Read-Post Through the Bible

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Psa 116:10-19 — When troubled, we do best to hold our peace, for we are apt to speak unadvisedly. Yet there may be true faith where there are workings of unbelief; but then faith will prevail; and being humbled for our distrust of God's word, we shall experience his faithfulness to it. What can the pardoned sinner, or what can those who have been delivered from trouble or distress, render to the Lord for his benefits? We cannot in any way profit him. Our best is unworthy of his acceptance; yet we ought to devote ourselves and all we have to his service. I will take the cup of salvation; I will offer the drink-offerings appointed by the law, in token of thankfulness to God, and rejoice in God's goodness to me. I will receive the cup of affliction; that cup, that bitter cup, which is sanctified to the saints, so that to them it is a cup of salvation; it is a means of spiritual health. The cup of consolation; I will receive the benefits God bestows upon me, as from his hand, and taste his love in them, as the portion not only of mine inheritance in the other world, but of my cup in this. Let others serve what masters they will, truly I am thy servant. Two ways men came to be servants. By birth. Lord, I was born in thy house; I am the son of thine handmaid, and therefore thine. It is a great mercy to be children of godly parents. By redemption. Lord, thou hast loosed my bonds, thou hast discharged me from them, therefore I am thy servant. The bonds thou hast loosed shall tie me faster unto thee. Doing good is sacrifice, with which God is well pleased; and this must accompany giving thanks to his name. Why should we offer that to the Lord which cost us nothing? The psalmist will pay his vows now; he will not delay the payment: publicly, not to make a boast, but to show he is not ashamed of God's service, and to invite others to join him. Such are true saints of God, in whose lives and deaths he will be glorified. — MHCC

Psa 116:10-19 — The Septuagint and some other ancient versions make these verses a distinct psalm separate from the former; and some have called it the Martyr's psalm, I suppose for the sake of Psa_116:15. Three things David here makes confession of: -

I. His faith (Psa_116:10): I believed, therefore have I spoken. This is quoted by the apostle (2Co_4:13) with application to himself and his fellow-ministers, who, though they suffered for Christ, were not ashamed to own him. David believed the being, providence, and promise of God, particularly the assurance God had given him by Samuel that he should exchange his crook for a sceptre: a great deal of hardship he went through in the belief of this, and therefore he spoke, spoke to God by prayer (Psa_116:4), by praise, Psa_116:12. Those that believe in God will address themselves to him. He spoke to himself; because he believed, he said to his soul, Return to thy rest. He spoke to others, told his friends what his hope was, and what the ground of it, though it exasperated Saul against him and he was greatly afflicted for it. Note, Those that believe with the heart must confess with the mouth, for the glory of God, the encouragement of others, and to evidence their own sincerity, Rom_10:10; Act_9:19, Act_9:20. Those that live in hope of the kingdom of glory must neither be afraid nor ashamed to own their obligation to him that purchased it for them, Mat_10:22.

II. His fear (Psa_116:11): I was greatly afflicted, and then I said in my haste (somewhat rashly and inconsiderately - in my amazement (so some), when I was in a consternation - in my flight (so others), when Saul was in pursuit of me), All men are liars, all with whom he had to do, Saul and all his courtiers; his friends, who he thought would stand by him, deserted him and disowned him when he fell into disgrace at court. And some think it is especially a reflection on Samuel, who had promised him the kingdom, but deceived him; for, says he, I shall one day perish by the hand of Saul, 1Sa_27:1. Observe,

1. The faith of the best of saints is not perfect, nor always alike strong and active. David believed and spoke well (Psa_116:10), but now, through unbelief, he spoke amiss.

2. When we are under great and sore afflictions, especially if they continue long, we are apt to grow weary, to despond, and almost to despair of a good issue. Let us not therefore be harsh in censuring others, but carefully watch over ourselves when we are in trouble, Psa_39:1-3.

3. If good men speak amiss, it is in their haste, through the surprise of a temptation, not deliberately and with premeditation, as the wicked man, who sits in the seat of the scornful (Psa_1:1), sits and speaks against his brother, Psa_50:19, Psa_50:20.

4. What we speak amiss, in haste, we must by repentance unsay again (as David, Psa_31:22), and then it shall not be laid to our charge. Some make this to be no rash word of David's. He was greatly afflicted and forced to fly, but he did not trust in man, nor make flesh his arm. No: he said, “All men are liars; as men of low degree are vanity, so men of high degree are a lie, and therefore my confidence was in God only, and in him I cannot be disappointed.” In this sense the apostle seems to take it. Rom_3:4, Let God be true and every man a liar in comparison with God. All men are fickle and inconstant, and subject to change; and therefore let us cease from man and cleave to God.

III. His gratitude, Psa_116:12, etc. God had been better to him than his fears, and had graciously delivered him out of his distresses; and, in consideration hereof,

1. He enquires what returns he shall make (Psa_116:12): What shall I render unto the Lord for all his benefits towards me? Here he speaks,

(1.) As one sensible of many mercies received from God - all his benefits. This psalm seems to have been penned upon occasion of some one particular benefit (Psa_116:6, Psa_116:7), but in that one he saw many and that one brought many to mind, and therefore now he thinks of all God's benefits towards him. Note, When we speak of God's mercies we should magnify them and speak highly of them.

(2.) As one solicitous and studious how to express his gratitude: What shall I render unto the Lord? Not as if he thought he could render any thing proportionable, or as a valuable consideration for what he had received; we can no more pretend to give a recompense to God than we can to merit any favour from him; but he desired to render something acceptable, something that God would be pleased with as the acknowledgment of a grateful mind. He asks God, What shall I render? Asks the priest, asks his friends, or rather asks himself, and communes with his own heart about it. Note, Having received many benefits from God, we are concerned to enquire, What shall we render?

2. He resolves what returns he will make.

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(1.) He will in the most devout and solemn manner offer up his praises and prayers to God, Psa_116:13, Psa_116:17.

[1.] “I will take the cup of salvation, that is, I will offer the drink-offerings appointed by the law, in token of my thankfulness to God, and rejoice with my friends in God's goodness to me;” this is called the cup of deliverance because drunk in memory of his deliverance. The pious Jews had sometimes a cup of blessing, at their private meals, which the master of the family drank first of, with thanksgiving to God, and all at his table drank with him. But some understand it not of the cup that he would present to God, but of the cup that God would put into his hand. I will receive,

First, The cup of affliction. Many good interpreters understand it of that cup, that bitter cup, which is yet sanctified to the saints, so that to them it is a cup of salvation. Phi_1:19, This shall turn to my salvation; it is a means of spiritual health. David's sufferings were typical of Christ's, and we, in ours, have communion with his, and his cup was indeed a cup of salvation. “God, having bestowed so many benefits upon me, whatever cup he shall put into my hands I will readily take it, and not dispute it; welcome his holy will.” Herein David spoke the language of the Son of David. Joh_18:11, The cup that my Father has given me, shall I not take it and drink it? Secondly, The cup of consolation: “I will receive the benefits God bestows upon me as from his hand, and taste his love in them, as that which is the portion not only of my inheritance in the other world, but of my cup in this.”

[2.] I will offer to thee the sacrifice of thanksgiving, the thank-offerings which God required, Lev_7:11, Lev_7:12, etc. Note, Those whose hearts are truly thankful will express their gratitude in thank-offerings. We must first give our ownselves to God as living sacrifices (Rom_12:1, 2Co_8:5), and then lay out of what we have for his honour in works of piety and charity. Doing good and communicating are sacrifices with which God is well pleased (Heb_13:15, Heb_13:16) and this must accompany our giving thanks to his name. If God has been bountiful to us, the least we can do in return is to be bountiful to the poor, Psa_16:2, Psa_16:3. Why should we offer that to God which costs us nothing?

[3.] I will call upon the name of the Lord. This he had promised (Psa_116:2) and here he repeats it, Psa_116:13 and again Psa_116:17. If we have received kindness from a man like ourselves, we tell him that we hope we shall never trouble him again; but God is pleased to reckon the prayers of his people an honour to him, and a delight, and no trouble; and therefore, in gratitude for former mercies, we must seek to him for further mercies, and continue to call upon him.

(2.) He will always entertain good thoughts of God, as very tender of the lives and comforts of his people (Psa_116:15): Precious in the sight of the Lord is the death of his saints, so precious that he will not gratify Saul, nor Absalom, nor any of David's enemies, with his death, how earnestly soever they desire it. This truth David had comforted himself with in the depth of his distress and danger; and, the event having confirmed it, he comforts others with it who might be in like manner exposed. God has a people, even in this world, that are his saints, his merciful ones, or men of mercy, that have received mercy from him and show mercy for his sake. The saints of God are mortal and dying; nay, there are those that desire their death, and labour all they can to hasten it, and sometimes prevail to be the death of them; but it is precious in the sight of the Lord; their life is so (2Ki_1:13); their blood is so, Psa_72:14. God often wonderfully prevents the death of his saints when there is but a step between them and it; he takes special care about their death, to order it for the best in all the circumstances of it; and whoever kills them, how light soever they may make of it, they shall be made to pay dearly for it when inquisition is made for the blood of the saints, Mat_23:35. Though no man lays it to heart when the righteous perish, God will make it to appear that he lays it to heart. This should make us willing to die, to die for Christ, if we are called to it, that our death shall be registered in heaven; and let that be precious to us which is so to God.

(3.) He will oblige himself to be God's servant all his days. Having asked, What shall I render? here he surrenders himself, which was more than all burnt-offerings and sacrifice (Psa_116:16): O Lord! truly I am thy servant. Here is,

[1.] The relation in which David professes to stand to God: “I am thy servant; I choose to be so; I resolve to be so; I will live and die in thy service.” He had called God's people, who are dear to him, his saints; but, when he comes to apply it to himself, he does not say, Truly I am thy saint (that looked too high a title for himself), but, I am thy servant. David was a king, and yet he glories in this, that he was God's servant. It is no disparagement, but an honour, to the greatest kings on earth, to be the servants of the God of heaven. David does not here compliment God, as it is common among men to say, I am your servant, Sir. No; “Lord, I am truly thy servant; thou knowest all things, thou knowest that I am so.” And he repeats it, as that which he took pleasure in the thoughts of and which he was resolved to abide by: “I am thy servant, I am thy servant. Let others serve what master they will, truly I am they servant.”

[2.] The ground of that relation. Two ways men came to be servants: - First, by birth. “Lord, I was born in thy house; I am the son of thy handmaid, and therefore thins.” It, is a great mercy to be the children of godly parents, as it obliges us to duty and is pleadable with God for mercy. Secondly, By redemption. He that procured the release of a captive took him for his servant. “Lord, thou hast loosed my bonds; those sorrows of death that compassed me, thou hast discharged me from them, and therefore I am thy servant, and entitled to thy protection as well as obliged to thy work.” The very bonds which thou hast loosed shall tie me faster unto thee. Patrick.

(4.) He will make conscience of paying his vows and making good what he had promised, not only that he would offer the sacrifices of praise, which he had vowed to bring, but perform all his other engagements to God, which he had laid himself under in the day of his affliction (Psa_116:14): I will pay my vows; and again, (Psa_116:18), now in the presence of all his people. Note, Vows are debts that must be paid, for it is better not to vow than to vow and not pay. He will pay his vows,

[1.] Presently; he will not, like sorry debtors, delay the payment of them, or beg a day; but, “I will pay them now,” Ecc_5:4.

[2.] Publicly; he will not huddle up his praises in a corner, but what service he has to do for God he will do it in the presence of all his people; nor for ostentation, but to show that he was not ashamed of the service of God, and that others might be invited to join with him. He will pay his vows in the courts of the tabernacle, where there was a crowd of Israelites attending, in the midst of Jerusalem, that he might bring devotion into more reputation. — Henry

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(Psa 117)  "O Praise the LORD, all ye nations: praise him, all ye people. {2} For his merciful kindness is great toward us: and the truth of the LORD endureth for ever. Praise ye the LORD."

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Psalms 117 - This psalm is short and sweet; I doubt the reason why we sing it so often as we do is for the shortness of it; but, if we rightly understood and considered it, we should sing it oftener for the sweetness of it, especially to us sinners of the Gentiles, on whom it casts a very favourable eye. Here is, 

I. A solemn call to all nations to praise God (Psa_117:1).

II. Proper matter for that praise suggested (Psa_117:2). We are soon weary indeed of well-doing if, in singing this psalm, we keep not up those pious and devout affections with which the spiritual sacrifice of praise ought to be kindled and kept burning. — Henry 

Psalms 117 - Subject. - This Psalm, which is very little in its letter, is exceedingly large in its spirit; for, bursting beyond all bounds of race or nationality, it calls upon all mankind to praise the name of the Lord. In all probability it was frequently used as a brie! hymn suitable for almost every occasion, and especially when the time for worship was short. Perhaps it was also sung at the commencement or at the close of other Psalms, just as we now use the doxology. It would have served either to open a service or to conclude it. It is both short and sweet. The same divine Spirit which expatiates in Psa_119:1, here condenses his utterances into two short verses, but yet the same infinite fulness is present and perceptible. It may be worth noting that this is at once the shortest chapter of the Scriptures and the central portion of the whole Bible.

Hints to Preachers

Whole Psalm. - The universal kingdom.
I.   The same God.
II.   The same worship.
III.   The same reason for it.

Psa_117:2. - “Merciful kindness.” In God's kindness there is mercy, because,
I.   Our sin deserves the reverse of kindness.
II.   Our weakness requires great tenderness.
III.   Our fears can only be so removed.

Psa_117:2 (last clause). -
I.   In his attribute - he is always faithful.
II.   In his revelation - always infallible.
III.   In his action - always according to promise.  — Psalms 

[daniel1212av]

Psa 117:1-2 — Here is a solemn call to all nations to praise the Lord, and proper matter for that praise is suggested. We are soon weary of well-doing, if we keep not up the pious and devout affections with which the spiritual sacrifice of praise ought to be kindled and kept burning. This is a gospel psalm. The apostle, Rom_15:11, quotes it as a proof that the gospel was to be preached to the Gentile nations, and that it would be entertained by them. For many ages, in Judah only was God known, and his name praised; this call was not then given to any Gentiles. But the gospel of Christ is ordered to be preached to all nations, and by him those that were afar off are made nigh. We are among the persons to whom the Holy Spirit here speaks, whom he calls upon to join his ancient people in praising the Lord. Grace has thus abounded to millions of perishing sinners. Let us then listen to the offers of the grace of God, and pray for that time when all nations of the earth shall show forth his praises. And let us bless God for the unsearchable riches of gospel grace. — MHCC

Psa 117:1-2 — There is a great deal of gospel in this psalm. The apostle has furnished us with a key to it (Rom_15:11), where he quotes it as a proof that the gospel was to be preached to, and would be entertained by, the Gentile nations, which yet was so great a stumbling-block to the Jews. Why should that offend them when it is said, and they themselves had often sung it, Praise the Lord, all you Gentiles, and laud him, all you people. Some of the Jewish writers confess that this psalm refers to the kingdom of the Messiah; nay, one of them has a fancy that it consists of two verses to signify that in the days of the Messiah God should be glorified by two sorts of people, by the Jews, according to the law of Moses, and by the Gentiles, according to the seven precepts of the sons of Noah, which yet should make one church, as these two verses make one psalm. We have here,

I. The vast extent of the gospel church, Psa_117:1. For many ages in Judah only was God known and his name praised. The sons of Levi and the seed of Israel praised him, but the rest of the nations praised gods of wood and stone (Dan_5:4), while there was no devotion at all paid, at least none openly, that we know of, to the living and true God. But here all nations are called to praise the Lord, which could not be applied to the Old Testament times, both because this call was not then given to any of the Gentile nations, much less to all, in a language they understood, and because, unless the people of the land became Jews and were circumcised, they were not admitted to praise God with them. But the gospel of Christ is ordered to be preached to all nations, and by him the partition-wall is taken down, and those that were afar off are made nigh. This was the mystery which was hidden in prophecy for many ages, but was at length revealed in the accomplishment, That the Gentiles should be fellow-heirs, Eph_3:3, Eph_3:6. Observe here,

1. Who should be admitted into the church - all nations and all people. The original words are the same that are used for the heathen that rage and the people that imagine against Christ (Psa_2:1); those that had been enemies to his kingdom should become his willing subjects. The gospel of the kingdom was to be preached to all the world, for a witness to all nations, Mat_24:14; Mar_16:15. All nations shall be called, and to some of all nations the call shall be effectual, and they shall be discipled.

2. How their admission into the church is foretold - by a repeated call to praise him. The tidings of the gospel, being sent to all nations, should give them cause to praise God; the institution of gospel-ordinances would give them leave and opportunity to praise God; and the power of gospel-grace would give them hearts to praise him. Those are highly favoured whom God invites by his word and inclines by his Spirit to praise him, and so makes to be to him for a name and a praise, Jer_13:11. See Rev_7:9, Rev_7:10.

II. The unsearchable riches of gospel-grace, which are to be the matter or our praise, Psa_117:2. In the gospel, those celebrated attributes of God, his mercy and his truth, shine most brightly in themselves and most comfortably to us; and the apostle, where he quotes this psalm, takes notice of these as the two great things for which the Gentiles should glorify God (Rom_15:8, Rom_15:9), for the truth of God and for his mercy. We that enjoy the gospel have reason to praise the Lord,

1. For the power of his mercy: His merciful kindness is great towards us; it is strong (so the word signifies); it is mighty for the pardon of mighty sins (Amo_5:12) and for the working out of a mighty salvation.

2. For the perpetuity of his truth: The truth of the Lord endures for ever. It was mercy, mere mercy, to the Gentiles, that the gospel was sent among them. It was merciful kindness prevailing towards them above their deserts; and in it the truth of the Lord, of his promise made unto the fathers, endures for ever; for, though the Jews were hardened and expelled, yet the promise took its effect in the believing Gentiles, the spiritual seed of Abraham. God's mercy is the fountain of all our comforts and his truth the foundation of all our hopes, and therefore for both we must praise the Lord. — Henry 

[daniel1212av]

(Psa 118)  "O give thanks unto the LORD; for he is good: because his mercy endureth for ever. {2} Let Israel now say, that his mercy endureth for ever. {3} Let the house of Aaron now say, that his mercy endureth for ever. {4} Let them now that fear the LORD say, that his mercy endureth for ever. {5} I called upon the LORD in distress: the LORD answered me, and set me in a large place. {6} The LORD is on my side; I will not fear: what can man do unto me? {7} The LORD taketh my part with them that help me: therefore shall I see my desire upon them that hate me. {8} It is better to trust in the LORD than to put confidence in man. {9} It is better to trust in the LORD than to put confidence in princes.


{10} All nations compassed me about: but in the name of the LORD will I destroy them. {11} They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them. {12} They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them. {13} Thou hast thrust sore at me that I might fall: but the LORD helped me. {14} The LORD is my strength and song, and is become my salvation. {15} The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD doeth valiantly. {16} The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly.

{17} I shall not die, but live, and declare the works of the LORD. {18} The LORD hath chastened me sore: but he hath not given me over unto death. {19} Open to me the gates of righteousness: I will go into them, and I will praise the LORD: {20} This gate of the LORD, into which the righteous shall enter. {21} I will praise thee: for thou hast heard me, and art become my salvation. {22} The stone which the builders refused is become the head stone of the corner. {23} This is the LORD'S doing; it is marvellous in our eyes. {24} This is the day which the LORD hath made; we will rejoice and be glad in it.

{25} Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity. {26} Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD. {27} God is the LORD, which hath showed us light: bind the sacrifice with cords, even unto the horns of the altar. {28} Thou art my God, and I will praise thee: thou art my God, I will exalt thee. {29} O give thanks unto the LORD; for he is good: for his mercy endureth for ever."

[daniel1212av]

Psalms 118 - A general exhortation to praise God for his mercy, Psa_118:1-4. The psalmist, by his own experience, encourages the people to trust in God, and shows them the advantage of it, Psa_118:5-9; then describes his enemies, and shows how God enabled him to destroy them, Psa_118:10-13. The people rejoice on the account, Psa_118:15, Psa_118:16. He speaks again of the help he received from the Lord; and desires admission into the temple, that he may enter and praise the Lord, Psa_118:17-19. The gate is opened, Psa_118:20. He offers praise, 21. The priests, etc., acknowledge the hand of the Lord in the deliverance wrought, Psa_118:22-24. The psalmist prays for prosperity, Psa_118:25. The priest performs his office, blesses the people, and all join in praise, Psa_118:26, Psa_118:27. The psalmist expresses his confidence, Psa_118:28. The general doxology, or chorus, Psa_118:29.

Most probably David was the author of this Psalm, though many think it was written after the captivity. It partakes of David’s spirit, and every where shows the hand of a master. The style is grand and noble; the subject, majestic.

Dr. Kennicott, who joins this and the hundred and seventeenth Psalm together, considers the whole as a dialogue, and divides it accordingly. The whole of the hundred and seventeenth he gives to the psalmist as part the first, with the first four verses of the hundred and eighteenth. The second part, which is from the fifth verse to the twenty-first inclusive, he gives to the Messiah. The third part, from the twenty-second verse to the twenty-seventh, he gives to the chorus. And the fourth part, the twenty-eighth and twenty-ninth verses, he gives to the psalmist. Of the whole he has given an improved version.

Bishop Horsley is still different. He considers the hundred and seventeenth Psalm as only the exordium of this. The whole poem, he states, is a triumphant processional song. The scene passes at the front gate of the temple. A conqueror with his train appears before it; he demands admittance to return thanks for his deliverance and final success, in an expedition of great difficulty and danger. The conqueror and his train sing the hundred and seventeenth Psalm, and the first four verses of the hundred and eighteenth, as they advance to the gate of the temple, in this manner - The hundred and seventeenth Psalm, Chorus of the whole procession. The first verse of the hundred and eighteenth Psalm, A single voice. The second, Another single voice. The third, A third single voice. The fourth, Chorus of the whole procession. Arrived at the temple gate, the conqueror alone sings the fifth, sixth, and seventh verses. The eighth and ninth are sung by his train in chorus. The conqueror, again alone, sings the tenth, eleventh, twelfth, thirteenth, and fourteenth verses. His train, in chorus, sing the fifteenth and sixteenth. The conqueror alone sings the seventeenth, eighteenth, and nineteenth verses. The twentieth is sung by the priests and Levites within, in chorus. The twenty-fifth by the conqueror alone within the gates. The twenty-sixth, by the priests and Levites in chorus. The twenty-seventh, by the conqueror’s train in chorus. The twenty-eighth, by the conqueror alone. The twenty-ninth, by the united chorus of priests and Levites, and the conqueror’s train, all within the gates. “Now,” the learned bishop adds, “the Jewish temple was a type of heaven; the priests within represent the angelic host attending round the throne of God in heaven; the Conqueror is Messiah; and his train, the redeemed.” On this distribution the bishop has given a new version. The simple distribution into parts, which I have given in the contents, is, in my opinion, the best. Ingenious as Dr. Kennicott and Bishop Horsley are, they seem to me too mechanical. This is the last of those Psalms which form the great hallel, which the Jews sung at the end of the passover. — Clarke 

Psalms 118 - Author and Subject. - In the book of Ezra, Ezr_3:10, Ezr_3:11, we read that “when the builders laid the foundation of the temple of the Lord, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise the Lord, after the ordinance of David king of Israel. And they sang together by course in praising and giving thanks unto the Lord; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted wills a great shout, when they praised the Lord, because the foundation of the house of the Lord was laid.” Now the words mentioned in Ezra are the first and last sentences of this Psalm, and we therefore conclude that the people chanted the whole of this sublime song; and, moreover, that the use of this composition on such occasions was ordained by David, whom we conceive to be its author. The next step leads us to believe that he is its subject, at least in some degree; for it is clear that the writer is speaking concerning himself in the first place, though he may not have strictly confined himself to all the details of his own personal experience. That the Psalmist had a prophetic view of our Lord Jesus is very manifest; the frequent quotations from this song in the New Testament Prove this beyond all question; but at the same time it could not have been intended that every particular line and sentence should be read in reference to the Messiah, for this requires very great ingenuity, and ingenious interpretations are seldom true. Certain devout expositors have managed to twist the expression of the seventeenth verse, “I shall not die, but live,” so as to make it applicable to our Lord, who did actually die, and whose glory it is that he died; but we cannot bring our minds to do such violence to the words of holy writ.

The Psalm seems to us to describe either David or some other man of God who was appointed' by the divine choice to a high and honourable office in Israel. This elect champion found himself rejected by his friends and fellow-countrymen, and at the same time violently opposed by his enemies. In faith in God he battles for his appointed place, and in due time he obtains it in such a way as greatly to display the power and goodness of the Lord. He then goes up to the house of the Lord to offer sacrifice, and to express his gratitude for the divine interposition, all the people blessing him, and wishing him abundant prosperity. This heroic personage, whom we cannot help thinking to 'be David himself, broadly typified our Lord, but not in such a manner that in all the minutiae of his struggles and prayers we are to hunt for parallels. The suggestion of Alexander that the speaker is a typical individual representing the nation, is exceedingly well worthy of attention; but it is not inconsistent with the idea that a personal leader may be intended, since that which describes the leader will be in a great measure true of his followers. The experience of the Head is that of the members, and both may be spoken of in much the same terms. Alexander thinks that the deliverance celebrated cannot be identified with any one so exactly as with that from the Babylonian exile; but we judge it best to refer it to no one incident in particular, but to regard it as a national song, adapted alike for the rise of a chosen hero, and the building of a temple. Whether a nation is re-founded by a conquering prince, or a temple founded by the laying of its corner-stone in joyful state, the Psalm is equally applicable.

Division. - We propose to divide the Psalm thus, from Psa_118:1-4 the faithful are called upon to magnify the everlasting mercy of the Lord; Psa_118:5-18 the Psalmist gives forth a narrative of his experience, and are expression of his faith; in Psa_118:19-21 he asks admittance into the house of the Lord, and begins the acknowledgment of the divine salvation. In Psa_118:22-27 the priests and people recognize their ruler, magnify the Lord for him, declare him blessed, and bid him approach the altar with his sacrifice. In Psa_118:28-29 the grateful hero himself exalts God the even merciful.   — Psalms   

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Psalms 118 - It is probable that David penned this psalm when he had, after many a story, weathered his point at last, and gained a full possession of the kingdom to which he had been anointed. He then invites and stirs up his friends to join with him, not only in a cheerful acknowledgment of God's goodness and a cheerful dependence upon that goodness for the future, but in a believing expectation of the promised Messiah, of whose kingdom and his exaltation to it his were typical. To him, it is certain, the prophet here bears witness, in the latter part of the psalm. Christ himself applies it to himself (Mat_21:42), and the former part of the psalm may fairly, and without forcing, be accommodated to him and his undertaking. Some think it was first calculated for the solemnity of the bringing of the ark to the city of David, and was afterwards sung at the feast of tabernacles. In it,

I. David calls upon all about him to give to God the glory of his goodness (Psa_118:1-4). 

II. He encourages himself and others to trust in God, from the experience he had had of God's power and pity in the great and kind things he had done for him (Psa_118:5-18). 

III. He gives thanks for his advancement to the throne, as it was a figure of the exaltation of Christ (Psa_118:19-23). 

IV. The people, the priests, and the psalmist himself, triumph in the prospect of the Redeemer's kingdom (Psa_118:24-29). In singing this psalm we must glorify God for his goodness, his goodness to us, and especially his goodness to us in Jesus Christ. — Henry 

Psa 118:1-18 — The account the psalmist here gives of his troubles is very applicable to Christ: many hated him without a cause; nay, the Lord himself chastened him sorely, bruised him, and put him to grief, that by his stripes we might be healed. God is sometimes the strength of his people, when he is not their song; they have spiritual supports, though they want spiritual delights. Whether the believer traces back his comfort to the everlasting goodness and mercy of God, or whether he looks forward to the blessing secured to him, he will find abundant cause for joy and praise. Every answer to our prayers is an evidence that the Lord is on our side; and then we need not fear what man can do unto us; we should conscientiously do our duty to all, and trust in him alone to accept and bless us. Let us seek to live to declare the works of God, and to encourage others to serve him and trust in him. Such were the triumphs of the Son of David, in the assurance that the good pleasure of the Lord should prosper in his hand. — MHCC

Psa 118:1-18 — It appears here, as often as elsewhere, that David had his heart full of the goodness of God. He loved to think of it, loved to speak of it, and was very solicitous that God might have the praise of it and others the comfort of it. The more our hearts are impressed with a sense of God's goodness the more they will be enlarged in all manner of obedience. In these verses,

I. He celebrates God's mercy in general, and calls upon others to acknowledge it, from their own experience of it (Psa_118:1): O give thanks unto the Lord, for he is not only good in himself, but good to you, and his mercy endures for ever, not only in the everlasting fountain, God himself, but in the never-failing streams of that mercy, which shall run parallel with the longest line of eternity, and in the chosen vessels of mercy, who will be everlasting monuments of it. Israel, and the house of Aaron, and all that fear God, were called upon to trust in God (Psa_115:9-11); here they are called upon to confess that his mercy endures for ever, and so to encourage themselves to trust in him, Psa_118:2-4. Priests and people, Jews and proselytes, must all own God's goodness, and all join in the same thankful song; if they can say no more, let them say this for him, that his mercy endures for ever, that they have had experience of it all their days, and confide in it for good things that shall last for ever. The praises and thanksgivings of all that truly fear the Lord shall be as pleasing to him as those of the house of Israel or the house of Aaron.

II. He preserves an account of God's gracious dealings with him in particular, which he communicates to others, that they might thence fetch both songs of praise and supports of faith, and both ways God would have the glory. David had, in his time, waded through a great deal of difficulty, which gave him great experience of God's goodness. Let us therefore observe here,

1. The great distress and danger that he had been in, which he reflects upon for the magnifying of God's goodness to him in his present advancement. There are many who, when they are lifted up, care not for hearing or speaking of their former depressions; but David takes all occasions to remember his own low estate. He was in distress (Psa_118:5), greatly straitened and at a loss; there were many that hated him (Psa_118:7), and this could not but be a great grief to one of an ingenuous spirit, that strove to gain the good affections of all. All nations compassed me about, Psa_118:10. All the nations adjacent to Israel set themselves to give disturbance to David, when he had newly come to the throne, Philistines, Moabites, Syrians, Ammonites, etc. We read of his enemies round about; they were confederate against him, and thought to cut off all succours from him. This endeavour of his enemies to surround him is repeated (Psa_118:11): They compassed me about, yea, they compassed me about, which intimates that they were virulent and violent, and, for a time, prevalent, in their attempts against him, and when put into disorder they rallied again and pushed on their design. They compassed me about like bees, so numerous were they, so noisy, so vexatious; they came flying upon him, came upon him in swarms, set upon him with their malignant stings; but it was to their own destruction, as the bee, they say, loses her life with her sting, Animamque in vulnere ponit - She lays down her life in the wound. Lord, how are those increased that trouble me! Two ways David was brought into trouble: -

(1.) By the injuries that men did him (Psa_118:13): Thou (O enemy!) hast thrust sore at me, with many a desperate push, that I might fall into sin and into ruin. Thrusting thou hast thrust at me (so the word is), so that I was ready to fall. Satan is the great enemy that thrusts sorely at us by his temptations, to cast us down from our excellency, that we may fall from our God and from our comfort in him; and, if Go had not upheld us by his grace, his thrusts would have been fatal to us.

(2.) By the afflictions which God laid upon him (Psa_118:18): The Lord has chastened me sore. Men thrust at him for his destruction; God chastened him for his instruction. They thrust at him with the malice of enemies; God chastened him with the love and tenderness of a Father. Perhaps he refers to the same trouble which God, the author of it, designed for his profit, that by it he might partake of his holiness (Heb_12:10, Heb_12:11); howbeit, men, who were the instruments of it, meant not so, neither did their heart think so, but it was in their heart to cut off and destroy, Isa_10:7. What men intend for the greatest mischief God intends for the greatest good, and it is easy to say whose counsel shall stand. God will sanctify the trouble to his people, as it is his chastening, and secure the good he designs; and he will guard them against the trouble, as it is the enemies' thrusting, and secure them from the evil they design, and then we need not fear.

This account which David gives of his troubles is very applicable to our Lord Jesus. Many there were that hated him, hated him without a cause. They compassed him about; Jews and Romans surrounded him. They thrust sorely at him; the devil did so when he tempted him; his persecutors did so when they reviled him; nay, the Lord himself chastened him sorely, bruised him, and put him to grief, that by his stripes we might be healed.

2. The favour God vouchsafed to him in his distress.

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(1.) God heart his prayer (Psa_118:5): “He answered me with enlargements; he did more for me than I was able to ask; he enlarged my heart in prayer and yet gave more largely than I desired.” He answered me, and set me in a large place (so we read it), where I had room to bestir myself, room to enjoy myself, and room to thrive; and the large place was the more comfortable because he was brought to it out of distress, Psa_4:1.

(2.) God baffled the designs of his enemies against him: They are quenched as the fire of thorns (Psa_118:12), which burns furiously for a while, makes a great noise and a great blaze, but is presently out, and cannot do the mischief that it threatened. Such was the fury of David's enemies; such is the laughter of the fool, like the crackling of thorns under a pot (Ecc_7:6), and such is the anger of the fool, which therefore is not to be feared, any more than his laughter is to be envied, but both to be pitied. They thrust sorely at him, but the Lord helped him (Psa_118:13), helped him to keep his feet and maintain his ground. Our spiritual enemies would, long before this, have been our ruin if God had not been our helper.

(3.) God preserved his life when there was but a step between him and death (Psa_118:18): “He has chastened me, but he has not given me over unto death, for he has not given me over to the will of my enemies.” To this St. Paul seems to refer in 2Co_6:9. As dying, and behold we live; as chastened, and not killed. We ought not therefore, when we are chastened sorely, immediately to despair of life, for God sometimes, in appearance, turns men to destruction, and yet says, Return; says unto them, Live.

This also is applicable to Jesus Christ. God answered him, and set him in a large place. He quenched the fire of his enemies; rage, which did but consume themselves; for through death he destroyed him that had the power of death. He helped him through his undertaking; and thus far he did not give him over unto death that he did not leave him in the grave, nor suffer him to see corruption. Death had no dominion over him.

3. The improvement he made of this favour.

(1.) It encouraged him to trust in God; from his own experience he can say, It is better, more wise, more comfortable, and more safe, there is more reason for it, and it will speed better, to trust in the Lord, than to put confidence in man, yea, though it be in princes, Psa_118:8, Psa_118:9. He that devotes himself to God's guidance and government, with an entire dependence upon God's wisdom, power, and goodness, has a better security to make him easy than if all the kings and potentates of the earth should undertake to protect him.

(2.) It enabled him to triumph in that trust.

[1.] He triumphs in God, and in his relation to him and interest in him (Psa_118:6): “The Lord is on my side. He is a righteous God, and therefore espouses my righteous cause and will plead it.” If we are on God's side, he is on ours; if we be for him and with him, he will be for us and with us (Psa_118:7): “The Lord takes my part, and stands up for me, with those that help me. He is to me among my helpers, and so one of them that he is all in all both to them and me, and without him I could not help myself nor could any friend I have in the world help me.” Thus (Psa_118:14), “The Lord is my strength and my song; that is, I make him so (without him I am weak and sad, but on him I stay myself as my strength, both for doing and suffering, and in him I solace myself as my song, by which I both express my joy and ease my grief), and, making him so, I find him so: he strengthens my heart with his graces and gladdens my heart with his comforts.” If God be our strength, he must be our song; if he work all our works in us, he must have all praise and glory from us. God is sometimes the strength of his people when he is not their song; they have spiritual supports when they want spiritual delights. But, if he be both to us, we have abundant reason to triumph in him; for, he be our strength and our song, he has become not only our Saviour, but our salvation; for his being our strength is our protection to the salvation, and his being our song is an earnest and foretaste of the salvation.

[2.] He triumphs over his enemies. Now shall his head be lifted up above them; for,

First, He is sure they cannot hurt him: “God is for me, and then I will not fear what man can do against me,” Psa_118:6. He can set them all at defiance, and is not disturbed at any of their attempts. “They can do nothing to me but what God permits them to do; they can do no real damage, for they cannot separate between me and God; they cannot do any thing but what God can make to work for my good. The enemy is a man, a depending creature, whose power is limited, and subordinate to a higher power, and therefore I will not fear him.” Who art thou, that thou shouldst be afraid of a man that shall die? Isa_51:12. The apostle quotes this, with application to all Christians, Heb_13:6. They may boldly say, as boldly as David himself, The Lord is my helper, and I will not fear what man shall do unto me; let him do his worst.

Secondly, He is sure that he shall be too hard for them at last: “I shall see my desire upon those that hate me (Psa_118:7); I shall see them defeated in their designs against me; nay, In the name of the Lord I will destroy them (Psa_118:10-12); I trust in the name of the Lord that I shall destroy them, and in his name I will go forth against them, depending on his strength, by warrant from him, and with an eye to his glory, not confiding in myself nor taking vengeance for myself.” Thus he went forth against Goliath, in the name of the God of Israel, 1Sa_17:45. David says this as a type of Christ, who triumphed over the powers of darkness, destroyed them, and made a show of them openly.

[3.] He triumphs in an assurance of the continuance of his comfort, his victory, and his life. First, Of his comfort (Psa_118:15): The voice of rejoicing and salvation is in the tabernacles of the righteous, and in mine particularly, in my family. The dwellings of the righteous in this world are but tabernacles, mean and movable; here we have no city, no continuing city. But these tabernacles are more comfortable to them than the palaces of the wicked are to them; for in the house where religion rules,

1. There is salvation; safety from evil, earnests of eternal salvation, which has come to this house, Luk_19:9.

2. Where there is salvation there is cause for rejoicing, for continual joy in God. Holy joy is called the joy of salvation, for in that there is abundant matter for joy.

3. Where there is rejoicing there ought to be the voice of rejoicing, that is, praise and thanksgiving. Let God be served with joyfulness and gladness of heart, and let the voice of that rejoicing be heard daily in our families, to the glory of God and encouragement of others. Secondly, Of his victory: The right hand of the Lord does valiantly (Psa_118:15) and is exalted; for (as some read it) it has exalted me. The right hand of God's power is engaged for his people, and it acts vigorously for them and therefore victoriously. For what difficulty can stand before the divine valour? We are weak, and act but cowardly for ourselves; but God is mighty, and acts valiantly for us, with jealousy and resolution, Isa_63:5, Isa_63:6. There is spirit, as well as strength, in all God's operations for his people. And, when God's right hand does valiantly for our salvation, it ought to be exalted in our praises. Thirdly, Of his life (Psa_118:17): “I shall not die by the hands of my enemies that seek my life, but live and declare the works of the Lord; I shall live a monument of God's mercy and power; his works shall be declared in me, and I will make it the business of my life to praise and magnify God, looking upon that as the end of my preservation.” Note, It is not worth while to live for any other purpose than to declare the works of God, for his honour and the encouragement of others to serve him and trust in him. Such as these were the triumphs of the Son of David in the assurance he had of the success of his undertaking and that the good pleasure of the Lord should prosper in his hand. — Henry

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{10} All nations compassed me about: but in the name of the LORD will I destroy them. {11} They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them. {12} They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them.

(Rev 20:7-10)  "And when the thousand years are expired, Satan shall be loosed out of his prison, {8} And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. {9} And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. {10} And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever."

(Psa 118:17)  "I shall not die, but live, and declare the works of the LORD."

(2 Cor 1:7-10)  "And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation. {8} For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: {9} But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: {10} Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us;"

(Psa 118:18)  "The LORD hath chastened me sore: but he hath not given me over unto death."

(2 Cor 4:7-10)  "But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. {8} We are troubled on every side, yet not distressed; we are perplexed, but not in despair; {9} Persecuted, but not forsaken; cast down, but not destroyed; {10} Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body."

(Psa 118:27)  "God is the LORD, which hath showed us light: bind the sacrifice with cords, even unto the horns of the altar."

(Rom 12:1-2)  "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. {2} And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God."

Psa 118:19-29 — Those who saw Christ's day at so great a distance, saw cause to praise God for the prospect. The prophecy, Psa_118:22, Psa_118:23, may refer to David's preferment; but principally to Christ.

1. His humiliation; he is the Stone which the builders refused: they would go on in their building without him. This proved the ruin of those who thus made light of him. Rejecters of Christ are rejected of God. 2. His exaltation; he is the chief Cornerstone in the foundation. He is the chief Top-stone, in whom the building is completed, who must, in all things, have the pre-eminence. Christ's name is Wonderful; and the redemption he wrought out is the most amazing of all God's wondrous works. We will rejoice and be glad in the Lord's day; not only that such a day is appointed, but in the occasion of it, Christ's becoming the Head. Sabbath days ought to be rejoicing days, then they are to us as the days of heaven. Let this Saviour be my Saviour, my Ruler. Let my soul prosper and be in health, in that peace and righteousness which his government brings. Let me have victory over the lusts that war against my soul; and let Divine grace subdue my heart. The duty which the Lord has made, brings light with it, true light. The duty this privilege calls for, is here set forth; the sacrifices we are to offer to God in gratitude for redeeming love, are ourselves; not to be slain upon the altar, but living sacrifices, to be bound to the altar; spiritual sacrifices of prayer and praise, in which our hearts must be engaged. The psalmist praises God, and calls upon all about him to give thanks to God for the glad tidings of great joy to all people, that there is a Redeemer, even Christ the Lord. In him the covenant of grace is made sure and everlasting. — MHCC

Psa 118:19-29 — We have here an illustrious prophecy of the humiliation and exaltation of our Lord Jesus, his sufferings, and the glory that should follow. Peter thus applies it directly to the chief priests and scribes, and none of them could charge him with misapplying it, Act_4:11. Now observe here,

I. The preface with which this precious prophecy is introduced, Psa_118:19-21.

1. The psalmist desires admission into the sanctuary of God, there to celebrate the glory of him that cometh in the name of the Lord: Open to me the gates of righteousness. So the temple-gates are called, because they were shut against the uncircumcised, and forbade the stranger to come nigh, as the sacrifices there offered are called sacrifices of righteousness. Those that would enter into communion with God in holy ordinances must become humble suitors to God for admission. And when the gates of righteousness are opened to us we must go into them, must enter into the holiest, as far as we have leave, and praise the Lord. Our business within God's gates is to praise God; therefore we should long till the gates of heaven be opened to us, that we may go into them to dwell in God's house above, where we shall be still praising him.

2. He sees admission granted him (Psa_118:20): This is the gate of the Lord, the gate of his appointing, into which the righteous shall enter; as if he had said, “The gate you knocked at is opened, and you are welcome. Knock, and it shall be opened unto you.” Some by this gate understand Christ, by whom we are taken into fellowship with God and our praises are accepted; he is the way; there is no coming to the Father but by him (Joh_14:6), he is the door of the sheep (Joh_10:9); he is the gate of the temple, by whom, and by whom only, the righteous, and they only, shall enter, and come into God's righteousness, as the expression is, Psa_69:27. The psalmist triumphs in the discovery that the gate of righteousness, which had been so long shut, and so long knocked at, was now at length opened.

3. He promises to give thanks to God for this favour (Psa_118:21): I will praise thee. Those that saw Christ's day at so great a distance saw cause to praise God for the prospect; for in him they saw that God had heard them, had heard the prayers of the Old Testament saints for the coming of the Messiah, and would be their salvation.

II. The prophecy itself, Psa_118:22, Psa_118:23. This may have some reference to David's preferment; he was the stone which Saul and his courtiers rejected, but was by the wonderful providence of God advanced to be the headstone of the building. But its principal reference is to Christ; and here we have, 1. His humiliation. He is the stone which the builders refused; he is the stone cut out of the mountain without hands, Dan_2:34. He is a stone, not only for strength, and firmness, and duration, but for life, in the building of the spiritual temple; and yet a precious stone (1Pe_2:6), for the foundation of the gospel-church must be sapphires, Isa_54:11. This stone was rejected by the builders, by the rulers and people of the Jews (Act_4:8, Act_4:10, Act_4:11); they refused to own him as the stone, the Messiah promised; they would not build their faith upon him nor join themselves to him; they would make no use of him, but go on in their building without him; they denied him in the presence of Pilate (Act_3:13) when they said, We have no king but Caesar. They trampled upon this stone, threw it among the rubbish out of the city; nay, they stumbled at it. This was a disgrace to Christ, but it proved the ruin of those that thus made light of him. Rejecters of Christ are rejected of God.

2. His exaltation. He has become the headstone of the corner; he is advanced to the highest degree both of honour and usefulness, to be above all, and all in all. He is the chief corner-stone in the foundation, in whom Jew and Gentile are united, that they may be built up one holy house. He is the chief top-stone in the corner, in whom the building is completed, and who must in all things have the pre-eminence, as the author and finisher of our faith. Thus highly has God exalted him, because he humbled himself; and we, in compliance with God's design, must make him the foundation of our hope, the centre of our unity, and the end of our living. To me to live is Christ.

3. The hand of God in all this: This is the Lord's doing; it is from the Lord; it is with the Lord; it is the product of his counsel; it is his contrivance. Both the humiliation and the exaltation of the Lord Jesus were his work, Act_2:23; Act_4:27, Act_4:28. He sent him, sealed him; his hand went with him throughout his whole undertaking, and from first to last he did his Father's will; and this ought to be marvellous in our eyes. Christ's name is Wonderful; and the redemption he wrought out is the most amazing of all God's works of wonder; it is what the angels desire to look into, and will be admiring to eternity; much more ought we to admire it, who owe our all to it. Without controversy, great is the mystery of godliness.

III. The joy wherewith it is entertained and the acclamations which attend this prediction.

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1. Let the day be solemnized to the honour of God with great joy (Psa_118:24): This is the day the Lord has made. The whole time of the gospel-dispensation, that accepted time, that day of salvation, is what the Lord has made so; it is a continual feast, which ought to be kept with joy. Or it may very fitly be understood of the Christian sabbath, which we sanctify in remembrance of Christ's resurrection, when the rejected stone began to be exalted; and so,

(1.) Here is the doctrine of the Christian sabbath: It is the day which the Lord has made, has made remarkable, made holy, has distinguished from other days; he has made it for man: it is therefore called the Lord's day, for it bears his image and superscription.

(2.) The duty of the sabbath, the work of the day that is to be done in his day: We will rejoice and be glad in it, not only in the institution of the day, that there is such a day appointed, but in the occasion of it, Christ's becoming the head of the corner. This we ought to rejoice in both as his honour and our advantage. Sabbath days must be rejoicing days, and then they are to us as the days of heaven. See what a good Master we serve, who, having instituted a day for his service, appoints it to be spent in holy joy.

2. Let the exalted Redeemer be met, and attended, with joyful hosannas, Psa_118:25, Psa_118:26.

(1.) Let him have the acclamations of the people, as is usual at the inauguration of a prince. Let every one of his loyal subjects shout for joy, Save now, I beseech thee, O Lord! This is like Vivat rex - Long live the king, and expresses a hearty joy for his accession to the crown, an entire satisfaction in his government, and a zealous affection to the interests and honour of it. Hosanna signifies, Save now, I beseech thee.

[1.] “Lord, save me, I beseech thee; let this Saviour be my Saviour, and, in order to that, my ruler; let me be taken under his protection and owned as one of his willing subjects. His enemies are my enemies; Lord, I beseech thee, save me from them. Send me an interest in that prosperity which his kingdom brings with it to all those that entertain it. Let my soul prosper and be in health, in that peace and righteousness which his government brings, Psa_72:3. Let me have victory over those lusts that war against my soul, and let divine grace go on in my heart conquering and to conquer.”

[2.] “Lord, preserve him, I beseech thee, even the Saviour himself, and send him prosperity in all his undertakings; give success to his gospel, and let it be mighty, through God, to the pulling down of strong-holds and reducing souls to their allegiance to him. Let his name be sanctified, his kingdom come, his will be done.” Thus let prayer be made for him continually, Psa_72:15. On the Lord's day, when we rejoice and are glad in his kingdom, we must pray for the advancement of it more and more, and its establishment upon the ruins of the devil's kingdom. When Christ made his public entry into Jerusalem he was thus met by his well-wishers (Mat_21:9): Hosanna to the Son of David; long live King Jesus; let him reign for ever.

(2.) Let the priests, the Lord's ministers, do their part in this great solemnity, Psa_118:26.

[1.] Let them bless the prince with their praises: Blessed is he that cometh in the name of the Lord. Jesus Christ is he that cometh - ho erchomenos, he that was to come and is yet to come again, Rev_1:8. He comes in the name of the Lord, with a commission from him, to act for him, to do his will and to seek his glory; and therefore we must say, Blessed be he that cometh; we must rejoice that he has come; we must speak well of him, admire him, and esteem him highly, as one we are eternally obliged to, call him blessed Jesus, blessed for ever, Psa_45:2. We must bid him welcome into our hearts, saying, “Come in, thou blessed of the Lord; come in by thy grace and Spirit, and take possession of me for thy own.” We must bless his faithful ministers that come in his name, and receive them for his sake, Isa_52:7; Joh_13:20. We must pray for the enlargement and edification of his church, for the ripening of things for his second coming, and then that he who has said, Surely I come quickly, would even so come.

[2.] Let them bless the people with their prayers: We have blessed you out of the house of the Lord. Christ's ministers are not only warranted, but appointed to pronounce a blessing, in his name, upon all his loyal subjects that love him and his government in sincerity, Eph_6:24. We assure you that in and through Jesus Christ you are blessed; for he came to bless you. “You are blessed out of the house of the Lord, that is, with spiritual blessings in heavenly places (Eph_1:3), and therefore have reason to bless him who has thus blessed you.”

3. Let sacrifices of thanksgiving be offered to his honour who offered for us the great atoning sacrifice, Psa_118:27. Here is,

(1.) The privilege we enjoy by Jesus Christ: God is the Lord who has shown us light. God is Jehovah, is known by that name, a God performing what he has promised and perfecting what he has begun, Exo_6:3. He has shown us light, that is, he has given us the knowledge of himself and his will. He has shined upon us (so some); he has favoured us, and lifted up upon us the light of his countenance; he has given us occasion for joy and rejoicing, which is light to the soul, by giving us a prospect of everlasting light in heaven. The day which the Lord has made brings light with it, true light.

(2.) The duty which this privilege calls for: Bind the sacrifice with cords, that, being killed, the blood of it may be sprinkled upon the horns of the altar, according to the law; or perhaps it was the custom (though we read not of it elsewhere) to bind the sacrifice to the horns of the altar while things were getting ready for the slaying of it. Or this may have a peculiar significancy here; the sacrifice we are to offer to God, in gratitude for redeeming love, is ourselves, not to be slain upon the altar, but living sacrifices (Rom_12:1), to be bound to the altar, spiritual sacrifices of prayer and praise, in which our hearts must be fixed and engaged, as the sacrifice was bound with cords to the horns of the altar, not to start back.

4. The psalmist concludes with his own thankful acknowledgments of divine grace, in which he calls upon others to join with him, Psa_118:28, Psa_118:29.

(1.) He will praise God himself, and endeavour to exalt him in his own heart and in the hearts of others, and this because of his covenant-relation to him and interest in him: “Thou art my God, on whom I depend, and to whom I am devoted, who ownest me and art owned by me; and therefore I will praise thee.”

(2.) He will have all about him to give thanks to God for these glad tidings of great joy to all people, that there is a Redeemer, even Christ the Lord. In him it is that God is good to man and that his mercy endures for ever; in him the covenant of grace is made, and in him it is made sure, made good, and made an everlasting covenant. He concludes this psalm as he began it (Psa_118:1), for God's glory must be the Alpha and Omega, the beginning and the end, of all our addresses to him. Hallowed by thy name, and thine is the glory. And this fitly closes a prophecy of Christ. The angels give thanks for man's redemption. Glory to God in the highest (Luk_2:14), for there is on earth peace, to which we must echo with our hosannas, as they did, Luk_19:38. Peace in heaven to us through Christ, and therefore glory in the highest. — Henry 

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(Psa 119:1-8 )  "ALEPH. Blessed are the undefiled in the way, who walk in the law of the LORD. {2} Blessed are they that keep his testimonies, and that seek him with the whole heart. {3} They also do no iniquity: they walk in his ways.

{4} Thou hast commanded us to keep thy precepts diligently. {5} O that my ways were directed to keep thy statutes! {6} Then shall I not be ashamed, when I have respect unto all thy commandments. {7} I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments. {8} I will keep thy statutes: O forsake me not utterly."

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Due to the length of this psalm, it will be provided separately here by according to it's  22 alphabetical  sections. Praise the LORD.

Psalms 119 - The various excellencies and important uses of the law or revelation of God.

This is another of the alphabetical or acrostic Psalms. It is divided into twenty-two parts, answering to the number of letters in the Hebrew alphabet. Every part is divided into eight verses; and each verse begins with that letter of the alphabet which forms the title of the part, e.g.: The eight first verses have א  aleph prefixed, the second eight ב  beth, each of the eight verses beginning with that letter; and so of the rest. All connection, as might be naturally expected, is sacrificed to this artificial and methodical arrangement.

It is not easy to give any general Analysis of this Psalm; it is enough to say that it treats in general on the privileges and happiness of those who observe the law of the Lord. That law is exhibited by various names and epithets tending to show its various excellences. Earnest prayers are offered to God for wisdom to understand it, and for grace to observe it faithfully. These particulars may be collected from the whole composition, and appear less or more in every part.

The words which express that revelation which God had then given to men, or some particular characteristic of it, are generally reckoned to be the ten following:

1.   Testimonies;
2.   Commandments,
3.   Precepts;
4.   Word;
5.   Law;
6.   Ways;
7.   Truth;
8.   Judgments;
9.   Righteousness;
10.   Statutes.

To these some add the following:

1.   Faithfulness,
2.   Judgment;
3.   Name; but these are not used in the sense of the other ten words.

I believe it is almost universally asserted that in every verse of this Psalm one or other of those ten words is used, except in Psa_119:122; but on a closer inspection we shall find that none of them is used in the above sense in Psa_119:84 (note), Psa_119:90 (note), Psa_119:121 (note), Psa_119:122 (note), Psa_119:132 (note).

To save myself unnecessary repetition, and the reader time and trouble, I shall here, once for all, explain the above words, which the reader will do well to keep in remembrance.

I.   The Law, תורה  Torah, from ירה  yarah, to direct, guide, teach, make straight, or even, point forward; because it gutdes, directs, and instructs in the way of righteousness; makes our path straight, shows what is even and right, and points us onward to peace, truth, and happiness. It is even our school master to bring us to Christ, that we may be justified through faith; and by it is the knowledge of sin.

II.   Statutes, חקים  Chukkim, from חק  chak, to mark, trace out, describe, and ordain; because they mark out our way describe the line of conduct we are to pursue and order or ordain what we are to observe.

III.   Precepts, פקודים  Pikkudim, from פקד  pakad, to take notice or care of a thing, to attend, have respect to, to appoint, to visit; because they take notice of our way, have respect to the whole of our life and conversation, superintend, overlook, and visit us in all the concerns and duties of life.

IV.   Commandments, מצות  Mitsvoth, from צוה  tassah to command, order, ordain; because they show us what we should do, and what we should leave undone, and exact our obedience.

V.   Testimonies, עדות  Edoth, from עד  ad, denoting beyond, farther, all along, to bear witness, or testimony. The rites and ceremonies of the law; because they point out matters beyond themselves, being types and representations of the good things that were to come.

VI.   Judgments, משפטים  Mishpatim, from שפט  shaphat, to judge, determine, regulate, order, and discern, because they judge concerning our words and works; show the roses by which they should be regulated; and cause us to discern what is right and wrong, and decide accordingly.
VII.   Truth, אמונה  Emunah, from אמן  aman, to make steady, constant, to settle, trust, believe. The law that is established steady, confirmed, and ordered in all things, and sure; which should be believed on the authority of God, and trusted to as an infallible testimony from Him who cannot lie nor deceive.

VIII.   Word, דבר  dabar, from the same root, to discourse, utter one’s sentiments, speak consecutively and intelligibly; in which it appears to differ from מלל  malal, to utter articulate sounds. Any prophecy or immediate communication from heaven, as well as the whole body of Divine revelation, is emphatically called דבר יהוה  debar Yehovah, the word of Jehovah. On the same ground we call the whole Old and New Testament The Word of the Lord, as we term the volume in which they are contained The Bible-The Book. In his revelation God speaks to man; shows him, in a clear, concise, intelligible, and rational way, his interest, his duty, his privileges; and, in a word, the reasonable service that he requires of him.

IX.   Way, דרך  Debech, from the same root, to proceed, go on, walk, tread. The way in which God goes in order to instruct and save man; the way in which man must tread in order to be safe, holy, and happy. God’s manner of acting or proceeding in providence and grace; and the way that man should take in order to answer the end of his creation and redemption.

X.   Righteousness, צדקה  Tsedakah from צדק  tsadak, to do justice, to give full weight. That which teaches a man to give to all their due; to give God his due, Man his due, and Himself his due; for every man has duties to God, his neighbor, and himself, to perform. This word is applied to God’s judgments, testimonies, and commandments; they are all righteous, give to all their due, and require what is due from every one.

The three words, which some add here, are,

The first is Faithfulness, אמונה  Emunah: but see this under No. VII., nor does it appear in Psa_119:90, where it occurs, to be used as a characteristic of God’s law, but rather his exact fulfillment of his promises to man.

The second is Judgment, משפט  mishpat. See this under No. VI.: it occurs in Psa_119:84 and Psa_119:121 : “When wilt thou execute judgment,” etc.; but is not used in those places as one of the ten words.

The third is Name, שם  shem, see Psa_119:132 : but this is no characteristic of God’s law; it refers here simply to himself. Those that love thy Name is the same as those that love Thee. Bishop Nicholson inserts promises among the ten words: but this occurs no where in the Psalm.

We might, and with much more propriety, add a fourth, אמרה  Imrah, from אמר  amar, to branch out, spread, or diffuse itself, as the branches of a tree, and which is often used for a word spoken, a speech. This often occurs in the Psalm: and we regularly translate it word, and put no difference or distinction between it and דבר  dabar, No. VIII.: but it is not exactly the sane; דבר  dabar may apply more properly to history, relation, description and such like; while, אמרתך  imrathecha, thy word, may mean an immediate oracle, delivered solemnly from God to his prophet for the instruction of men. But the two words appear often indifferently used; and it would not be easy to ascertain the different shades of meaning between these two roots.

Having thus far introduced the Psalm to the reader’s attention, I should probably speak at large of the elegance of its composition, and the importance and utility of its matter. Like all other portions of Divine revelation, it is elegant, important, and useful; and while I admire the fecundity of the psalmist’s genius, the unabating flow of his poetic vein, his numerous synonyms, and his copia verborum, by which he is enabled to expand, diversify, and illustrate the same idea; presenting it to his reader in all possible points of view, so as to render it pleasing, instructive, and impressive; I cannot rob the rest of the book of its just praise by setting this, as many have done, above all the pieces it contains. It is by far the largest, the most artificial, and most diversified; yet, in proportion to its length, it contains the fewest ideas of any Psalm in the Book.

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Several of the ancients, particularly the Greek fathers, have considered it as an abridgement of David’s life; in which he expresses all the states through which he had passed; the trials, persecutions, succours, and encouragements he had received. The Latin fathers perceive in it all the morality of the Gospel, and rules for a man’s conduct in every situation of life. Cassiodorus asserts that it contains the sentiments of the prophets, apostles, martyrs, and all the saints. In the introduction to the Book of Psalms I have conjectured that many of them were composed from notes taken at different times, and in widely different circumstances; hence the different states described in the same Psalm, which could not have been at one and the same time the experience of the same person. It is most likely that this Psalm was composed in this way, and this, as well as its acrostical arrangement, will account for its general want of connection.

Though the most judicious interpreters assign it to the times of the Babylonish captivity; yet there are so many things in it descriptive of David’s state, experience, and affairs, that I am led to think it might have come from his pen; or if composed at or under the captivity, was formed out of his notes and memoranda.

I shall now make short remarks on the principal subjects in each part; and, at the end of each, endeavor by the Analysts to show the connection which the eight verses of each have among themselves, and the use which the reader should make of them. In all the Versions except the Chaldee this Psalm is numbered 118. — Clarke

Psalms 119 — Title. - There is no title to this Psalm, neither is any author's name mentioned. It is The Longest Psalm, and this is a sufficiently distinctive name for it. It equals in bulk twenty-two Psalms of the average length of the Songs of Degrees. Nor is it long only; for it equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four-square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought. Using only a Jew words, tire writer has produced permutations and combinations of meaning which display his holy familiarity with his subject, and the sanctified ingenuity of his mind. He never repeats himself; for if the same sentiment recurs it is placed in a fresh connection, and so exhibits another interesting shade of meaning. The more one studies it the fresher it becomes. As those who drink the Nile water like it better every time they take a draught, so does this Psalm become the more full and fascinating the oftener you turn to it. It contains no idle word; the grapes of this cluster are almost to bursting lull with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky. Again and again have we cried while studying it, “Oh the depths!” Yet these depths are hidden beneath an apparent simplicity, as Augustine has well and wisely said, and this makes the exposition all the more difficult. Its obscurity is hidden beneath a veil of light, and hence only those discover it who are in thorough earnest, not only to look on the word, but, like the angels, to look into it.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet. Besides which, there are multitudes of appositions of sense, and others of those structural formalities with which the oriental mind is pleased, - formalities very similar to those in which our older poets indulged. The Holy Spirit thus deigned to speak to men in farms which were attractive to the attention and helpful to the memory. He is often plain or elegant in his manner, but he does not disdain to be quaint or formal if thereby his design of instruction can be the more surely reached. He does not despise even contracted and artificial modes of speech, if by their use he can fix this teaching upon the mind. Isaac Taylor has worthily set forth the lesson of this fact: - “In the strictest sense this composition is conditioned; nevertheless in the highest sense is it an utterance of spiritual life; and in thus finding these seemingly opposed elements, intimately commingled as they are throughout this Psalm, a lesson full of meaning is silently conveyed to those who shall receive it - that the conveyance of the things of God to the human spirit is in no way damaged or impeded, much less is it deflected or vitiated by its subjugation to those modes of utterance which most of all bespeak their adaptation to the infancy and the childlike capacity of the recipient.”

Author. - The fashion among modern writers is, as far as possible, to take every Psalm from David. As the critics of this school are usually unsound in doctrine and unspiritual in tone, we gravitate in the opposite direction, from a natural suspicion of everything which comes from so unsatisfactory a quarter. We believe that David wrote this Psalm. It is Davidic in tone and expression, and it tallies with David's experience in many interesting points. In our youth our teacher called it “David's pocket book,” and we incline to the opinion then expressed that here we have the royal diary written at various times throughout a long life. No, we cannot give up this Psalm to the enemy. “This is David's spoil.” After long reading an author one gets to know his style, and a measure of discernment is acquired by which his composition is detected even if his name be concealed; we feel a kind of critical certainty that the hand of David is in this thing, yea, that it is altogether his own.

Subject. - The one theme is the word of the Lord. The Psalmist sets his subject in many lights, and treats of it in divers ways, but he seldom omits to mention the word of the Lord in each verse under some one or other of the many names by which he knows it; and even if the name be not there, the subject is still heartily pursued in every stanza. He who wrote this wonderful song was saturated with those books of Scripture which he possessed. Andrew Bonar tells of a simple Christian in a farmhouse who had meditated the Bible through three times. This is precisely what this Psalmist had done, - he had gone past reading into meditation. Like Luther, David had shaken every fruit-tree in God's garden, and gathered golden fruit therefrom. “The most,” says Martin Boos, “read their Bibles like cows that stand in the thick grass, and trample under their feet the finest flowers and herbs.” It is to be feared that we too often do the like. This is a miserable way of treating the pages of inspiration. May the Lord prevent us from repeating that sin while reading this precious Psalm,

There is an evident growth in the subject matter. The earlier verses are of such a character as to lend themselves to the hypothesis that the author was a young man, while many of the later passages could only have suggested themselves to age and wisdom. In every portion, however, it is the fruit of deep experience, careful observation, and earnest meditation. If David did not write it, there must have lived another believer of exactly the same order of mind as David, and he must have addicted himself to psalmody with equal ardour, and have been an equally hearty lover of Holy Writ.

Our best improvement of this sacred composition will come through getting our minds into intense sympathy with its subject. In order to this, we might do well to commit it to memory. Philip Henry's daughter wrote in her diary, “I have of late taken some pains to learn by heart Psalm 119, and have made some progress therein.” She was a sensible, godly woman. Having done this, we should consider the fulness, certainty, clearness, and sweetness of the word of God, since by such reflections we are likely to be stirred up to a warm affection for it. What favoured beings are those to whom the Eternal God has written a letter in his own hand and style. What ardour of devotion, what diligence of composition can produce a worthy eulogium for the divine testimonies! If ever one such has fallen from the pen of man it is thisPsa_119:1, which might well be called the holy soul's soliloquy before an open Bible.

This sacred ode is a little Bible, the Scriptures condensed, a mass of Bibline, Holy Writ rewritten in holy emotions and actions. Blessed are they who can read and understand these saintly aphorisms; they shall find golden apples in this true Hesperides, and come to reckon that this Psalm, like the whole Scripture which it praises, is a pearl island, or, better still, a garden of sweet flowers.  — Psalms

[daniel1212av]

Psalms 119 - This is a psalm by itself, like none of the rest; it excels them all, and shines brightest in this constellation. It is much longer than any of them more than twice as long as any of them. It is not making long prayers that Christ censurers, but making them for a pretence, which intimates that they are in themselves good and commendable. It seems to me to be a collection of David's pious and devout ejaculations, the short and sudden breathings and elevations of his soul to God, which he wrote down as they occurred, and, towards the latter end of his time, gathered out of his day-book where they lay scattered, added to them many like words, and digested them into this psalm, in which there is seldom any coherence between the verses, but, like Solomon's proverbs, it is a chest of gold rings, not a chain of gold links. And we may not only learn, by the psalmist's example, to accustom ourselves to such pious ejaculations, which are an excellent means of maintaining constant communion with God, and keeping the heart in frame for the more solemn exercises of religion, but we must make use of the psalmist's words, both for the exciting and for the expressing of our devout affections; what some have said of this psalm is true, “He that shall read it considerately, it will either warm him or shame him.” The composition of it is singular and very exact. It is divided into twenty-two parts, according to the number of the letters of the Hebrew alphabet, and each part consists of eight verses, all the verses of the first part beginning with Aleph, all the verses of the second with Beth, and so on, without any flaw throughout the whole psalm. Archbishop Tillotson says, It seems to have more of poetical skill and number in it than we at this distance can easily understand. Some have called it the saints' alphabet; and it were to be wished we had it as ready in our memories as the very letters of our alphabet, as ready as our A B C. Perhaps the penman found it of use to himself to observe this method, as it obliged him to seek for thoughts, and search for them, that he might fill up the quota of every part; and the letter he was to begin with might lead him to a word which might suggest a good sentence; and all little enough to raise any thing that is good in the barren soil of our hearts. However, it would be of use to the learners, a help to them both in committing it to memory and in calling it to mind upon occasion; by the letter the first word would be got, and that would bring in the whole verse; thus young people would the more easily learn it by heart and retain it the better even in old age. If any censure it as childish and trifling, because acrostics are now quite out of fashion, let them know that the royal psalmist despises their censure; he is a teacher of babes, and, if this method may be beneficial to them, he can easily stoop to it; if this to be vile, he will be yet more vile.

II. The general scope and design of it is to magnify the law, and make it honourable; to set forth the excellency and usefulness of divine revelation, and to recommend it to us, not only for the entertainment, but for the government, of ourselves, by the psalmist's own example, who speaks by experience of the benefit of it, and of the good impressions made upon him by it, for which he praises God, and earnestly prays, from first to last, for the continuance of God's grace with him, to direct and quicken him in the way of his duty. There are ten different words by which divine revelation is called in this psalm, and they are synonymous, each of them expressive of the whole compass of it (both that which tells us what God expects from us and that which tells us that we may expect from him) and of the system of religion which is founded upon it and guided by it. The things contained in the scripture, and drawn from it, are here called,

1. God's law, because they are enacted by him as our Sovereign.

2. His way, because they are the rule both of his providence and of our obedience.

3. His testimonies, because they are solemnly declared to the world and attested beyond contradiction.

4. His commandments, because given with authority, and (as the word signifies) lodged with us as a trust.

5. His precepts, because prescribed to us and not left indifferent.

6. His word, or saying, because it is the declaration of his mind, and Christ, the essential eternal Word, is all in all in it.

7. His judgments, because framed in infinite wisdom, and because by them we must both judge and be judged.

8. His righteousness, because it is all holy, just, and good, and the rule and standard of righteousness.

9. His statutes, because they are fixed and determined, and of perpetual obligation. His truth, or faithfulness, because the principles upon which the divine law is built are eternal truths. And I think there is but one verse (it is Psa_119:122) in all this long psalm in which there is not one or other of these ten words; only in three or four they are used concerning God's providence or David's practice (as Psa_119:75, Psa_119:84, Psa_119:121), and Psa_119:132 they are called God's name. The great esteem and affection David had for the word of God is the more admirable considering how little he had of it, in comparison with what we have, no more perhaps in writing than the first books of Moses, which were but the dawning of this day, which may shame us who enjoy the full discoveries of divine revelation and yet are so cold towards it. In singing this psalm there is work for all the devout affections of a sanctified soul, so copious, so various, is the matter of it. We here find that in which we must give glory to God both as our ruler and great benefactor, that in which we are to teach and admonish ourselves and one another (so many are the instructions which we here find about a religious life), and that in which we are to comfort and encourage ourselves and one another, so many are the sweet experiences of one that lived such a life. Here is something or other to suit the case of every Christian. Is any afflicted? Is any merry? Each will find that here which is proper for him. And it is so far from being a tedious repetition of the same thing, as may seem to those who look over it cursorily, that, if we duly meditate upon it, we shall find almost every verse has a new thought and something in it very lively. And this, as many other of David's psalms, teaches us to be sententious in our devotions, both alone and when others join with us; for, ordinarily, the affections, especially of weaker Christians, are more likely to be raised and kept by short expressions, the sense of which lies in a little compass, than by long and laboured periods. — Henry