), Psa 96:4; Psa 113:3; Psa 145:3, 1Ch 16:25. The connection of the clauses is, that the believing invocation of Jehovah in his true character, and with a just appreciation of his excellence, must needs be followed by the experience of his favour. They who cry and are not heard, as we read in Psa 18:42 (41) below, cry indeed to Jehovah, but they do not invoke him as the one to be praised, they do not see him as he is, and cannot pray to him as they ought. They ask and receive not, because they ask amiss (Jas 4:3).

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

18:3 God deserves praise for his greatness and faithfulness (48:1; 96:4; 145:3).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

For none can obtain their requests of God, that join not his glory with their petition.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

to be praised--for past favors, and worthy of confidence.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. I will call upon the Lord] When he was conscious that the object of his worship was such as he has pointed out in the above nine particulars, it is no wonder that he resolves to call upon him; and no wonder that he expects, in consequence, to be saved from his enemies; for who can destroy him whom such a God undertakes to save?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3. I will call upon the praised Jehovah. Calling upon God, as has been observed elsewhere, frequently comprehends the whole of his service; but as the effect or fruit of prayer is particularly mentioned in what follows, this phrase in the passage before us, I have no doubt, signifies to have recourse to God for protection, and to ask by prayer deliverance from him. David having said in the second verse, that he trusted in God, now subjoins this as an evidence of his trust; for every one who confides in God will earnestly beseech his aid in the time of need. He therefore declares, that he will be saved, and prove victorious over all his enemies, because he will have recourse to God for help. He calls God the praised Jehovah, not only to intimate that he is worthy of being praised, as almost all interpreters explain it, but also to point out, that, when he came to the throne of grace, his prayers would be mingled and interwoven with praises. The word in the Hebrew text מהלל, mehullal, literally signifies praise. The ancient versions view the word not as denoting that God is worthy to be praised, which is the meaning attached to it in our English version, but as referring to the Psalmist’s resolution to praise God. The Septuagint reads, Αινων επικαλεσομαι Κυριον Kytov, “Praising I will call upon the Lord.” The reading of the Vulgate is the same, “Laudans invocabo.” The Chaldee reads, “In a song or hymn I pour out prayers unto the Lord:” and the Arabic. “I will praise the Lord, and call upon him.” This is precisely the sense in which Calvin understands the words, “I will call upon the praised Jehovah.”

“in every thing by prayer and supplication with thanksgiving, to make their requests known unto God” (Philippians 4:6)

and to disburden their cares, as it were, into his bosom. All those whose prayers are not accompanied with the praises of God are chargeable with clamouring and complaining against him, when engaged in that solemn exercise.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) Presents a trifling verbal variation from Samuel.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. Not merely a resolution or expression of confidence for the future (I will call … so shall I be saved); but the expression of a general conviction of God’s faithfulness to answer prayer; whensoever I call … then am I saved &c. Cp. Psa_56:9. This conviction is based on experience, and illustrated by what follows (Psa_18:6).

worthy to be praised] Cp. Psa_48:1, Psa_96:4, Psa_113:3, Psa_145:3. Jehovah is the one object of Israel’s praise (Deu_10:21), and on Israel’s praises He sits enthroned (Psa_22:3). The keynote of worship is Hallelujah, ‘praise ye Jah,’ and the Hebrew title of the Psalter is Tehillim, i.e. Praises.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The sorrows of death compassed me,.... These words and the following, in this verse and Psa 18:5, as they respect David, show the snares that were laid for his life, the danger of death he was in, and the anxiety of mind he was possessed of on account of it; and as they refer to Christ, include all the sorrows of his life to the time of his death, who was a man of sorrows and acquainted with grief personally, and bore and carried the sorrows and griefs of all his people; and may chiefly intend his sorrows in the garden, arising from a view of the sins of his people, which he was about to bear upon the cross; and from an apprehension of the wrath of God, and curse of the law, which he was going to sustain for them, when his soul was encompassed about with sorrow, even unto death, Mat 26:38; when his sorrow was so great, and lay so heavy upon him, that it almost pressed him down to death, he could scarce live under it; and may also take in the very pains and agonies of death; he dying the death of the cross, which was a very painful and excruciating one; see Psa 22:14; The Hebrew word for "sorrows" signifies the pains and birth throes of a woman in travail; and is here fitly used of the sufferings and death of Christ; through which he brought forth much fruit, or many sons to glory. The Targum is,

"distress has encompassed me, as a woman that sits upon the stool, and has no strength to bring forth, and is in danger of dying.''

In Sa2 22:5, it is "the waves" or "breakers of death compassed me"; and the word there used is rendered in Hos 13:13; "the breaking forth of children"; moreover the same word signifies "cords" (r), as well as pains and sorrows; and the allusion may be to malefactors being bound with cords when led to execution, and put to death; and may here signify the power of death, under which the Messiah was held for a while, but was loosed from it at his resurrection; to which sense of the word, and to the words here, the Apostle Peter manifestly refers, Act 2:24;

and the floods of ungodly men made me afraid; meaning either the multitude of them, as Herod, Pontius Pilate, the Roman soldiers, and people of the Jews, who all gathered together against him; so the Targum renders it, "a company of wicked men"; or the variety of sufferings he endured by them; as spitting upon, buffering, scourging, &c. The word rendered "ungodly men is Belial"; and signifies vain, worthless, and unprofitable men; men of no figure or account; or lawless ones, such as have cast off the yoke of the law, are not subject to it; persons very wicked and profligate. The word in the New Testament seems to be used for Satan, Co2 6:15; where it is so rendered in the Syriac version, and he may be designed here; and by the floods of Belial may be meant, not so much the temptations of Satan in the wilderness, as his violent and impetuous attacks upon Christ in the garden, when being in an agony or conflict with him, his sweat was, as it were, great drops of blood, Luk 22:44. The Septuagint render the word, "the torrents of iniquity troubled me"; which was true of Christ, when all the sins of his people came flowing in upon him, like mighty torrents, from all quarters; when God laid on him the iniquity of them all, and he was made sin for them; and in a view of all this "he began to be sore amazed", Mar 14:33; compare with this Psa 69:1. Arama interprets Belial of the evil imagination in David, who had a war in himself.

(r) "funes mortis", Musculus, Montanus, Vatablus, Gejerus, Michaelis; so Ainsworth, Hammond.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I will call upon the Lord - The idea here is, that he would constantly call upon the Lord. In all times of trouble and danger he would go to him, and invoke his aid. The experience of the past had been such as to lead him to put confidence in him in all time to come. He had learned to flee to him in danger, and he had never put his trust in him in vain. The idea is, that a proper view of God’s dealings with us in the past should lead us to feel that we may put confidence in him in the future.

Who is worthy to be praised - More literally, “Him who is to be praised I will call upon, Jehovah.” The prominent - the leading thought is, that God is a being every way worthy of praise.

So shall I be saved from my enemies - Ever onward, and at all times. He had had such ample experience of his protection that he could confide in him as one who would deliver him from all his foes.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Or, I did call—and was saved. For the future tense is commonly used for that which is past. And this seems best to agree with the whole context, which is to praise God for mercies already received.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 3. In this verse the happy poet resolves to invoke the Lord in joyful song, believing that in all future conflicts his God would deal as well with him as in the past. It is well to pray to God as to one who deserves to be praised, for then we plead in a happy and confident manner. If I feel that I can and do bless the Lord for all his past goodness, I am bold to ask great things of him. That word

So has much in it. To be saved singing is to be saved indeed. Many are saved mourning and doubting; but David had such faith that he could fight singing, and win the battle with a song still upon his lips. How happy a thing to receive fresh mercy with a heart already sensible of mercy enjoyed, and to anticipate new trials with a confidence based upon past experiences of divine love!

"No fearing or doubting with Christ on our side, We hope to die shouting, `The Lord will provide.'"

Ver. 3. I will call upon the Lord, who is worthy to be praised. Prayer and invocation of God should always be joined with praises and thanksgivings, and used as a means whereby faith shall extract the good which it knoweth is in God, and of which he hath made promise. David Dickson.

Ver. 3. So shall I be saved from mine enemies. Whoso comes to God as he should will not call in vain. The right kind of prayer is the most potent instrumentality known on earth.

William S. Plumer.

Ver. 3. Prayer resolved upon; praise rendered; result anticipated.

Psalms 18:4*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

I will call upon the Lord, who is worthy to be praised. Not so much a simple future, "I will call upon the Lord at some particular time," as a future of continuance, "I call, and will ever call, upon the Lord, worthy to be praised;" and soi.e., so long as I call shall I be saved from mine enemies. (comp. Psa_5:10, 12 6:8-10 10:15, 16, etc.)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

my rock For You saved me at the Rock of the Divisions (I Sam. 23:28), when I was trapped between Saul and his men, to be caught, as it is stated (in I Sam. 23:26): “but Saul and his men were encircling to David and his men etc.”

and my fortress Heb. ומצודתי, an expression of a fortress.

my rock Heb. צורי, an expression of a rock.

I will take refuge Abrier in French (to protect, cover; cf. Rashi to Isa. 30:2, Joel 4:16).

I will take refuge in Him I will take shelter in His shade, as the matter is stated (in Job 24:8): “and without shelter (מחסה) they embrace the rocks,” because the rocks are a shelter and a shield for the travelers from the winds and from the downpour of rains.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.