For You save an afflicted people, but You humble those with haughty eyes. Sermons
Consider the righteousness of God as it appears in: 1. The supreme importance which he attaches to moral distinctions amongst men. Such distinctions are often made light of in comparison with wisdom, might, and riches (Jeremiah 9:23); and those who possess the latter despise and trample upon the ignorant, the weak, and the poor (ver. 27). But God has chiefly respect to men in their moral attitude toward himself, their relation to the law of right, their personal character (1 Samuel 2:30). With him the great distinction is that between the righteous and the wicked (Psalm 34:15, 16). Whilst his infinite greatness dwarfs earthly power and honour into insignificance, his perfect righteousness exalts moral worth beyond measure. 2. The different treatment which he adopts toward men of different character. In himself he is always the same (1 Samuel 15:29); but the aspect which his character and dealings assume toward them is determined by their own character and conduct, and is the necessary manifestation of his unchangeable rectitude - on the one hand, toward the "loving," etc., full of love (all that is kind, desirable, and excellent); on the other, toward the "perverse," perverse (contrary, antagonistic, "as an enemy," Lamentations 2:5; Leviticus 26:23, 24; Hosea 2:6), inflicting severe chastisement. "There is a higher law of grace, whereby the sinfulness of man but draws forth the tenderness of a father's pardoning pity; and the brightest revelation of his love is made to froward prodigals. But this is not the psalmist's view here, nor does it interfere with the law of retribution in its own sphere" (Maclaren). 3. The signal change which he makes in their relative positions; saving and exalting the oppressed and afflicted, and humbling the proud oppressor; his purpose therein being to vindicate, honour, and promote righteousness, and to restrain, correct, and put an end to iniquity (1 Samuel 2:8, 10). "What is God doing now?" it was asked of Rabbi Jose, and the reply was, "He makes ladders on which he causes the poor to ascend and the rich to descend" (The Midrash). - D. With the merciful Thou wilt show Thyself merciful. What we call poetic justice pervades the whole Bible. We feel ill the advancing civilisations that there is a reaching more and more to a realisation of this justice. In Job we have its full exemplification. There the latter end of the history of the mart vindicates all. It is a dangerous teaching that some people try to wring out of the New Testament, that good people must not expect success in this world; that only the children of this world are wise in their generation, and can secure to themselves worldly prosperity. The opposite teaching is not near so dangerous, and not so wide of the truth, that all things will come out well in this life for those who do right. It does not always so turn out, but this is the tendency. We do not believe it is a good policy even in the material world to be bad. With the merciful God is merciful, and with the pure He is pure, and with the froward He is froward. Let us go beyond the physical world into the moral world. God is present with His world, governing it constantly. I do not believe that He is unknowable. He has wrought Himself in all His work, and is, of all powers, the most perpetually forced upon our attention. All science, all art, all of our studies are theological studies. Now, God reveals Himself as always on the side of right. In the moral world penalty follows wrong, and reward follows right with unfailing certainty. There is no confusion, there is no uncertainty in the moral world. Judgment is present everywhere. Of all scepticism, that is the most dangerous that questions the fundamental difference between right and wrong in their nature and tendencies. Plutarch speaks of the delay of judgment. There is no such delay. It comes, and comes at once. There are various elements that go to make up this penalty. Remorse, which is everywhere present in greater or less degree. Various social and civil penalties. The actual loss in our moral natures. Our idea of God is determined largely by our own character. The vision we have of God in the plain of the intellectual perception is a reflection of our own selves. The God of each man is different from the God of other men. As you are, so is your God. () It is only in a rough sort of way at the best, as far as observation of individuals will carry us, that we see distinction made by Providence between the upright and the froward. But as no one knew better than the author of this Psalm, it is not to the fortunes of men, but to their whole experience as rational and spiritual beings, that we have to look in order to see how true it is that God shows Himself to every man according to what every man is. I. In the first place, OUR LIFE IS EXPERIENCE OF GOD; for in Him most literally we live and move and have our being. If we find that this set of actions has one result and that set has another — this, as far as it goes, is a most authentic revelation to us of God. To say, therefore, that life is different to different men, above all as they differ in point of spiritual character, is to say that God shows Himself to them as so many different gods. To an honest man life is different from what it is to a rogue; different to a merciful man from what it is to a churl or a miser; different to a pure man from what it is to a sot or a debauchee. To take the illustration which is nearest at hand — David would have had a different experience from Saul whether he had or had not got Saul's place. The one man could be eminently happy with a shepherd's crook, and it mattered little to either so long as each was what he was in character. No two men could have had a more different experience in their lives; but the difference, such as it was, we can see, was in themselves — not made by their fortunes, but by their characters; not by the events of peace or war, but by the quality of mercy in the one case and of wilfulness in the other. Thus justice is done between man and man where justice is sure, and where it is perfect — in themselves. Many good people at the present time are haunted by an alarm which is altogether visionary. Look, they say, how many who live vicious lives know nothing of remorse! If there be no such thing as eternal punishment for the wicked, then there is no punishment; if there be no hell, there is no harm. But this is to take a very narrow view of human experience. There is much more remorse in people's hearts than they wear upon their sleeves. Many a smiling face, if you could get behind that mask, would show you grim enough features. At the same time, I grant readily that if remorse, so called, were all the difference between man and man on the score of character, the difference might seem to be trifling. It is the best and not the worst natures which know most of remorse. A good man falls into sin, and he knows what hell is. The wicked have no bands in their death. Consciences, which ought to burn, are seared; they should be live coals, and they are white cold ashes. I grant all this. But is there nothing besides remorse in question as between life and life? For apart from remorse and everything like it, and in the nature of things, and everywhere and always, it is one thing to be upright and another to be wilful, it is one thing to be a kind man and another to be an unkind, one thing to be pure and another to be impure. The good of being good is ill being so, and not in having no remorse; and the evil of being evil is in being so, and not in having remorse. Why will people so constantly forget this or overlook it? It is not that these different men have here and there, at odd moments, different or contrary experiences, but that the world in which each lives is a wholly different world. I know, for certain, that he who loves righteousness and truth and goodness would think that fate the cruellest of all possible which condemned him to be a rogue or a hypocrite. Thus, in the first place, because life is experience of God, to different men God is different. But I hasten now to remark that to different men — II. HE IS ALSO DIFFERENT AS AN OBJECT OF STUDY AND REFLECTION. On many other subjects, or rather on most, if people agree they do agree, and if they differ they differ, and there is an end of it. But it is different with regard to the highest object of human thought — God. People may agree, and do agree, in their language respecting Him, who have little or nothing in common in their thought and meaning. In point of fact, I venture to say, in the first place, among us, who all profess the same creed, there are Gods many and Lords many. Wesley, it is said, remonstrated with Whitfield as to his ideas of God, telling him, "your God is my devil." And is it not obvious that something of the same sort might be said by sets of Christians at the present day to other sets? It is not what you read in sacred books, but the common notions of men that shape the common beliefs about God. Protestants do not believe in the God of the Romanist, nor he in heirs, though they have the same Bible and the same great articles of faith. To be condemned to think of God, as some men think of Him, and must think of Him, their life being stronger than their creed, not as a being to be loved, but as one to be feared or hated — this is punishment. If the light that is in you be darkness, how great is that darkness? If your religion is night, where is your day? If God is a bugbear, what is your life? What other gain, or reward, or happiness, on the other hand, would you desire than the religion of Christ — to love righteousness and truth and goodness with all your heart and soul and strength and mind, and to believe that God, who is over all, and is the Beginning and the End of all, is all that you love? What other reward, gain, happiness would you have than that? Christianity is a sorry gain, I admit, to many who profess it, except it be the only escape from the bottomless pit, and from the lake of fire and brimstone. It is a sorry gain to those, and they are many, whose notion is that something which God can give them, or some place in which He can put them, will be heaven. But that which makes God Himself our heaven is great gain, without reference to any life but this. With this a man might live and die, and doubt if he is to live again, and with his last breath bless God — the merciful man's God, and his exceeding great reward. III. I have but to add, then, last of all, as THE PRACTICAL LESSON WHICH WE GET FROM ALL THIS — a man may change his Church and his creed and not change his God; but he changes his God when he changes his life. Let us, by trying to do the will of God in our daily life, learn of the truth whether it be of God. Otherwise we shall never learn it. () ()
People David, Psalmist, SaulPlaces JerusalemTopics Abase, Afflicted, Bring, Causest, Deliver, Fall, Full, Haughty, Humble, Looks, Low, Poor, Pride, Save, Savest, Saviour, Trouble, WiltOutline 1. David praises God for his manifold and marvelous blessings
Dictionary of Bible Themes Psalm 18:27 8276 humility
8305 meekness
8805 pride, results Psalm 18:1-50 8609 prayer, as praise and thanksgiving Library August 2. "Thy Gentleness Hath Made Me Great" (Ps. xviii. 35).
"Thy gentleness hath made me great" (Ps. xviii. 35). The blessed Comforter is gentle, tender, and full of patience and love. How gentle are God's dealings even with sinners! How patient His forbearance! How tender His discipline, with His own erring children! How He led Jacob, Joseph, Israel, David, Elijah, and all His ancient servants, until they could truly say, "Thy gentleness hath made me great." The heart in which the Holy Spirit dwells will always be characterized by gentleness, lowliness, …
Rev. A. B. Simpson—Days of Heaven Upon Earth November the Eighteenth Exhilarant Spirits
"He maketh my feet like hinds' feet." --PSALM xviii. 31-39. I think of Wordsworth's lines, in which he describes a natural lady, made by Nature herself: "She shall be sportive as the fawn That wild with glee across the lawn Or up the mountain springs." And it is this buoyancy, this elasticity, this springiness that the Lord is waiting to impart to the souls of His children, so that they may move along the ways of life with the light steps of the fawn. Some of us move with very heavy feet. There …
John Henry Jowett—My Daily Meditation for the Circling Year Conviction of Weakness.
The soul in the state of abandonment can abstain from justifying itself by word or deed. The divine action justifies it. This order of the divine will is the solid and firm rock on which the submissive soul reposes, sheltered from change and tempest. It is continually present under the veil of crosses, and of the most ordinary actions. Behind this veil the hand of God is hidden to sustain and to support those who abandon themselves entirely to Him. From the time that a soul becomes firmly established …
Jean-Pierre de Caussade—Abandonment to Divine Providence Division of Actual Grace
Actual grace may be divided according to: (1) the difference existing between the faculties of the human soul, and (2) in reference to the freedom of the will. Considered in its relation to the different faculties of the soul, actual grace is either of the intellect, or of the will, or of the sensitive faculties. With regard to the free consent of the will, it is either (1) prevenient, also called cooeperating, or (2) efficacious or merely sufficient. 1. THE ILLUMINATING GRACE OF THE INTELLECT.--Actual …
Joseph Pohle—Grace, Actual and Habitual He Explains and Refutes the Dogmas of Abaelard Respecting the Trinity.
He explains and refutes the dogmas of Abaelard respecting the Trinity. 1. We have in France an old teacher turned into a new theologian, who in his early days amused himself with dialectics, and now gives utterance to wild imaginations upon the Holy Scriptures. He is endeavouring again to quicken false opinions, long ago condemned and put to rest, not only his own, but those of others; and is adding fresh ones as well. I know not what there is in heaven above and in the earth beneath which he deigns …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux The King --Continued.
In our last chapter we have seen that the key-note of "The Songs of the King" may be said to be struck in Psalm xviii. Its complete analysis would carry us far beyond our limits. We can but glance at some of the more prominent points of the psalm. The first clause strikes the key-note. "I love Thee, O Jehovah, my strength." That personal attachment to God, which is so characteristic of David's religion, can no longer be pent up in silence, but gushes forth like some imprisoned stream, broad and full …
Alexander Maclaren—The Life of David Psalm 18:4. First Part. C. M. victory and Triumph Over Temporal Enemies.
1 We love thee, Lord, and we adore, Now is thine arm reveal'd; Thou art our strength, our heavenly tower, Our bulwark and our shield. 2 We fly to our eternal rock, And find a sure defence; His holy name our lips invoke, And draw salvation thence. 3 When God, our leader, shines in arms, What mortal heart can bear The thunder of his loud alarms? The lightning of his spear? 4 He rides upon the winged wind, And angels in array In millions wait to know his mind, And swift as flames obey. 5 He speaks, …
Isaac Watts—The Psalms of David Where to Carry Troubles
And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the Lord, and spread it before the Lord.'--ISAIAH xxxvii. 14. When Hezekiah heard the threatenings of Sennacherib's servants, he rent his clothes and went into the house of the Lord, and sent to Isaiah entreating his prayers. When he received the menacing letter, his faith was greater, having been heartened by Isaiah's assurances. So he then himself appealed to Jehovah, spreading …
Alexander Maclaren—Expositions of Holy Scripture The victory of Unarmed Faith
'And David said to Saul, Let no man's heart fail because of him; thy servant will go and fight with this Philistine. 33. And Saul said to David, Thou art not able to go against this Philistine to fight with him: for thou art but a youth, and he a man of war from his youth. 34. And David said unto Saul, Thy servant kept his father's sheep, and there came a lion and a bear, and took a lamb out of the flock; 35. And I went out after him, and smote him, and delivered it out of his mouth: and when he …
Alexander Maclaren—Expositions of Holy Scripture David's Hymn of victory
'For Thou hast girded me with strength to battle: them that, rose up against me hast Thou subdued under me. 41. Thou hast also given me the necks of mine enemies, that I might destroy them that hate me. 42. They looked, but there was none to save; even unto the Lord, but He answered them not. 43. Then did I beat them as small as the dust of the earth, I did stamp them as the mire of the street, and did spread them abroad. 44. Thou also hast delivered me from the strivings of my people, Thou hast …
Alexander Maclaren—Expositions of Holy Scripture Prayer Out of the Deep.
Hear my prayer, O God; and hide not Thyself from my petition. Take heed unto me and hear me; how I mourn in my prayer and am vexed.--Psalm iv. 1, 2. In my trouble I will call upon the Lord, and complain unto my God; so shall He hear my voice out of His holy temple, and my complaint shall come before Him; it shall enter even into His ears.--Ps. xviii. 5, 6. The Lord is nigh unto them that call upon Him; He also will hear their cry, and will help them.--Psalm cxlv. 18, 19. In the day when I cried …
Charles Kingsley—Out of the Deep The Ark among the Flags
'And there went a man of the house of Levi, and took to wife a daughter of Levi. 2. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. 3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink. 4. And his sister stood afar off, to wit what would be done to him. 5. And the daughter of Pharaoh came …
Alexander Maclaren—Expositions of Holy Scripture This State of Prayer not one of Idleness, but of Noble Action, Wrought by the Spirit of God, and in Dependence Upon Him --The Communication Of
Some people, hearing of the prayer of silence, have wrongly imagined that the soul remains inactive, lifeless, and without movement. But the truth is, that its action is more noble and more extensive than it ever was before it entered this degree, since it is moved by God Himself, and acted upon by His Spirit. St Paul desires that we should be led by the Spirit of God (Rom. viii. 14). I do not say that there must be no action, but that we must act in dependence upon the divine movement. This …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents There are Some Things of this Sort Even of Our Saviour in the Gospel...
27. There are some things of this sort even of our Saviour in the Gospel, because the Lord of the Prophets deigned to be Himself also a Prophet. Such are those where, concerning the woman which had an issue of blood, He said, "Who touched Me?" [2431] and of Lazarus. "Where have ye laid him?" [2432] He asked, namely, as if not knowing that which in any wise He knew. And He did on this account feign that He knew not, that He might signify somewhat else by that His seeming ignorance: and since this …
St. Augustine—Against Lying Table of the Books of Holy Scripture According to Date.
HISTORICAL BOOKS. PROPHETIC AND POETICAL BOOKS. B.C. 4004 1689 Genesis 1529 Job Psalm lxxxviii. by Heman, the Ezrahite, (See 1 Chron. ii. 6) 1491 Exodus 1491 Leviticus 1451 Numbers Psalm xc. and (perhaps) xci 1450 Deuteronomy 1451 1427 Joshua 1312 Ruth 1120 Judges 1171 1056 1 Samuel Psalms, certainly vii, xi, xvi, xvii, xxii, xxxi, xxxiv, lvi, liv, lii, cix, xxxv, lvii, lviii, cxliii, cxl, cxli, and many more 1056 1 Chronicles Psalms, certainly ii, vi, ix, xx, 1023 Psalms …
Charlotte Mary Yonge—The Chosen People In the Present Crusade against the Bible and the Faith of Christian Men...
IN the present crusade against the Bible and the Faith of Christian men, the task of destroying confidence in the first chapter of Genesis has been undertaken by Mr. C. W. Goodwin, M.A. He requires us to "regard it as the speculation of some Hebrew Descartes or Newton, promulgated in all good faith as the best and most probable account that could be then given of God's Universe." (p. 252.) Mr. Goodwin remarks with scorn, that "we are asked to believe that a vision of Creation was presented to him …
John William Burgon—Inspiration and Interpretation Twenty-Third Lesson Bear Fruit, that the Father May Give what Ye Ask;'
Bear fruit, that the Father may give what ye ask;' Or, Obedience the Path to Power in Prayer. Ye did not choose me, but I chose you, and appointed you, that ye should go and bear fruit, and that your fruit should abide: that whatsoever ye shall ask the Father in my name, He may give it you.'--John xv. 16. The fervent effectual prayer of a righteous man availeth much.'--James. v. 16. THE promise of the Father's giving whatsoever we ask is here once again renewed, in such a connection as …
Andrew Murray—With Christ in the School of Prayer Saved by Grace;
OR, A DISCOURSE OF THE GRACE OF GOD: SHOWING-- I. WHAT IT IS TO BE SAVED. II. WHAT IT IS TO BE SAVED BY GRACE. III. WHO THEY AEE THAT ABE SAVED BY GRACE. IV. HOW IT APPEARS THAT THEY ARE SAVED BY GRACE. V. WHAT SHOULD BE THE REASON THAT GOD SHOULD CHOOSE TO SAVE SINNERS BY GRACE RATHER THAN BY ANY OTHER MEANS. ADVERTISEMENT BY THE EDITOR. THIS admirable Treatise upon the most important of all subjects, that of the soul's salvation, was first published in a pocket volume, in the year 1675. This has …
John Bunyan—The Works of John Bunyan Volumes 1-3 Third Sunday after Epiphany
Text: Romans 12, 16-21. 16 Be not wise in your own conceits. 17 Render to no man evil for evil. Take thought for things honorable in the sight of all men. 18 If it be possible, as much as in you lieth, be at peace with all men. 19 Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire …
Martin Luther—Epistle Sermons, Vol. II Concerning the Sacrament of Penance
In this third part I shall speak of the sacrament of penance. By the tracts and disputations which I have published on this subject I have given offence to very many, and have amply expressed my own opinions. I must now briefly repeat these statements, in order to unveil the tyranny which attacks us on this point as unsparingly as in the sacrament of the bread. In these two sacraments gain and lucre find a place, and therefore the avarice of the shepherds has raged to an incredible extent against …
Martin Luther—First Principles of the Reformation The King.
We have now to turn and see the sudden change of fortune which lifted the exile to a throne. The heavy cloud which had brooded so long over the doomed king broke in lightning crash on the disastrous field of Gilboa. Where is there a sadder and more solemn story of the fate of a soul which makes shipwreck "of faith and of a good conscience," than that awful page which tells how, godless, wretched, mad with despair and measureless pride, he flung himself on his bloody sword, and died a suicide's death, …
Alexander Maclaren—The Life of David Covenant Duties.
It is here proposed to show, that every incumbent duty ought, in suitable circumstances, to be engaged to in the exercise of Covenanting. The law and covenant of God are co-extensive; and what is enjoined in the one is confirmed in the other. The proposals of that Covenant include its promises and its duties. The former are made and fulfilled by its glorious Originator; the latter are enjoined and obligatory on man. The duties of that Covenant are God's law; and the demands of the law are all made …
John Cunningham—The Ordinance of Covenanting The Theology of St. Hilary of Poitiers.
This Chapter offers no more than a tentative and imperfect outline of the theology of St. Hilary; it is an essay, not a monograph. Little attempt will be made to estimate the value of his opinions from the point of view of modern thought; little will be said about his relation to earlier and contemporary thought, a subject on which he is habitually silent, and nothing about the after fate of his speculations. Yet the task, thus narrowed, is not without its difficulties. Much more attention, it is …
St. Hilary of Poitiers—The Life and Writings of St. Hilary of Poitiers How is Christ, as the Life, to be Applied by a Soul that Misseth God's Favour and Countenance.
The sixth case, that we shall speak a little to, is a deadness, occasioned by the Lord's hiding of himself, who is their life, and "the fountain of life," Ps. xxxvi. 9, and "whose loving-kindness is better than life," Ps. lxiii. 3, and "in whose favour is their life," Ps. xxx. 5. A case, which the frequent complaints of the saints manifest to be rife enough, concerning which we shall, 1. Shew some of the consequences of the Lord's hiding his face, whereby the soul's case will appear. 2. Shew the …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Links Psalm 18:27 NIV
Psalm 18:27 NLT
Psalm 18:27 ESV
Psalm 18:27 NASB
Psalm 18:27 KJV
Psalm 18:27 Bible Apps
Psalm 18:27 Parallel
Psalm 18:27 Biblia Paralela
Psalm 18:27 Chinese Bible
Psalm 18:27 French Bible
Psalm 18:27 German Bible
Psalm 18:27 Commentaries
Bible Hub
|
