Exegetical and Hermeneutical Commentary of Psalms 117:1
O praise the LORD, all ye nations: praise him, all ye people.
1. Praise Jehovah, all ye nations,
Laud him all ye peoples.
Two different words for praise are used.
Fuente: The Cambridge Bible for Schools and Colleges
O praise the Lord, all ye nations – The idea is that God has a claim to universal worship, and that all the nations of the earth are under obligations to adore him as the true God. He is not the God of the Hebrew people only, but of all people; his praise should be celebrated not merely by one nation, but by all. This is one of the passages in the Old Testament, anticipating what is more fully disclosed in the New Testament, in which the sacred writer extends his vision beyond the narrow boundaries of Judea, and looks to the world, the whole world, as the theater on which the true religion was to be displayed, and for which it was designed. It is language such as would be indited by the Spirit of inspiration on the supposition that the time would come when the barrier between Jews and Gentiles would be broken down, and when all the nations of the earth would be in the possession of the true religion, and would unite in the worship of the same God. This doctrine, however, was not fully made known until the coming of the Redeemer. The announcement of this was made by the Redeemer himself (compare Mat 8:11; Mat 12:21; Mat 28:19); it was the occasion of no small part of the trouble which the Apostle Paul had with his countrymen (compare Act 13:46; Act 18:6; Act 21:21; Act 22:21; Act 26:20, Act 26:23); it was one of the doctrines which Paul especially endeavored to establish, as a great truth of Christianity, that all the barriers between the nations were to be broken down, and the Gospel proclaimed to all people alike, Rom 3:29; Rom 9:24, Rom 9:30; Rom 11:11; Rom 15:9-11, Rom 15:16, Rom 15:18; Gal 2:2; Eph 2:11-18; Eph 3:1-9. It is under the gospel that this language becomes especially appropriate.
Praise him, all ye people – People of all lands. The word here rendered praise – shabach – means properly to soothe, to still, to restrain – as, for example, billows Psa 89:9; and then, to praise, as if to soothe with praises – mulcere laudibus, Pacuv. The idea of soothing or mitigating, however, is not necessarily in the word, but it may be understood in the general sense of praise. We may in fact often soothe or appease people – angry, jealous, suspicious people – by skillful flattery or praise – for there are few, even when under the influence of anger or hatred, who may not thus be approached, or who do not value praise and commendation more than they do the indulgence of passion; but we cannot hope thus to appease the anger of God. We approach him to utter our deep sense of his goodness, and our veneration for his character; we do not expect to turn him from anger to love – to make him forget his justice or our sins – by soothing flattery.
Fuente: Albert Barnes’ Notes on the Bible
Psa 117:1-2
O praise the Lord, all ye nations: praise Him, all ye people.
An exhortation to praise God for His goodness
1. In Gods worship it is not always necessary to be long; few words sometimes say what is sufficient, as this short psalm giveth us to understand.
2. The conversion of the Gentiles was foreseen and foretold long before the Jews were rejected, as this exhortation directed unto them, and prophesying of their praising God doth give evidence.
3. Invitation of any to the fellowship of Gods worship, and in special unto praise and thanksgiving, is an invitation to them to renounce their sinful course, and to subject themselves unto God in Christ, and to embrace the offer of His grace, that so they may join with the Church in the song of praises.
4. Yea, this invitation to all the nations to praise God, set down in Scripture, is a prophecy which was to take effect in all the elect Gentiles in all nations, for so reasoneth the apostle (Rom 15:11) from this place.
5. Albeit there be matter of praise unto God in Himself, though we should not be partakers of any benefit from Him, yet the Lord doth give His people cause to praise Him for favours to them in their own particular.
6. There is no less reason to praise God for what He hath promised, than for what He hath given already.
7. As Gods kindness and truth are the pillars of our salvation, so also are they the matter of our praise, which always go together, and run in the same channel toward the same persons, and do run abundantly and for ever together.
8. All they who hear of God are bound to praise God. (D. Dickson.)
Worship the duty of all peoples
I. All peoples are to worship the same god.
1. All are identical in spiritual condition. They all have a capacity to form a conception of the same God, and the same tendency to reverence and adore.
2. All have identical moral relationships. “In Him all live and move and have their being.”
3. All should have identical controlling sympathies. Thus true worship becomes the unifying force of the race.
II. All peoples are to worship the same God for the same reason.
1. His kindness to all.
2. His faithfulness to all. God is truth, hence He never alters. Error is like the clouds, never shifting; truth, like the sun, continues the same from age to age. (D. Thomas, D.D.)
Universal adaptability of Christianity
Christianity alone, of all so-called faiths, overleaps all geographical limits and lives in all centuries. It alone wins its trophies and bestows its gifts on all sorts and conditions of men. Other plants which the “Heavenly Father hath not planted,” have their zones of vegetation and die outside certain degrees of latitude; but the seed of the kingdom is like corn, an exotic nowhere, for wherever man lives it will grow, and yet an exotic everywhere, for it came down from Heaven. Other food requires an educated palate for its appreciation, but any hungry man in any land will relish bread. For every soul on earth this living, dying love of the Lord Jesus Christ addresses itself to and satisfies his deepest wants. It is the bread which gives life to the world. (A. Maclaren, D.D.)
.
Psa 118:1-29
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM CXVII
The psalmist calls upon the nations of the world to praise the
Lord for his mercy and kindness, and for the fulfilment of his
promises, 1, 2.
NOTES ON PSALM CXVII
This is the shortest Psalm in the whole collection; it is written as a part of the preceding in thirty-two of Kennicott’s and De Rossi’s MSS., and is found thus printed in some ancient editions. The whole Psalm is omitted in one of Kennicott’s and in two of De Rossi’s MSS. It celebrates the redemption from the Babylonish captivity, the grand type of the redemption of the world by our Lord Jesus.
The Syriac says: “It was spoken concerning Ananias and his followers when they came out of the furnace; but it also foretells the vocation of the Gentiles by the preaching of the Gospel.” In this way St. Paul applies it, Ro 15:11.
Verse 1. O praise the Lord, all ye nations] Let all the Gentiles praise him, for he provides for their eternal salvation.
Praise him, all ye people.] All ye Jews, praise him; for ye have long been his peculiar people. And while he sends his Son to be a light to the Gentiles, he sends him also to be the glory of his people Israel.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Acknowledge the true God, and serve him only, and cast away all your idols.
Fuente: English Annotations on the Holy Bible by Matthew Poole
O praise the Lord, all ye nations,…. The Lord having chosen, and Christ having redeemed, some out of every kindred, tongue, people, and nation; and the Gospel being sent and preached to all nations, and some of each being called and converted by the Spirit of God; they are excited to praise the Lord, Jehovah, Father, Son and Spirit, for their several acts of divine grace and kindness towards them, in choosing, redeeming, and sanctifying them; and in favouring them with the Gospel, and the ordinances of it, and with his gracious presence in them; and in supplying them with his grace, and giving them a right unto and meetness for eternal glory; for all which praise should be given to the Lord;
praise him, all ye people; ye people of God in the several nations of the world; not the Jews only, but the Gentiles also: the same thing is repeated in different words, for the greater certainty and confirmation of it; that this should be, the work and exercise of the Gentiles in Gospel times, and expresses eagerness and vehemence to stir them up to it. A different word is here used for “praise” than in the former clause; and which is more frequently used in the Chaldee, Syriac, Arabic, and Ethiopic languages; and signifies the celebration of the praises of God with a high voice.
Fuente: John Gill’s Exposition of the Entire Bible
The thanksgiving Psalm ending in Hallelujah is followed by this shortest of all the Psalms, a Hallelujah addressed to the heathen world. In its very brevity it is one of the grandest witnesses of the might with which, in the midst of the Old Testament, the world-wide mission of the religion of revelation struck against or undermined the national limitation. It is stamped by the apostle in Rom 15:11 as a locus classicus for the fore-ordained ( gnadenrathschlussmssig ) participation of the heathen in the promised salvation of Israel.
Even this shortest Psalm has its peculiarities in point of language. (Aramaic , Arabic umam ) is otherwise alien to Old Testament Hebrew. The Old Testament Hebrew is acquainted only with as an appellation of Ismaelitish of Midianitish tribes. are, as in Psa 72:11, Psa 72:17, all peoples without distinction, and all nations without exception. The call is confirmed from the might of the mercy or loving-kindness of Jahve, which proves itself mighty over Israel, i.e., by its intensity and fulness superabundantly covering ( as in Psa 103:11; cf. , Rom 5:20, , 1Ti 1:14) human sin and infirmity; and from His truth, by virtue of which history on into eternity ends in a verifying of His promises. Mercy and truth are the two divine powers which shall one day be perfectly developed and displayed in Israel, and going forth from Israel, shall conquer the world.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| All Nations Admonished to Praise God. | |
1 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.
There is a great deal of gospel in this psalm. The apostle has furnished us with a key to it (Rom. xv. 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, v. 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. v. 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 (Ps. ii. 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. xiii. 11. See Rev 7:9; Rev 7:10.
II. The unsearchable riches of gospel-grace, which are to be the matter or our praise, v. 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 (Amos v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 117
Universal Adoration
Scripture v. 1,2:
Verse 1 Is a call from God, arid from Israel, for all nations, even Gentiles, to praise or adore the Living Jehovah God. They never did this before the Lord Jesus came; Though called to do so because of who He was and what His mercy and truth displayed to all men. So should all do so today, La 3:22,23; Act 17:28.
Verse 2 asserts that all men, of all races, should praise the Lord because of two things:
1) First, “His merciful kindness is great toward us,” and 2) Second, “The truth of the Lord (as a compass and guide) endureth forever,” a trustworthy basis for the Psalmist and Israel’s cry to all peoples and nations, ‘Praise ye the Lord.”
The gospel has been and is being preached to all nations, as the Lord mandated His church to do, till He comes again, an occasion for continual Praise to the Lord from all nations today, Mat 28:18-20; Mar 16:15; Luk 24:47-51; Joh 20:21; Act 1:8.
Paul quoted this entire Psalm in illustrating to the Roman brethren that Jew and Gentile are one (spiritually) in Jesus Christ, Rom 15:8-12.
Fuente: Garner-Howes Baptist Commentary
1 Praise Jehovah, all ye nations. The Holy Spirit having, by the mouth of the prophet, exhorted all nations to celebrate the praises of God’s mercy and faithfulness, Paul, in his Epistle to the Romans, very justly considers this as a prediction respecting the calling of the whole world, (Rom 15:11.) How can unbelievers be qualified for praising God, who, though not entirely destitute of his mercy, yet are insensible of it, and are ignorant of his truth? It would therefore serve no purpose for the prophet to address the heathen nations, unless they were to be gathered together in the unity of the faith with the children of Abraham. There is no ground for the censorious attempting, by their sophistical arguments, to refute the reasoning of Paul. I grant that the Holy Spirit elsewhere calls upon the mountains, rivers, trees, rain, winds, and thunder, to resound the praises of God, because all creation silently proclaims him to be its Maker. It is in a different manner that he is praised by his rational creatures. The reason assigned is, that God’s mercy and truth furnish materials for celebrating his praises. Besides, the prophet does not mean that God shall be praised everywhere by the Gentiles, because the knowledge of his character is confined to a small portion of the land of Judea, but because it was to be spread over the whole world. First, he enjoins God to be praised, because his goodness is increased, or strengthened, for the Hebrew term admits of both meanings. Secondly, because his truth remains steadfast for ever How, then, are those qualified to celebrate his praises, who, with brutal insensibility, pass over his goodness, and shut their ears against his heavenly doctrine?
Fuente: Calvin’s Complete Commentary
INTRODUCTION
1. Authorship, &c., unknown.
2. Probably a liturgical introduction to, or dismissal from, a service, either by separate choirs or the whole people.
3. The lyrical expression of the consciousness of the Old Testament Church, that it was the object of the special and everlasting care of God; that the former proceeded from His mercy, the latter from His truth; and that for this very reason Jehovah is the worthy object of praise for all peoples.Moll. In Rom. 15:11, the Apostle developes the idea which is the germ of the Psalm; it calls upon the heathen to praise God for His mercy and truth exhibited to His chosen, in which the heathen will one day share. (Deu. 32:43.) It expresses all the elements of a Messianic Psalm.Speakers Com.
MANS RECOGNITION OF GODS GOODNESS
(Psa. 117:1-2)
Some of the Jewish writers confess that this Psalm refers to the Kingdom of the Messiah; that it consists of two verses to signify that then God would be glorified by two sorts of peopleby the Jews according to the law of Moses, and by the Gentiles according to the seven precepts of the son of Noahwhich should make one Church, as these two verses make one Psalm. Notice
I. That Gods goodness is manifested to meet mans need. Men everywhere need mercy and truth. All need is represented here.
1. Man needs Gods mercy. Jew and Gentile alike need forbearance and redemption; for all have sinned and come short of the glory of God. Gods merciful kindness is great
(1) in forbearing to punish;
(2) in the gift of His Son;
(3) in the mission of His Spirit;
(4) in the establishment of His Church;
(5) in its comprehensiveness;
(6) in its regenerating and glorifying power.
2. Man needs Gods truth. The provision for that is, His truth endureth for ever. This may mean Gods word, or Gods fidelity to His word. Both are true. Consider the state of the world without the Bible. Natural religion is only known when Bible light is thrown upon nature. Man needs
(1) the true knowledge of God;
(2) guidance in his duty;
(3) comfort in his trouble;
(4) a revelation of his hereafter. Nothing supplies that need but Gods truth. From that truth God has never swerved. He has never repealed it. He has ever fulfilled it. What was truth to Adam, Abraham, Moses, David, Paul, is truth to us, and will be throughout the ages.
II. That the divine goodness shall be universally recognised.
1. Why? Because
(1) it deserves to be.
(2) Because the order of things destines it to be. It was so at the beginning; it must be so at the end.
2. By whom?
(1.) By the Jews. The Cross is now a stumbling-block because the veil is on their hearts (Romans 11). But that veil will be removed, and all Israel will be saved.
(2.) By the Gentiles, to many of whom both the Cross and its revelation are foolishness. They shall yet confess it to be the wisdom of God. At the name of Jesus every knee shall bow, and every tongue shall confess that Christ is the Light to lighten the Gentiles, and the glory of His people Israel.
3. How? By praising God.
(1.) Gratitude.
(2.) Consecration.
III. That universal recognition will characterise the redeemed and glorified Church for ever. (Rev. 7:4-12; Rev. 9:5-6.)
IN CONCLUSION.(i.) When is the implied prophecy of our text to be fully realised? Apart from the speculations of ingenious commentators, and the tabulations of prophetic almanacs, it will be
(1) In Gods own time.
(2) In the right time. And
(3) It is not for us to know the times and the seasons, &c. (ii.) How is the prophecy of our text to be fulfilled? By earnest Christian testimony. The means are efficient: The Gospel is the power of God unto salvation, &c. The means are consecrated: Go ye into all the world, &c. The means are permanent; The everlasting Gospel. We have no warrant for the belief that the presence of the King will effect that for which the power and influence of the crucified and risen Saviour are not equal. Christian men, put on your strength. Vitalise and increase your agencies. Work in faith. Jesus shall reign, &c.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 117
DESCRIPTIVE TITLE
All Nations Invited to Join in Israels Tribute of Praise.
ANALYSIS
By Synonyms of Unmistakable Universality, All Nations are Invited to Praise Jehovah for his Kindness and Faithfulness to Israel.
(P.R.I.) Praise ye Yah!
1
Praise Jehovah all ye nations,
laud him all ye tribes of men:
2
For his kindness hath prevailed over us,
and the truth of Jehovah is to the ages.
(Nm.)[572]
[572] See Psalms 118 (beginning).
PARAPHRASE
Psalms 117
Praise the Lord, all nations everywhere. Laud Him, all the peoples of the earth,
2 For He loves us very dearly, and His truth endures. Praise the Lord.
EXPOSITION
This is the shortest psalm, and it has frequently been described as the grandest: it certainly is very significant. On the one hand, its appeal for universal praise to Jehovah is unequivocal: in the other, the ground of that appeal is abundantly worthy, though perhaps not at once perceived to be so special as it really is. As soon, however, as due prominence is given to the undoubted factsthat Israel as a nation is the speaker giving this invitation to the other nations of the earth; that the invitation comes from the heart of a nation met in solemn festival especially to memorialise and celebrate the Divinely achieved triumphs of her own history; and then the precise terms are given their proper value by which the especial reason for universal praise is conveyed, then it must be admitted by the candid and trained readertrained in the history of Israel and in the course of the psalms hithertothat the pronoun us of the psalm means specifically ISRAEL. The speakers sayHis kindness hath prevailed over US, and there is no reason to doubt that they mean exactly what they say; and though to some minds, this conclusion may occasion a feeling of momentary disappointment, that the basis of invited praise is not made wider, as by sayingFor His kindness hath prevailed over YOU, yet a few moments reflection may suffice to convert this feeling into one of admiration for the very precision of the reference to Israel. There need, of course, be no apprehensionthat the nations whose mouths are to be opened to celebrate Israels mercies will be closed to the joyful acknowledgement of their own. But the point of the psalm is,and it is in every way a triumphant pointa note worthy to be resounded through all the earth,that Israel belongs to the nations, that her triumph is their triumph and benediction; that in her national history more than in their own, the kindness and faithfulness of Jehovah will have been displayed in a manner worthy to occasion, not only universal, but never-ending, adoration. We of the nations to whom the privilege has been given to anticipate that coming triumph,how can we enter into the spirit of this psalm unmoved? By all our grief over Israels long-protracted obstinacy, and over the suffering judicially permitted for that obstinacy,are we moved with joy to look forward to this coming Divine triumph: when Jehovahs kindness willdeep down in Israels heart, and all abroad in unmistakable openness of national demonstrationPREVAIL OVER ISRAEL. To look forward to such a Victory of Love, is to know a feeling akin to ecstasy; and that we should receive an invitation to indulge in so unselfish an anticipation from Jewish lips, in Jewish homes and Jewish synagogues, is to be conscious of an additional satisfaction which will one day be appreciated by our brethren of the Twelve-tribed-nation. We heartily thank them for this their Passover Invitation preserved in their Hallel.
QUESTIONS FOR DISCUSSION
1.
This is the shortest psalm and in some way the grandest. In what way? Discuss.
2.
Is there here a promise of the general turning of Israel to Jehovah in some future time? If so what effect is it to have on the rest of the nations?
Fuente: College Press Bible Study Textbook Series
CXVII.
This, shortest of all the psalms, might well be called multum in parvo, for in its few words it contains, as St. Paul felt (Rom. 15:11), the germ of the great doctrine of the universality of the Messianic kingdom. That it was intended for liturgical use there can be no doubt, and possibly it is only one of the many varieties of the Hebrew Doxology. What is also very noticeable, is the ground on which all the world is summoned to join in the praise of JehovahHis covenant kindness and the fulfilment of His promises to Israel. The idea latent under this is shown in the second word rendered praise; properly, to soothe. The nations are imagined coming to make their peace with Israels God after seeing His display of power for their sakes; but a wider and nobler truth emerged out of this.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. Nations people Terms which, in the widest sense, comprehended the whole heathen world. The apostle quotes it literally “Praise the Lord all ye Gentiles, and laud him all ye people” as a proof that the gospel is to the Gentiles only a confirmation of the covenant promise made to Abraham. Rom 15:11. Compare Psalm 117:8, 9; Gen 17:4-5; Gen 22:18
Fuente: Whedon’s Commentary on the Old and New Testaments
Psalms 117
Psa 117:1 O praise the LORD, all ye nations: praise him, all ye people.
Psa 117:1
Rom 15:11, “And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Universal Kingdom of Messiah.
v. 1. O praise the Lord, all ye nations, v. 2. For His merciful kindness is great toward us,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
IT has been doubted whether this exceedingly short psalm can ever have been in tended for a separate composition, and was not rather written as a conclusion to Psa 116:1-19. or an introduction to Psa 118:1-29. In Hebrew manuscripts it is often attached to one or other of these two psalms; but in the versions and in the best manuscripts it is always separate. The writer calls upon all the nations of the earth to laud and praise Jehovah, on the ground of his great mercy and faithfulness to Israel. The solidarity of the rest of mankind with Israel is assumed (comp. Psa 47:1; Psa 66:1, Psa 66:8; Psa 98:4; Psa 100:1, etc.).
Psa 117:1
O praise the Lord, all ye nations; or, “all ye Gentiles,” as in Rom 15:11. The goim are especially the heathen nations of the earth (comp. Psa 2:1, Psa 2:8; Psa 9:5, Psa 9:15, Psa 9:19, Psa 9:20, etc.). Praise him; rather, laud him (Revised Version). The verbs in the two clauses are different. All ye people; rather, all ye peoples.
Psa 117:2
For his merciful kindness (or, his mercy) is great towards us; literally, has been great over us. The appeal is to history, and the mercy intended is that shown in God’s continual protection of Israel. And the truth of the Lord endureth forever. God’s “truth” is here, as so often, his faithfulness to his promises, the promises being especially those made to Abraham and David. His mercy and truth” to Israel were an indication of what the Gentiles might expect of him in his dealings with them (comp. Rom 15:8, Rom 15:9).
HOMILETICS
Psa 117:1, Psa 117:2
The kingdom of God.
The psalmist, consciously or unconsciously, anticipates the glories of the kingdom of God, as that is now being established under the reign of Christ. We have
I. ITS STRONG FOUNDATION. It is founded on mercy and truth. Not on irresistible power, not on unchangeable law, but on Divine mercy and truth.
1. God’s mercy to mankind, secured by the redeeming work, and promised by the unchanging word, of Jesus Christ, is one stone of that foundation.
2. The other is the whole body of truth spoken by him or by his apostles under his inspiration. Those who go everywhere preaching “the gospel of the kingdom” are charged to make known God’s abounding grace to all men, from the best to the worst, from those “near” to those that are “afar off.” They are also charged to declare the will of God in the righteousness, the truthfulness, the purity, the charity, the peacefulness, of those who give themselves to his service. These two great principles may never be disjoined. With the message of mercy carried to the worst of the children of men must be closely and inextricably associated all that utterance of God’s mind and purpose which requires holiness, wisdom, love.
II. ITS BOUNDLESS RANGE. “Praise the Lord, all ye nations,” etc. (Psa 117:1). It is difficult to understand how a Jew, under the Law, could expect all the heathen to be worshippers of God. The psalmist’s must have been a pious wish rather than a serious expectation. Not such is the Christian’s hope; he looks forward to the time when God will be honored under every sky, and his praises sung in every language. He sees islands, communities, nations, that were once barbarous and idolatrous now con-vetted to the truth; he sees the hoary systems of antiquity honey-combed with doubt and distrust; he sees groups and companies of men and women, as well as individuals, inquiring at the feet of Jesus Christ. He sees the Churches of Christ “putting on their beautiful garments” of faith and zeal, and sending out their messengers to the ends of the earth. He sees the truth and mercy of God printed in every known language on the globe; he sees the prophecies of the Old Testament and the New in the very act of fulfillment; he has reason to say, with a heart full of hope and joy, “Praise the Lord, all ye nations.”
III. ITS PERPETUITY. “To all generations;” or, “forever.” At least seventy generations have come and gone since this psalm was written, and eighteen centuries have passed since Jesus Christ brought “grace and truth” to the world in his own Person. And this Divine wisdom shows no other signs of age than those of maturity and advancement. There is no fear as to its future; for it comes from God, and it meets the deep needs of man. It brings pardon for his sin, peace to his burdened heart, comfort in his sorrow, sanctity to his joy, steadfastness for the time of temptation, nobility to his life, hope in the solemn hour of death. With whatever humanity can dispense, it cannot do without the mercy and the truth of God as these are revealed and secured by the gospel of Jesus Christ.
HOMILIES BY S. CONWAY
Psa 117:1, Psa 117:2
The doxology.
This is the shortest psalm, but it is long enough to show
I. THAT THERE IS ONE SUPREME OBJECT OF WORSHIP FOR ALL MEN. It is Jehovah, the Lord. He and he alone. Three times in this short psalm is this affirmed.
1. The atheism by whatever name it is calledof the day denies this, saying, either God does not exist, or, if he does, we cannot know it.
2. False ideas of the Trinity practically deny this. Many Christians are tri-theists, though unconsciously. But such error is not the less harmful on that account.
3. The doctrine of God as given in the whole Bible never teaches other than the unity of God. “Hear, O Israel, the Lord our God is one Lord.” The human race is one in its moral conditionsin; in its needa Savior; in its consciousness of both these facts. One God, one Savior, should be worshipped by all.
II. THAT THERE IS ONE DUTY INCUMBENT ON ALLTHE PRAISE OF THE LORD. It is not in many things that all can unite; but they can, and one day will, in this. And we should seek to begin this now. It is due to God; he deserves as well as desires and demands it. It is full of blessing to ourselves. Prayer is good, but praise is better still. And it blesses others. The spirit of praise is winsome, for “praise is comely.” In the walls of the city of God its gates are praise (Isa 60:18). We go in that way, and draw others to go in with us.
III. THAT THERE IS ONE ARGUMENT AND MOTIVE WHICH WILL CONVINCE ALLWHAT OUR GOD IS. He has not merely kindness, but merciful kindness. And it is great; no insignificant and occasional thing. And it is “toward us;” not a mere abstraction, but a positive reality. And he is ever faithful and true; his righteousness endureth forever. Not mercy without truth, nor truth without mercy. Alone, neither would have saved us. But together they constitute the salvation of God. They who know will praise the Lord.S.C.
HOMILIES BY R. TUCK
Psa 117:1
God in national life.
“Laud him, all ye people” (Revised Version). This psalm was called by the Puritans the “Dunbar Psalm,” because Cromwell, the lord-general, when at the foot of Doon Hill, after the battle of Dunbar, made a halt, and sang this psalm, “till the horse could gather for the chase.” It is agreed that it is a kind of doxology, and was used either at the beginning or at the close of a liturgical service; somewhat as we use, “Glory be to the Father,” etc. It was the one most distinctive characteristic of the Jews that they were keen to recognize the presence and working of God in their national life. The tendency of nations is to distinguish between politics and religion. The tendency of sentimental religion is to keep aloof from politics. The true idea is exhibited in the Jewish national life at its best. The freest scope for all individual statesmanship and patriotism, combined with the ever-cherished conviction that God was in all, using all, inspiring all, and overruling all. Jewish politics and religion were one thing. Moses’ revelation from God was as truly national as religious. So far as the Jews had a universal mission, a witness to make to “all peoples,” it was of the one and only God in their national life, who ought to be recognized as the God of every national life. We can trace God in the history that is past; we may find him in the history that is now in the making. To that recognition of God in the present this psalm calls men. “The God of the whole earth shall he be called.” Monotheism involves
(1) the universal claim of God to be every nation’s God;
(2) the determined opposition to every form in which the notion of deity is localized. The one God is all men’s God. The psalm declares that this should be the occasion of universal rejoicing; because, being what he is, this one God meets every conceivable need of all men.
I. Men need AN INFALLIBLE DIRECTOR OF CONDUCT. This one God is the Ruler of all guiding all “with his eye.”
II. Men need A VINDICATOR OF RIGHTEOUSNESS in whom they may have absolute confidence. This one God is the Judge of all, the holy Avenger of all the wronged.
III. Men need A RESCUER AND DELIVERER to whom in every sense of sin and peril they may flee. This one God is the Savior of all. These are universal human peculiarities found in every nation. So every nation wants the one God.R.T.
Psa 117:2
God’s merciful dealings with nations.
The psalmist, no doubt, refers to the character of God’s dealings with Israel, but he implies that they do but present a model of God’s dealings with all nations; and he calls upon those nations to examine and. see what God’s dealings had been with them, so that they might find cause for praise. The early Jews realized monotheism as a special possession of their nation. The later prophets and psalmists realized monotheism as a trust, concerning which the Jews were to make witness to all nations around them. What we still do is what the psalmist here calls upon us to do. We study the records of God’s dealings with his ancient people, in order that, seeing his mercy, loving-kindness, and truth to them, we may come to know him better, understand his ways with us more perfectly, and praise him with the praise that comes of perfect trust.
I. It is quite true that we can learn God’s faithfulness and considerateness (merciful kindness) in nature, which, if it be a system of law, is a system of varying and opposing laws, whose relative working must be in some restraint and presidency. And in providence, which is the adjustment of nature-workings to meet the needs of individuals, and implies a Divine Director, who knows the individuals, and has power over every thing, and, with infinite kindness can fit the two together.
II. But the term “merciful kindness” suggests something better and deeper than this. True, the people of Israel were men, even as we are men. And what God did for them as men illustrates what God can do for us as men, and even assures us what he is doing. But we must never lose sight of this pointGod dealt with Israel as sinful men; and the merciful kindness is so impressive because it was pitiful and com passionate dealing with sinful men. But that is precisely what we are, and therefore God’s merciful kindness to Israel is so interesting to us. It reveals him who is also our God. When the idea is once in our mind, we can read our lives, individual and national, aright, and speak of his merciful kindness to us also.R.T.
Psa 117:2
Truth regarded as reliability.
“The truth of the Lord endureth for ever.” The term “truth” is constantly employed without a well-defined and precise meaning. Truth sometimes only means that which seems true to a particular individual at a particular time. Sometimes it only means “veracity,” or the correspondence between a proposition and a man’s belief. Truth is the correspondence of the proposition with fact. There is a standard truth. It is close kin with eternal righteousness. The love of truth is the love of realities; the determination to rest upon facts and not upon semblances. But when the psalmist spoke of the “truth of God,” no such abstract or critical ideas were in his mind. He thought of the truth or righteousness of God as seen in his faithfulness to the promises on which he has ever made his people to hope. To him the truth of God was not his verity, but his reliability. His truthfulness, his dependableness, regarded as a basis of trust. His reliability has never failed his people; we may be absolutely confident that it endureth, and will endure forever. A man’s truth is the basis of our trust in him. God’s truth is the basis of our reliance on him.
I. TRUTH, AS A FEATURE OF CHARACTER, IS A SIGN OF STABILITY. When we speak of a man as a man of truth, we know that we describe a firm, steadfast man; a man who can make up his mind, and stand to his mind when it is made up. There is no wavering, no “shilly-shallying,” about the man. He is a prop fixed firmly into the ground, and can bear a good strain. To some men there seems to be no such thing as truth, only varying opinion, nothing worth suffering for, worth living and dying for. Such men easily bend this way or that, swayed by every passing wind.
II. TRUTH, AS A FEATURE OF CHARACTER, IS A SIGN OF CONSISTENCY. Consistency is keeping strictly to a line of conduct which we have marked as right. But only a man of truth will ever look on a line of conduct as right, for only such a man has an absolute moral standard. And only the man of truth will have any anxiety about deviations from the line.
III. TRUTH, AS A FEATURE OF CHARACTER, IS A SIGN OF PERMANENCE. No disintegrating forces can ever destroy it. By the necessity of things the truthful character endures; nothing can end it. These things may be applied in their sublimest forms to God, in whose image man is made. Because he is truth, and his truth endures, we may trust in the Lord forever.R.T.
Psa 117:2
Praise.
“Praise ye the Lord.” It may be interesting to inquire what “praise” is; and what are the proper forms and features of human praise as offered to God. What praise does God reasonably demand? And what praise is man, at his best, able to offer? But those considerations may lead us into somewhat familiar lines. There may be some freshness in considering what the response to this call, what the offering of this praise, is to men. It is a glorifying of God; but it is also a benediction of men. We may not offer our praise for the sake of getting the benediction; we may only offer the praise for the glorifying of God. But we may keep the comforting assurance in our hearts, that God does make it return upon us in benedictions.
I. PRAISE AS BOASTING. Boasting is a part of the human character. It is the natural expression of the energetic, confident, and hopeful disposition. Boasting is a good thing as well as a bad. He is but a poor soul who does not beast, or cannot. The question isDoes the boasting concern self, or some one else? Boasting about self is offensive; boasting about some one else may be most noble. And praise is that noble and ennobling thingboasting about God. That lifts us wholly away from self.
II. PRAISE AS MINISTRY. A man never offers praise to God without morally and spiritually helping some one beside him. That praise declares his faith in God; his sense of the claims of God; and his experience of the mercies of God. So praising is not our duty, it is part of our service. This is too often lost sight of, and then public praise is easily neglected.
III. PRAISE AS RELAXATION. The religious life is no continuous strain of wearisome duties that must be done. It is full of relief-times. And the praise-times of religious life are precisely similar to those resting and refreshing times which we all value so much as relief from business strain. Therefore the praise-feature of all religious services should have the most careful attention, that full efficiency may be secured.
IV. PRAISE AS CULTURE. By “culture” we mean the complete and harmonious development of all a man’s bodily and mental powers. When used in relation to religion, it means the complete and harmonious development of all a man’s spiritual powers. There is a praise-side to every man’s religious nature, and that can only be cultured by fitting and continuous exercise. So man is blessed, and God is glorified, by the offering of praise.R.T.
Fuente: The Complete Pulpit Commentary
Psalms 117.
An exhortation to praise God for his mercy and truth.
THIS psalm, like the 110th, seems to be altogether prophetical of the joy which all nations should conceive at the coming of the Messiah; to give salvation first to the Jews, and then to all other nations, according to his truth, Psa 117:2 i.e. his faithful promise. See Gen 12:3. St. Paul applies the first words of it to this purpose, Rom 15:11 and some of the Jews themselves justify this application.
REFLECTIONS.This short psalm is full of the most blessed tidings to the Gentile world, who, in the fulness of time, should be called into the fellowship of the gospel, and with the converted Jews become one fold under one shepherd.
1. All the heathen nations are here called upon to praise the Lord: to them the gospel was to be preached; and multitudes who should yield obedience to the faith, would be admitted into the assembly of the church, and join in the songs of redeeming love.
2. Rich matter for their praises is suggested. For his merciful kindness is great towards us or hath abounded over us; kindness and mercy, vast as the waters of the deluge; abounding to the chief of sinners; extending to millions of lost souls, who accept of free and proffered grace; and securing to the faithful, pardon, strength, comfort, glory, and this eternally, because the truth of the Lord endureth for ever, and his faithfulness is engaged to make good to all faithful believers, not of the Jews only, but of the Gentiles also, the promises of the everlasting covenant; therefore praise ye the Lord.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 117
1Oh praise the Lord, all ye nations:
Praise Him, all ye people.
2For His merciful kindness is great toward us:
And the truth of the Lord endureth for ever.
Praise ye the Lord.
EXEGETICAL AND CRITICAL
Contents and Composition.This Psalm, which occupies exactly the middle place in the Holy Scriptures, is the shortest, as far as words are concerned, but is highly important in its Messianic meaning. It contains the lyrical expression of the consciousness of the Old Testament Church, (1) that it was the object of the special and everlasting care of God; (2) that the former proceeded from His mercy, the latter from His truth; (3) that for this very reason (not Israel, but) Jehovah is the worthy object of praise for all peoples. The truth that all nations should yet worship Jehovah, as the God who has revealed Himself to the world by means of what He did for Israel, is unfolded by the Apostle Paul (Rom 15:11) from the germs herein contained. The special occasion of the composition of the Psalm cannot be ascertained. The supposition (Hitzig) that it was the victory of which the preceding and following Psalms are supposed to treat, has nothing for its support. The style is liturgical, and therefore this is often called a TemplePsalm, sung either at the beginning or at the end of the service (Rosenmller), or, by separate choirs or by the whole people, in the interval between longer psalms (Knapp). Many MSS. and editions annex it to the following Psalm.
Instead of the Heb. form , Gen 25:16, Num 25:15, the Chald. form 3 occurs here in Psa 117:1. The closing word of the same verse, , does not further define (Luther) but is the predicate of (Sept.).Mercy and truth are the two divine forces which, once unveiled and unfolded in Israel, shall go forth from Israel and overcome the world (Del.). The heathen are called upon to praise the Lord on account of His great deeds in behalf of Israel in Psa 47:2; Psa 66:8; Psa 98:4 (Hengstenberg).
[Delitzsch: are all nations without distinction. are all nations without exception.J. F.M.]
HOMILETICAL AND PRACTICAL
What God does in His Church tends to the good of the world.The expectation of salvation for all peoples: (1) whither it is directed; (2) on what it is based; (3) by what means it may be realized.The worship of God on earth: (1) its meaning; (2) the place where it is to be offered; (3) its elements and mode.The influence of Gods mercy, as a means of preserving and extending His Church among all nations, in accordance with His eternal truth and faithfulness.
Starke: Others may praise and boast of the glory of the world; let Christians praise Gods mercy and truth.Where Gods priceless mercy is rightly understood, there follows a hallelujah to God the Lord.Rieger: Any Jewish child could learn this little Psalm by rote, but when it comes to be fulfilled, it is just as hard for that nation to learn it inwardly.Diedrich: Mercy and truth are the deepest need of mankind; let them then praise Him who answers such a need.Taube: When we read of mercy, that it is powerful, and of truth that it is eternal, we are told to look for a royal march of victory through the world. But there is much to be overcome, not only in the hearts of heathen before they are brought from raging to praising, but also in the hearts of the Jews, before they become willing instruments of the divine counsels and embrace the far-reaching love of God.
[Matt. Henry: The tidings of the gospel being sent to all nations should give them cause to praise God; the institution of gospel ordinances would give leave and opportunity to praise God, and the power of gospel-grace would give them hearts to praise Him.J. F. M.]
Footnotes:
[3][May this not have been an alternative Heb. form less frequently used? So Green, Gr. 200 c. Boettcher, Gr. 642, note I., thinks that ought to be read. Perowne calls this latter word another and more frequent form of . It is, of course, an entirely different word.J. F. M.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 693
THE GENTILES CALLED TO PRAISE GOD
Psalms 117. O praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth for ever. Praise ye the Lord.
THIS is the shortest of all the Psalms: but it is by no means the least interesting: the energy with which it is expressed abundantly marks the importance of the truths contained in it, and the feelings with which it should be read by us. The same sentiments are doubtless contained in many other psalms: but to a mind that is rightly disposed, they are ever new: they need no embellishment to adorn them, no eloquence to set them forth: if any man can hear or reflect upon them without emotion, the fault is in himself alone. Let us consider the psalm,
I.
In a general view
Here is a call to the whole world to praise and adore their God. Those perfections which they are more especially called to celebrate, are,
1.
The greatness of his mercy
[Reflect on his sparing mercy. Consider the state of the whole world, which has so cast off their allegiance to God, that he is not in all their thoughts Consider the inconceivable mass of iniquity that has been accumulating now nearly six thousand years and yet we are spared! Once indeed God destroyed the world; but only once. On some few occasions God has marked his indignation against sin; but on very few: an Achan, an Uzzah, an Ananias, have been set up as witnesses for God, that he hateth iniquity: but these only serve the more strikingly to illustrate the astonishing forbearance of our God Let every one of us look back upon his own personal transgressions, and then say, whether he himself is not an astonishing monument of Gods forbearance.
But if we so admire the sparing mercy of our God, what shall we say of his redeeming mercy? What words can we ever find sufficient to express the wonders of Gods love, in substituting his own Son, his co-equal, co-eternal Son, in our place, and laying the iniquities of a ruined world on him? Here we are altogether lost in wonder. The idea of redemption is so vast, that we cannot grasp it. We assent to it; we believe it; we trust in it: but it so far exceeds all our comprehension, that it appears rather like a cunningly-devised fable, than a reality. We see a little of the suitableness and sufficiency of this salvation; but it in only as in a glass darkly; it is only enigmatically [Note: See 1Co 13:12. the Greek.] that we view it at all; spelling it out, as it were, from a few scattered hints, and guessing at what we cannot comprehend. The freeness with which it is offered also, no less surpasses knowledge. By the way in which God himself follows us with offers, and entreaties, it should seem almost as if his happiness, rather than ours, depended on our acceptance of it. The continuance of these offers, made as they are from year to year to people who only pour contempt upon them, and trample on that adorable Saviour who shed his blood for them,O! what an emphasis does this give to that expression in our text, His merciful kindness is great towards us!
Should not the whole universe adore our God for this?]
2.
The inviolability of his truth
[Were his truth considered in reference to his threatenings, it would be an awful subject indeed: but we are called to notice it at present only in connexion with his promises. All the mercy which God was pleased to vouchsafe to man, he has made over to us by an everlasting covenant, which was confirmed with an oath, and ratified with the blood of his only dear Son. There is not any thing which fallen man can want, for body or for soul, for time or for eternity, which has not been made the subject of a distinct promise. And who ever heard of one single promise failing him who trusted in it? Who ever heard of one sinner rejected, who came to God in the way prescribed? To the Jewish nation many specific promises were made: Did any one of them fail? Did not Joshua, after the final settlement of the Jews in Canaan, bear testimony for God in this respect, in the presence of the whole assembled nation, and appeal to them for the truth of his assertions [Note: Jos 23:14.]? And have not all of you, who have ever rested in, and pleaded, Gods gracious promises, been constrained to bear a similar testimony in his behalf?
Let the whole world then adore and magnify the Lord on this ground; and never be weary of acknowledging, that his mercy endureth for ever [Note: See Psalms 136. where it is repeated twenty-six times in as many verses.].]
Let us now proceed to consider the psalm,
II.
With a more immediate reference to the Gentile world
The psalm is in reality a prophecy; and so important a prophecy, that St. Paul expressly quotes one part of it [Note: Rom 15:11.], and gives, as it were, an explanation of the remainder [Note: Rom 15:8-9. where Gods truth and mercy are both specified, as illustrated and confirmed by Christ.].
It declares the calling of the Gentiles
[In this sense it has been interpreted, even by some of the Jews themselves: and we are sure that this is its true import, because an inspired Apostle has put this construction upon it. And are not we ourselves evidences of its truth? Are not we Gentiles? and has not Gods mercy reached unto us? Are not his promises also fulfilled to us? The promise to Abraham was, that in him, and in his seed, should all the nations of the earth be blessed: and this promise was made to him whilst he was yet uncircumcised, in order that the interest which we uncircumcised Gentiles had in it might be more fully manifest [Note: Rom 4:11.]. Behold then, we are living witnesses both of Gods mercy and truth! His promises are fulfilled to us, yea, and are yet daily fulfilling before our eyes. The blessings of salvation are poured down upon us in rich abundance. The Church is daily enlarging on every side of us. Both at home and abroad is the Gospel running and glorified, to an extent that has never been seen since the Apostolic age. And the time for its universal diffusion through the whole earth is manifestly drawing nigh. We have seen enough with our eyes to assure us, that the fuller accomplishment of Gods promises may be expected in due season: and that, at the appointed hour, all the kingdoms of the world shall become the kingdom of our God, and of his Christ.]
In this view, all the Gentile world are called upon to bless and praise their God
[Ye, who are here assembled, arise and praise your God. Consider what mercy has been shewn to you; consider what truth has been displayed towards you. Arise, I say; yea, again and again would I repeat it, Arise and praise your God! And, ye remotest nations of the earth, O that our voice could reach to you! O that ye knew your obligations to your God, and the blessings that are in reserve for you! The Saviour was called, The Desire of all nations: and such indeed he ought to be. Well! if ye know him not, and consequently rejoice not in him, we will rejoice for you: for he is coming to you: the messengers of the Lord of Hosts are going forth into every quarter of the globe; and the word that reveals him to you is translating, in purpose and intention at least, into all the languages of the earth; and we anticipate with joy the time, when all the heathen shall serve him, and all flesh shall see the salvation of God.]
Address
1.
Are there any amongst you who have no disposition to praise the Lord?
[Alas! there are too many, who have no delight in this blessed work, and have never spent one hour in it in all their lives! Ah! wretched and ingrate! What think ye of yourselves? Are ye not blind, when ye cannot see the perfections of your God? Are ye not base, when ye can receive such mercies at Gods hands, and never acknowledge them? Are ye not brutish, yea, worse than brutish? for the ox and ass know their owner; but ye know not, nor acknowledge, your Creator, your Benefactor, your Redeemer. See how far you are from a truly Christian state! Tell me not of your moral qualities; ye are base ungrateful creatures: and, if a fellow-creature were to treat you as you treat your God, you would abhor him utterly. O repent, and embrace the mercy that is yet offered you! or else you will find that He, who is true to his promises, will be true to his threatenings also.]
2.
Are there amongst you some who desire to praise the Lord?
[We believe it; we rejoice in it: we pray to God to increase their number a hundredfold. But do ye not find that your thanks and praises are infinitely short of what the occasion for them demands? Yes, methinks there is nothing so cumiliating to a Christian as the services which he attempts to render to his God. However, still go on to serve him as ye can, when ye cannot serve him as ye would. And, to quicken your zeal, contemplate much and deeply the greatness of Gods mercy to you, and the inviolability of his truth. God has designed that such contemplations should be a rich source of comfort to yourselves, as they will be also of love and gratitude to him. And, whilst your own souls are filled with these divine affections, endeavour to diffuse the sacred flame, that all around you, and, if possible, all the nations of the world, may be stirred up to render unto God the praises due unto his name.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
CONTENTS
In this short but sweet Psalm, the nations of the earth are called upon to praise God for his mercy; and the people of God are more immediately urged to be active in this service.
Psa 117
I cannot find any authority to confirm the Jewish opinion that this Psalm is purposely limited to two verses, to intimate the two nations, Jews and Gentiles, that are to be both brought alike into the privileges of the Messiah’s kingdom. But certain it is, some of the Jewish writers confessed that it contained a call to the Gentiles concerning the Messiah. And it is not a little remarkable, that of so short a psalm the apostle Paul should quote one whole verse of it, and make application of it to the Gentile church. See Rom 15:11 . But passing by these considerations, it will be more immediately to our purpose to observe the great extent to which the glorious gospel of the ever blessed God is here directed. It is to all nations, agreeably to what our Lord commanded: Go ye into all the world, and preach the gospel to every creature. Now as God the Father promised his dear Son to give him for a light to the Gentiles, and to be his salvation unto the ends of the earth, here the blessed truth is explained. And his servant the apostle afterwards told the Ephesian church, that though the gospel, and the great design of it in its vast extension, was not made known unto the sons of men, as it was afterwards revealed unto the holy apostles and prophets by the Spirit; yet certain it was, that the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ, by the gospel. Compare Mar 16:15 ; Isa 49:6 ; Eph 3:5-6 . Here is also a particular call to his people Israel. And the foundation for both is one and the same; namely, God’s merciful kindness; meaning salvation by Christ Jesus, the mercy promised from ages and generations; and in the everlasting nature, extent, and perpetuity of it, all nations and people have cause to rejoice. Hence therefore the psalm begins and ends with the same Hallelujah! Praise the Lord.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 117
The Psalm sung by Cromwell and his army after the victory of Dunbar, 3 September, 1650, and known afterwards by the Puritans as the Dunbar Psalm. As the Scottish army left their strong position on the heights to offer their raw soldiers to Cromwell’s veterans, he pointed to the sun, whose disc was rising over the German Ocean, with the words, ‘Let God arise, let His enemies be scattered’.
It was the custom of Philip Henry to sing the 117th Psalm every Sabbath after the first sermon as the fullest expression of thanksgiving. He used to say that the more singing of Psalms there is in our families and congregations on Sabbath, the more like they are to heaven; and that he preferred singing whole Psalms to pieces of them.
References. CXVIII. 10. J. M. Neale, Sermons on Passages of the Psalms, p. 254. CXVIII. 15. H. J. Wilmot-Buxton, A Year’s Plain Sermons, p. 137.
Fuente: Expositor’s Dictionary of Text by Robertson
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
XVI
THE MESSIANIC PSALMS AND OTHERS
We commence this chapter by giving a classified list of the Messianic Psalms, as follows:
The Royal Psalms are:
Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;
The Passion Psalms are:
Psa 22 ; Psa 41 ; Psa 69 ;
The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;
The Missionary Psalms are:
Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .
The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.
The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.
The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).
The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).
It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.
The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:
1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .
2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .
3. They sang after the Supper in fulfilment of Psa 22:22 .
4. Piercing his hands and feet, Psa 22:16 .
5. They cast lots for his vesture in fulfilment of Psa 22:18 .
6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .
7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .
8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”
9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .
10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .
11. He is represented as dead, buried, and raised in Psa 16:10 .
12. His suffering as a substitute is described in Psa 69:9 .
13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .
The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.
The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”
There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:
1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.
2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.
3. The third theory is that the thought in these psalms advances by degrees.
4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.
Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.
Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.
Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.
David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .
A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.
The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.
On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.
Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
QUESTIONS
1. What are the Royal Psalms?
2. What are the Passion Psalms?
3. What are the Psalms of the Ideal Man?
4. What are the Missionary Psalms?
5. What are the predictions before David of the coming Messiah?
6. What are the prophecies of history concerning the Messiah?
7. Give a regular order of thought concerning the messianic offices as taught in the psalms.
8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?
9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.
10. Name the Penitential Psalms and show their occasion.
11. What are the Pilgrim Psalms?
12. What is this section of the Psalter called?
13. When and under what conditions were these psalms collected?
14. Who is the author of the central psalm of this collection?
15. What Davidic Psalms are in this collection?
16. When were the others written?
17. What are they called in the Septuagint?
18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?
19. What scriptures give the true idea of these titles?
20. Give proof of their singing as they went.
21. To what feasts did they go singing these Psalms?
22. What was the special use made of Psa 121 and Psa 122 ?
23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?
24. Expound Psa 133 .
25. What is an alphabetical psalm, and what are the several kinds?
26. Who originated these Alphabetical Psalms?
27. What are the most complete specimen?
28. Of what is it an expansion?
29. Why is a certain group of psalms called the Hallelujah Psalms?
30. What are the Hallelujah Psalms?
31. Which of the Hallelujah Psalms was a doxology?
32. Which of these were used as anthems?
33. Which psalm calls on all creation to praise God?
34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?
35. Which of these psalms calls for all varieties of instruments?
36. What is the Egyptian Hallel?
37. What is their special use and how were they sung?
38. Then what hymns did Jesus and his disciples sing?
39. At what other feasts was this sung?
40. Why was the name of God delayed so long in Psa 114 ?
41. What are the characteristics of Psa 115 ?
42. What is the theme and special use of Psa 116 ?
43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.
44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.
45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 117:1 O praise the LORD, all ye nations: praise him, all ye people.
Ver. 1. O praise the Lord, all ye nations ] viz. For Christ, that gift, Joh 4:10 , that benefit, 1Ti 6:2 , that desire of all nations, Hag 2:7 , that good tidings of great joy to all people, Luk 2:10 , who are by him received into the glory of God, Rom 15:7 ; Rom 15:11 , where the apostle thus applieth this Scripture; and the Jewish doctors confess that this short and sweet psalm is to be understood de beneficiis Messiae, of Christ and his benefits (Kimchi).
Praise him, all ye people
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
It is a little psalm out of a large heart. Grace enjoyed goes out toward others, yea to all. So shall Israel then sing. What a contrast with their narrowness of old! So Jehovah’s mercy and truth will work in that day to His praise on earth. We see how beautifully these three psalms ending in Hallelujah follow Psa 114 (Jehovah’s intervention as when He brought Israel out of Egypt through the desert), which is preceded by the three psalms beginning with Hallelujah, as the last of these indeed both begins and ends.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 117:1-2
1Praise the Lord, all nations;
Laud Him, all peoples!
2For His lovingkindness is great toward us,
And the truth of the Lord is everlasting.
Praise the Lord!
Psa 117:1 This Psalm begins and concludes with the Piel imperative, Praise (BDB 237, KB 248, cf. Psalms 113; LXX, Psalms 116).
Laud Him This is a second Piel imperative (BDB 986, KB 1387, cf. Psa 147:12).
all nations. . .all peoples This universal aspect is characteristic of the Psalms (cf. Psa 22:27; Psa 33:8; Psa 47:1; Psa 66:1; Psa 66:4; Psa 67:3-5; Psa 67:7; Psa 82:8; Psa 96:7-10; Psa 98:4; Psa 100:1).
This is the OT’s great commission. Israel was to be a kingdom of priests (cf. Exo 19:5-6) because all the world is YHWH’s. See Special Topic: YHWH’s Eternal Redemptive Plan .
This verse is quoted by Paul in Rom 15:11, which emphasizes YHWH’s inclusion of the Gentiles in the work of Christ (cf. Rom 15:9-13; note Rev 7:9).
Psa 117:2 lovingkindness. . .truth These two characteristics of YHWH (see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL’S GOD ) are often listed together (i.e., Psa 108:4; Psa 115:1; Psa 138:2).
For lovingkindness see SPECIAL TOPIC: LOVINGKINDNESS (HESED) .
For truth or faithfulness see Special Topic: Believe, Trust, Faith and Faithfulness in the OT .
everlasting See Special Topic: Forever (‘olam).
This is an important point because of Israel’s repeated faithlessness and idolatry. YHWH is forever faithful but His people are not! He has a larger purpose than just one people/nation (see Special Topic: YHWH’s Eternal Redemptive Plan).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How common in the OT is YHWH’s love, care, concern, and redemption of Gentiles?
2. Define hesed (i.e., lovingkindness).
3. Define emeth (i.e., truth).
4. How does YHWH’s love toward Israel affect the Gentiles?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
praise, &c. Quoted in Rom 15:11.
the LORD. Hebrew. Jehovah.with ‘eth = Jehovah Himself. App-4.
Praise = Laud. See note on Psa 63:3.
people = peoples.
Fuente: Companion Bible Notes, Appendices and Graphics
Beginning with Psa 113:1-9 , you have what are known as the Hallel psalms, meaning the psalms of praise. Hallel meaning praise in Hebrew, and hallelujah, the hallelujah praise to Yahweh. So these are the psalms of praise, 113 through 118. And they are the songs that were traditionally sung at their holidays or at the feast days. The Feast of Passover, the Feast of Tabernacles, and the Feast of Pentecost, there were traditional psalms that were sung for each of these feasts. And so as we get into these Psa 113:1-9 through 118, these are no doubt psalms that Jesus sang with His disciples. And it’s only a shame that cassettes were invented so late. I think it would be absolutely classic to be able to hear Jesus singing with His disciples these Hallel songs.
Now we do read on the night that Jesus was betrayed, when He celebrated the Passover supper with the disciples, it said, “And after they had sung a psalm, they went out to the Mount of Olives” ( Mat 26:30 ). The psalm that they sang was probably Psa 118:1-29 , because that is the traditional psalm that is sung at the conclusion of the Passover feast. That, of course, is very interesting because Psa 118:1-29 is a prophetic psalm of Jesus Christ that was to have its fulfillment that very day, or actually did have its fulfillment that week, just before this took place. And thus, as Jesus was talking to them just before the Passover of the one-hundred-and-eighteenth psalm, it was one that was very uppermost in their mind, because this is one that was always sung at the Passover feast. So it is interesting as you read it to imagine and picture Jesus singing this particular psalm with His disciples.
Tonight we begin with Psa 117:1-2 , which is the shortest of all the psalms. It is a psalm in which there is celebrated the universal reign of Jesus Christ, who shall come to reign over all the earth.
O Praise the LORD, all ye nations: praise him, all ye people ( Psa 117:1 ).
So this is the calling forth of universal praise unto Him. Let everyone; it’s not just for the nation Israel now, it’s for the world, for all people, and the reason for our praise.
For his merciful kindness is great towards us ( Psa 117:2 ):
Oh, how thankful I am for the kindness with which the Lord deals with me when I am so often wrong. The merciful kindness with which He deals with me. How often I find myself praising the Lord for His merciful kindness, for He has not rewarded us according to our iniquities. But, “As high as the heaven is above the earth, so high is His mercy over them that reverence Him” ( Psa 103:11 ). Oh, the merciful kindness with which God deals with me in my weaknesses, in my flaws, in my faults. “His merciful kindness is great towards us.”
and the truth of the LORD endureth for ever. Praise ye the LORD ( Psa 117:2 ).
So the Hallel psalm, beautiful little psalm calling forth for universal praise unto Him. “
Fuente: Through the Bible Commentary
Psa 117:1-2
Psalms 117
THE SALVATION OF THE GENTILES WAS DERIVED FROM GOD’S BLESSINGS UPON ISRAEL
“This is the shortest chapter in the Bible, and the middle chapter. Some have called it a doxology, but it is far more than that. It is a Messianic Psalm of the first rank, entitled to stand in the canon as an independent composition. It has even been attached to other psalms as an introduction, or as a conclusion, “But in the versions and all the principal manuscripts, it is always separate.
The psalm is beautiful, one of the rarest gems of the Psalter; and it has been set to music just as it appears in the text of the King James Version. It is entitled, “O Praise the Lord” and appears in “Great Songs of the Church,” No. 470, where it is set to music composed by Will Hill.
Psa 117:1-2
The Text of the Psalm in the American Standard Version
“O praise Jehovah, all ye nations;
Laud him all, ye peoples.
For his lovingkindness is great toward us;
And the truth of Jehovah endureth forever.
Praise ye Jehovah (Hallelujah).”
Psa 117:1-2
The Text as in the King James Version
“O praise the Lord, all ye nations,
praise him all ye people.
For his merciful kindness is great toward us;
and the truth of the Lord endureth forever.
Praise ye the Lord.”
This is by far the superior rendition and is the one set to music in the hymn cited above.
It is a source of great joy to this writer to note that such artificial names for the Lord as “Yahweh,” “Jajve,” and “Jehovah” have gone forever out of style. The RSV ignores those names altogether, and that is one of the great superiorities of the RSV. Such names carry with them the offensive odor of the radical criticism of the Bible which had an ascendancy during the first half of the current century. Not one of them is in the Greek or Hebrew texts of the Bible. It may be noted that in this commentary, we have generally ignored (where possible) those manmade names of the Lord.
THE PSALM IS MESSIANIC
“All nations are invited to worship Yahweh (the Lord), who has revealed his power and faithfulness to Israel. The Psalm is Messianic in the general sense that it contemplates the union of all nations in the sole worship of the one and only God. On account of its brevity, but with no solid reason, many manuscripts combine it with the preceding or following Psalms. Leupold also observed that:
The Psalm may rightly be called Messianic, because the time did come when the Gentile religions had collapsed because of their very emptiness. The coming of the Messiah was timed to coincide with that collapse; and it was in the Messianic age when the thing here envisioned in this Psalm began to be fulfilled. In this sense Paul quoted verse 1 of this Psalm in Rom 15:11.
The great point in this psalm was pointed out by Kidner, who referred to it as “surprising.” “The matter for the rejoicing (on the part of the Gentiles) is God’s goodness toward `us,’ the `us’ here being a reference to “us Israelites.” This is one of the most significant things in the whole Bible. “Thus the acts of God toward Israel (us) are of world significance.
All of God’s dealings with ancient Israel were related absolutely to the salvation of all men “in Jesus Christ.” From the very beginning, when God called Abraham, he stated on that occasion that the divine purpose encompassed the blessing of “all the families of the earth” (Gen 12:3) in the Seed Singular, which is Jesus Christ (Gal 3:16). Thus, the salvation to be enjoyed eventually by all nations (Gentiles) was literally because of God’s providential choice and guidance of the Chosen People throughout the long pre-Christian ages.
If there ever was a scripture that deserved to be set to music and sung continually all over the world, then this psalm also qualifies.
E.M. Zerr:
Psa 117:1. While this is the shortest chapter in the Bible, it contains some of the most significant truths. Paul quoted the first verse in Rom 15:11 where he was discussing the universal love of God. The Jews were thus not the only people whom God loved and was willing to accept, but all ye nations were invited to join in His praise. Logically, then, if all people are invited to engage in the praise service to the Lord, they may expect to receive his spiritual favor.
Psa 117:2. Mercy and kindness are practically the same, and the two words are used for the sake of emphasis. God not only extends the favor toward his people, but does so in large measure; it is great toward them. Another important item in this situation is the quality of truth out of which all favors spring. It is also noted that this truth is not short- lived; it endureth forever. The chapter closes with the familiar expression that means “Hallelujah.”
Fuente: Old and New Testaments Restoration Commentary
The fifth song of the Hallel is the shortest in the Psalter. In it in a very deep sense, is fulfilled the saying so common that Brevity is the soul of wit. It lives indeed with the wisdom of perfect realisation. It is the pure song of the people of Jehovah. It is the song of Israel, the ideal servant of Jehovah.
It is addressed to all peoples. They are called upon to praise and laud Jehovah because His truth endureth for ever. In the long process of the centuries Israel never fully realised this ideal. At last the purpose was consummated in a Person. All the ancient prophecies found in Him their potential fulfilment. In that upper room the song was a solo as to actual experience. By the union of grace and truth, in and through Jesus, the call to praise went out to all nations and peoples. Those who joined Him in the song that night were made able to sing in following days with meaning and with force; and that is the song with which the Church has gone forth ever since to woo and win the peoples to Jehovah. Ere the work of Jesus be finally completed, the Israel of God herself will sing that song perfectly, and the nations and peoples will respond.
Fuente: An Exposition on the Whole Bible
Praise Him for All His Benefits
Psa 116:12-19; Psa 117:1-2
The psalmist dwells joyfully on his enslavement to God, because in and through it he had found perfect liberty. Thou hast loosed my bonds. They who become enslaved to Christ are set free from all other restraints. See Joh 8:31-36. Do not forget to pay your vows! In trouble we make promises, which, when the trouble has passed, we find it convenient to forget. See Gen 40:23.
Psa 117:1-2 is the shortest chapter in the Bible and its center; but, small as it is, it breathes a world-wide spirit and reaches out to all nations. It is a dewdrop reflecting the universe. The Apostle quotes it in Rom 15:11, as foretelling the call of the Gentiles. Here, as in Isa 11:10 and elsewhere, the spirit of the singer overleaps all national exclusiveness and comprehends all people and all time.
Let us learn to exercise the spirit of praise in our daily sphere. Surely we also can say that Gods loving-kindness has been, and is, mighty over us. Where sin abounded grace did much more abound. The permanence of this love is guaranteed by Gods faithfulness; for his truth is his troth. The shortest prayer of praise should find room for Hallelujah! See Rev 19:4.
Fuente: F.B. Meyer’s Through the Bible Commentary
Psalm 117
This is the shortest Psalm. All the earth, all the nations, are now called upon to praise, because His merciful kindness has been great towards His people Israel. And their blessing means the blessing of the world. See the significant and interesting verse in Deu 32:43, the last note of Moses prophetic song. Hallelujah.
Fuente: Gaebelein’s Annotated Bible (Commentary)
– Title
This Psalm, the shortest in the whole collection, is written as a part of the preceding in thirty-two manuscripts. It celebrates the deliverance from the Babylonian captivity, the grand type of the redemption of the world by the Messiah.
O praise:Psa 66:1, Psa 66:4, Psa 67:3, Psa 86:9, Isa 24:15, Isa 24:16, Isa 42:10-12, Rom 15:11, Rev 15:4
praise him:Psa 148:11-14, Psa 150:6, Rev 5:9, Rev 7:9, Rev 7:10
Reciprocal:1Ki 8:15 – Blessed 1Ki 8:43 – fear thee Neh 9:5 – bless Psa 22:27 – and all Psa 35:18 – praise Psa 47:6 – to God Psa 68:32 – ye kingdoms Psa 95:1 – Come Psa 96:3 – General Psa 100:1 – all ye lands Psa 108:3 – praise Psa 135:1 – Praise ye the Lord Psa 145:21 – let all flesh Isa 12:4 – in that day Isa 19:24 – shall Isa 42:12 – GeneralIsa 60:3 – the Gentiles Jer 31:7 – Sing Zep 2:11 – and men Zec 8:20 – there Luk 24:47 – among Act 13:47 – that thou Tit 2:11 – hath appeared
Fuente: The Treasury of Scripture Knowledge
THE SHORTEST PSALM
O praise the Lord!
Psa 117:1
This is the shortest of the Psalms, but is honoured by being quoted by the Apostle Paul as a link in his chain of argument that God meant His salvation for the whole race (Rom 15:11). True that Gods mercy was great toward Israel, that it might stream thence to the whole world of men, that all nations should praise Him.
I. When God entrusts special illumination and gifts to any individual or family, it is not for their exclusive possession or emolument, but that they should diffuse and spread its blessing.Some are gifted with the physicians insight into disease and knowledge of the curative art, not that they may keep their own body in health, but that they should fill their days and nights with labours on the behalf of others. So with insight into Gods love and grace, so of all knowledge of the penalty of sin and the finished work of Atonement. All this is communicated to chosen vessels that they may bear the water of life to those who are pining away with thirst. The Jews abused their prerogative and misread Gods purposes in election; and their city was overthrown and themselves scattered. Always in the history of the world the same fate has befallen those who have used for themselves Gods gift for the race. Where are now the sites of the early churches of Christianity? Ask the desolate ruins of Asia Minor and North Africa!
II. Note the combination of loving-kindness which prevails (as the word might be rendered), and of Gods Truth, or Troth, i.e. His faithfulness.His love is always consistent with His truth, and based on it; and not only are we saved in accordance with the promptings of over-abounding grace, but grace reigns through righteousness unto eternal life. Praise ye the Lord! What reader of this psalm will go forth to teach the nations to praise our God?
Illustrations
(1) It is the shortest of all the Psalms, consisting of two verses, that is, of four lines. But in some respects it is as striking and full of teaching as most of the other psalms. It is the world-wide Flag of the Redeemers Empire; and it is boldly raised in Jerusalem, centuries before the birth of Jesus Christ. Be it remembered, that it was one of the psalms forming the Hallel sung at the Feast of the Passover, and, therefore, sung by the Lord Jesus on the night of His betrayal.
(2) This brief psalm speaks of mercy and truth. Note how these two are brought out in Rom 15:8-9, before the direct relation in Rom 15:11.
Fuente: Church Pulpit Commentary
The whole earth summoned.
Accordingly the whole earth is now summoned to Jehovah’s feet; Israel’s salvation being that which makes known His faithfulness to promises long since made, and which might seem to have passed out of His remembrance. In their story also His love is now shown out: a love which, if shown out to them; is love in Him, and to be enjoyed by all who have hearts to entertain it.
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 117:1-2. O praise the Lord, all ye nations Let not the praises that are due to the great Lord of all, be confined to our nation; but let all people upon the face of the earth praise him. For his merciful kindness is great toward us Toward all the children of Adam, whether carnal or spiritual, for he hath done mighty things for all mankind; and the truth of the Lord endureth for ever The Lord, who changes not, will not fail to perform his faithful promises to the worlds end. Therefore let us all join in praises to our common Benefactor.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
This psalm, like Psalms 113., is a prophecy of the conversion of the gentiles: so it is cited by St. Paul in Rom 15:11. Some critics regard it as an exordium to the hundred and eighteenth psalm. It is the shortest of all the psalms; and the subject, continually recurring, has often been reviewed. See on Psalms 113.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
CXVII. All nations are invited to worship Yahweh, who has revealed His power and faithfulness to Israel. The Ps. is Messianic in the general sense that it contemplates the union of all nations in the sole worship of the one and only God. On account of its brevity, but with no solid reason, many MSS combine this with the preceding or following Ps.
Fuente: Peake’s Commentary on the Bible
PSALM 117
Restored Israel calls upon the nations to praise the Lord.
(v. 1) Israel established in Jerusalem, as described in the end of the previous psalm now calls upon all nations and peoples to praise the Lord.
(v. 2) They can thus call upon others to praise the Lord, because of what they have experienced themselves – His merciful kindness is great toward us. They at last own they have come into blessing on the ground of mercy (cp. Rom 11:31-32). Nevertheless, they recognize it is not mercy at the expense of truth. God has shown mercy but maintained truth. The truth has not been set aside; it endures for ever. Praise ye the Lord.
Fuente: Smith’s Writings on 24 Books of the Bible
Psalms 117
This shortest of all the psalms focuses attention on the importance of praising God for two of His most wonderful qualities, namely: His loyal love and His faithfulness. It is a psalm of descriptive praise.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. A call for universal worship 117:1
The unknown psalmist summoned all people to praise Yahweh (cf. Rom 15:11). To "laud" (Heb. shavah) means to glorify, to boast about, and to extol.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 117:1-2
THIS shortest of the psalms is not a fragment, though some MSS attach it to the preceding and some to the following psalm. It contains large “riches in a narrow room,” and its very brevity gives force to it. Paul laid his finger on its special significance, when he quoted it in proof that God meant His salvation to be for the whole race. Jewish narrowness was an after growth and a corruption. The historical limitations of Gods manifestation to a special nation were means to its universal diffusion. The fire was gathered in a grate, that it might warm the whole house. All men have a share in what God does for Israel. His grace was intended to fructify through it to all. The consciousness of being the special recipients of Jehovahs mercy was saved from abuse, by being united with the consciousness of being endowed with blessing that they might diffuse blessing.
Nor is the psalmists thought of what Israels experience proclaimed concerning Gods character less noteworthy. As often, lovingkindness is united with troth or faithfulness as twin stars which shine out in all Gods dealings with His people. That lovingkindness is “mighty over us”-the word used for being mighty has the sense of prevailing, and so “where sin abounded, grace did much more abound.” The permanence of the Divine Lovingkindness is guaranteed by Gods Troth, by which the fulfilment of every promise and the prolongation of every mercy are sealed to men. These two fair messengers have appeared in yet fairer form than the psalmist knew, and the world has to praise Jehovah for a world wide gift, first bestowed on and rejected by a degenerate Israel, which thought that it owned the inheritance, and so lost it.