Psalm 18 Overview
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YHWH fights my battles
Psalm 18
Please note: Resources for Psalm 18 are in the process of being reformatted for visual consistency and improved functionality.
Welcome to the Overview of Psalm 18
This page will introduce and provide orientation to Psalm 18 as a whole. It includes the following sections:
Introduction to Psalm 18
Author
- David
Book
- Book 1 of the Psalter (Chapters 1–41)
Psalm 18: A Brief Summary
- In Psalm 18, the psalmist goes through the depths of despair, due to approaching threats of death and destruction, but he finishes in the heights of triumph as every last enemy of the psalmist falls defeated at his feet. In the end, enthusiastic praise bursts forth from the psalmist's mouth: “YHWH lives! And my rock is blessed! The God who rescues me is exalted!”
"YHWH: My strength and deliverer" This title is a memorable phrase that helps remember the unique character and content of this psalm.
- The phrase, “YHWH: My strength and deliverer,” summarizes both what the psalmist needs as he faces difficulty, and the solution to his crisis. David was in desperate need of strength and deliverance, and YHWH supplied both in abundance. He equipped David with strength and delivered him from all his enemies. YHWH responded to David’s love with covenant loyalty that delivered him from all trouble, just when he needed it.
Purpose The Purpose was the psalmist's probable intent or reason for writing this psalm.
- To express confidence in YHWH as the strength and deliverer of his loyal ones.
Content The Content is a concise summary of the whole psalm's content.
- YHWH shows his loyalty toward David (v. 50) by being perfectly just (vv. 26-27). David shows his love towards YHWH (v. 2) by being righteous and faithful (vv. 21-250. That's why YHWH delivers David by strengthening him (vv. 31-43) and fighting cosmic forces on his behalf (vv. 8-20).
Message The Message is the main idea the psalmist probably wanted the audience to remember upon or after hearing the psalm.
- YHWH treats people according to their loyalty.
Psalm 18 At-a-Glance
These sections divide the content of the psalm into digestible pieces , and are determined based on information from many of our layers, including Semantics, Poetics, and Discourse. The columns, left to right, contain: the verse numbers; the main title of the section; a brief summary of the content of that section (quote marks indicate the text is taken directly from the English text of the psalm (as per our Close-but-Clear translation); and an icon to visually represent and remember the content.
Background Orientation for Psalm 18
Following are the common-ground assumptionsCommon-ground assumptions include information shared by the speaker and hearers. In our analysis, we mainly use this category for Biblical/Ancient Near Eastern background. which are the most helpful for making sense of the psalm.
- David is in a binding relationship to YHWH (a “covenant”) whereby commandments and protection are exchanged for obedience (Exod 20:6; Deut 5:10; 6:5; 7:9; 1 Kg 3:3; Neh 1:5).
- In the Psalms, the king was YHWH's representative on earth (cf. Psalm 2:11–12; Keel 1997, 246–247), such that The king's enemies are God's enemies: "The Israelite king's view of his enemies can be compared with that of other sacred kings. The Assyrian king, for example, considered his enemies as enemies of his gods, guilty of impious rebellion” (Eaton 1975, 141).
- YHWH is sometimes portrayed as the Divine Warrior in battle (see Longman and Reid 1995, 31–48) of the Ancient Near East. The Divine Warrior was a common creation myth in Syria-Palestine whereby, crucially, “a Divine Warrior goes forth to battle the chaotic monsters, variously called Sea, Death, Leviathan, Tannin; (2) the world of nature responds to the wrath of the Divine Warrior and the forces of chaos are defeated...” (see Oden 1992, 1164).
- God's manifestation of his presence usually took the form of a thunderstorm (see Hiebert 1992, 508; Walton 2009, 333; COS I:260n.160; Josh 10:11; Job 38:22–23; Isa 30:30).
- Due to its association with death and Sheol (cf. Yuan 2023, 127–128), water was a symbol of the wicked and of enemy armies (May 1955).
- The winds hailed from four directions and were thought to be produced by divine wings, thus the earth is said to have “wings” (Isa 11:12; Ezek 7:2) (see Noegel 2017, 19–20). “Wings” therefore became conceptually linked with, and virtually a byword for, directions.
- In Biblical Cosmology, the earth was perceived as a a flat disk that sat above the Chaos-waters (see Keel 1997, 40). It was upheld by its “foundations” (Isa 24:18; Jer. 31:37; Micah 6:2, etc.), which were most likely mountains (cf. Deut 32.22). Thus the “foundations” of the earth and the “foundations of the mountains” are co-referential. Heaven was perceived of as a solid vault from which the sun, moon and stars hung (Gen 1.14–17; see Bartelmus 2006, 2011). This vault (cf. Ps 19:1) kept the chaos waters from above from flooding the earth. Above the chaos-waters from above, in the highest heavens, sat the Lord (Ps 29:10).
Background Situation for Psalm 18
The background situation is the series of events leading up to the time in which the psalm is spoken. These are taken from the story triangle – whatever lies to the left of the star icon.
Participants in Psalm 18
There are 5 participants/characters in Psalm 18
| YHWH |
| YHWH's right hand |
| YHWH's help |
| YHWH's name |
| "My strength" (v. 2) |
| “My cleft” (v. 3) |
| “My fortress” (v. 3) |
| “My rescuer” (v. 3) |
| “My God” (v. 3) |
| “My rock” (v. 3) |
| “My shield” (v. 3) |
| “Horn of my deliverance” (v. 3) |
| “My fortified tower” (v. 3) |
| “My refuge” (v. 3) |
| “My deliverer” (v. 3) |
| “The most high” (v. 14) |
| "The one who arms me with strength” (v. 33) |
| "Rescuer" (v. 42) |
| "The one who makes the deliverance of his king spectacular" (v. 51) |
| "The one who performs acts of loyalty for his anointed one" (v. 51) |
| God's way |
| God's rules (v. 23) |
| God's decrees (v. 23) |
| The sayings of YHWH (v. 31) |
| YHWH's anger |
| Smoke (v. 9) |
| Fire (v. 9) |
| Coals (v. 9) |
| Hail (v. 13) |
| God's rebuke (v. 16) |
| The blast of the wind of his anger (v. 16) |
| David |
| "YHWH's servant" (v. 1) |
| "[God's] King" (v. 51) |
| "[God's] Anointed" (v. 51) |
| Cry (for help) |
| "My sword" (v. 7) |
| David's seed |
| A faithful person |
| A blameless person (v. 26) |
| One who purifies himself (v. 27) |
| A humble people (v. 28) |
| Those who take refuge in him (v. 31) |
| Enemies |
| “those who hate me” (v. 18) |
| "those who rise up against me" (v. 40) |
| The violent man |
| Saul |
| Forces of Death |
| Death's breaker waves (v. 5) |
| Torrents of No Return (v. 6) |
| Cords of the World of the Dead (v. 6) |
| Death's traps (v. 6) |
| Waters (v. 17) |
| Sinful people |
| A twisted person (v. 27) |
| Eyes that look down on others (v. 27) |
| A people I do not know |
| "Nations" (vv. 44, 50) |
| “Foreigners” (vv. 45, 46) |
| The Earth |
| The mountains' foundations |
| The ocean floor |
- A faithful person: This and the related generic referring expressions appear in vv. 26–31. They function to illustrate the principle on the basis of which God acts on behalf of the Psalmist: “acts beget consequences” (see Hubbard 1982), that is, God shows himself to an individual in a way commensurate with their actions. That the Psalmist counts himself among these “faithful persons” is suggested by both participants “taking refuge” (חסה) in YHWH (see vv. 3, 31) and the suffix in v. 32.
- YHWH's anger and its related participants (vv. 9–13, 16) all serve as manifestations of God's anger (see Hupfeld 1885, 288). They function together with the earth and Death's waters and other terrestrial participants to mark the turning points in the plot. The earth reacting to God's anger is an instance of “theophany”, that is, the manifestation of God. In essence, in this section of the psalm God “shows up” and thus effects a change in the Psalmist's situation. Similarly, God uses his “rebuke” to defeat death's waters in v. 16. We are told that the rebuke is the wind of God's “anger” in v. 16, and so we have grouped it with the other theophany elements.