Psalms 118

The God Is Good Psalm

This is the last of the Hallel. Psalms of 113-118. This’ group of Psalms was used ‘either to expose an individual or all Israel’s feelings toward God, commemorating His delivering them both from Egyptian and Babylonian bondage and captivity. Verse 8 is the middle verse of the Bible.

Scripture v. 1-29:

Verse 1-4 call on three classes of people to give thanks (continually) to the Lord because of one thing, His continuing, undying mercies upon men: 1Ch 16:8; 1 Chronicles 1) “Israel” was to witness it was true, Psa 115:9, v.2; 2) The “house of Aaron,” the priestly family, was to affirm it, v.3; 3) All those who feared the Lord were to testify, tell it to others, their children, that His mercy never ended, Psa 19:9; La 3:22, 23; See also Psa 100:4-5; Psa 115:9-11.

Verse 5 witnesses, experimentally, “I called upon the Lord in distress,” or out of a state of distress; “The Lord answered me (responded) and set me in a large place,” a wide place, in contrast with the narrow place, strait, or distress from which he called on the Lord, as also certified Psa 18:19; as pledged 1Pe 5:7. He, as Israel, was carried from sin’s captivity and sin’s bondage to the freedom of grace, Joh 8:32; Joh 8:36; Rom 10:13.

Verse 6 rejoices ‘The Lord is (exists) (is present) on my side; I will not fear; What can man do unto me?” For He has promised, never to leave or forsake me, never to leave me as an orphan, Heb 13:5-6; Psa 34:7; Psa 37:23-24; Rom 8:28-39; Psa 37:25; Psa 26:4; Psa 26:9; Psa 26:11.

Verse 7 declares that the Lord continually takes the psalmist’s part with those (angels) who helped or guarded him, Psa 34:7; Heb 1:14; an assurance his enemies would come to fall before him, for hating him, Psa 54:4-5.

Verses 8,9 declare that “ft is better (more ideal, pays better dividends and capital gains) to trust in the Lord than to put confidence in man,” the depraved arm of flesh, as warned Psa 62:8; Isa 2:22; Isa 30:1; Jer 17:5; Jer 17:7. Let It be observed that this verse 8 Is the middle verse of the Bible, containing a germ or miniature composite of almost all Its teachings. Verse 9 adds that it is also “better (more advantageous) to trust in the Lord than to put, place, or fix ones confidence in princes,” earthly lords and rulers, as also certified, Psa 62:8-9; Psa 146:3; Isa 36:6-7; Eze 29:7; Psa 2:12; Pro 3:35.

Verses 10-12 repeatedly affirm that Though all nations had encircled the Psalmist and Israel, like an arrayed army, to capture and destroy them, both he and they of Israel, Psa 88:17. Though the enemy surrounded them like an hive of bees, they were to be quenched, destroyed as by fire, in the name, by the power and word of the Lord, Deu 1:44. The enemies of God’s people shall be destroyed, like fire destroys thorns, with a blaze of fury, Ecc 7:6; Isa 27:4; Isa 38:12; Nah 1:10; Heb 6:8; 2Sa 23:6.

Verses 13,14 address the enemies of the psalmist, acknowledging that they have “thrust sore” at him that he might fall, sought to kill him, but the Lord had “helped” him, came to his rescue, as He does to the righteous, in life and in death, Heb 13:5-6; 1Co 15:57-58. He added “the Lord is (exists as) strength and song (object of praise), and is become my salvation,” from chastening, and trouble, Exo 15:2; Isa 12:2.

Verses 15, 16 declare that there is just cause of joy and rejoicing in the exalted right hand of power and salvation of the Lord, who had done valiantly in bringing salvation or deliverance to the righteous, and continued to make them free to worship and serve Him with joy, out of and away from their former bitter bondage, Isa 12:3; Psa 108:13; Psa 60:12. God’s right hand of rule is exalted, Exo 15:6; Heb 1:3; Eph 1:20-21.

Verse 17 vows and pledges “I shall not die, but live, and declare the works of the Lord.” It is “living sacrifices,” not “dead sacrifices” that the Lord desires of His children today, Rom 12:1-2; Eph 2:10; Jas 1:22. Though death and extinction seemed to threaten Israel a thousand times, her people of faith believed God would not let her die, because of His sacred oath and covenant of integrity, Exo 19:3-8; Psa 6:5; Hab 1:2. Neither shall any who trusts Him for salvation ever die, cease to be His forever, Joh 3:16; Joh 5:24; Joh 11:26; 1Jn 5:13.

Verse 18 witnesses “The Lord hath chastened me sore (severely), but He hath not given me over to death,” an act of mercy and occasion for the psalmist’s gratitude, even as for that of the whole nation of Israel. When believers are chastened of the Lord it is for their own fruitbearing good and God’s glory, if accepted as it should be, as certified 2Co 6:9; Heb 12:5-11; 1Co 11:31-34. Israel’s recent chastening, as a nation, had been by the Chaldeans, Hab 1:12.

Verses 19-21 cry for “open gates” (an opportunity) and privilege of God in a righteous way in this life, until the opening of heaven’s gates. The psalmist resolved to praise Him in public worship in the sanctuary of the Lord here on earth, because the Lord had heard his prayers and become his salvation or deliverance, an high reason for praising Him, as set forth Psa 24:3; 2Ch 15:15; Isa 26:2; Isa 35:8; Job 36:7; 2Ch 5:13; Job 34:28; Psa 27:1; Psa 122:1.

Verse 22 prophetically declares that “the stone (foundation and capstone) that the builders (Israel’s leaders) refused is become (has come to be) the head stone of the corner,” even Jesus Christ, Gen 3:15; Mat 11:6; Psa 132:11; Mat 21:42. This alludes to the coming and rejection of Jesus, as savior and church founder, Job 1:11-12; Act 4:11; 2Pe 2:8.

Verses 23, 24 affirm that “this is the Lord’s doing (a Divine supernatural work); it is marvelous in (the sight) of our eyes,” Job 5:9. This alludes first to Israel as the cornerstone building of God, rejected in spirit by her own builders, and second, to Jesus Christ rejected by His own, who was both the savior and founder of His church, who shall ultimately be bridegroom to her while king over Israel, ruling with the twelve apostles of the church, over the whole earth, fulfilling this In both Israel and the church, Dan 2:44; Luk 1:32; Mar 13:34-35; Mat 16:18; Mat 20:28; Eph 2:21.
Verse 24 adds that “this is (exists as) the day the Lord has made; We will rejoice and be glad in it,” 2Co 6:2; What He provides in it, Isa 25:9; Rev 1:10.

Verses 25, 26 call for the Lord to “save now” and send prosperity to Israel, adding “blessed be he that cometh in the name of the Lord; We have blessed you out of the house of the Lord,” quoted by the people as a testimony toward Jesus in His triumphal ride into Jerusalem on the donkey, Mat 21:9; Zec 4:7.

Verse 27 relates that this is the God that had shown Israel light and favor by day and night, by a pillar of cloud and fire, as He led them out of Egypt, Exo 13:21; Exo 14:20; Neh 9:12. As a testimony of faith they were called to bring the festive season sacrifice with a cord, even to the horns of the altar of sacrifice, Exo 23:18; 2Ch 30:22.

Verse 28 vows that “you are my God” (living kind of God), “I will praise, exalt or extol you,” Exo 15:2; Isa 25:1.

Verse 29 concludes with the exhortation “O give thanks (gratitude) unto the Lord, (above all things); for He is good. For His mercy endures (lasts) forever,” La 3:22, 23. Thus the psalm ends as It began, v.1. This ends the great Hallel, Psalms 113-118, and Is believed to have been sung by Jesus and His disciples at the last Passover, Mat 26:30.

Fuente: Garner-Howes Baptist Commentary

1 Praise ye Jehovah In this passage we see that David does not merely in a private capacity render thanks to God, but that he loudly summons the people to engage in the common exercises of piety. This he does, not simply from his having been divinely appointed to be the captain and teacher of others; but, God having invested him with royal power, had manifested his sympathy with his distressed Church. Hence he exhorts the Israelites to magnify the grace of God, under whose kind protection he appears to re-establish them in safety. In the beginning of the psalm he alludes generally to the goodness and mercy of God, but he shortly instances himself as an evidence of his goodness, as will be seen in its proper place. It becomes us at present to recall to mind what I mentioned in the preceding psalm, that a reason for praising God is given to us on account of his mercy, in preference to his power or justice; because, though his glory shine forth in them also, yet will we never promptly and heartily sound forth his praises, until he win us by the sweetness of his goodness. Accordingly, in Psa 51:17, we found that the lips of the faithful were opened to praise God, when they perceived that he was truly their deliverer. In restricting his address to Israel, and to the children of Aaron, he is guided by a regard to his own times, because, up to that period, the adoption did not extend beyond that one nation. He again resumes the order which he observed in Psa 116:1; for, after exhorting the children of Abraham, who had been separated from the Gentiles by the election of God, and also the sons of Aaron, who, by virtue of the priesthood, ought to take the precedence in conducting the psalmody, he directs his discourse to the other worshippers of God; because there were many hypocrites among the Israelites, who, occupying a place in the Church, were yet strangers to it. This is not inconsistent with David’s here speaking by the spirit of prophecy, respecting the future kingdom of Christ. That kingdom, no doubt, extended to the Gentiles, but its commencement and first-fruits were among God’s chosen people.

Fuente: Calvin’s Complete Commentary

INTRODUCTION

1. The last of the group (113118.) constituting the Hallel.

2. Certainly a temple Psalm, most probably composed for a great occasion. Some incline to the Davidic authorship, when he was anointed king, when he brought back the ark, or after (2Sa. 21:16). Others to Hezekiah (cf. Psa. 118:17 with Isa. 38:1). Others, after the exile, in celebration either of Feast of Tabernacles (Ezr. 3:1-4), or Founding of the Temple (Ezr. 3:8-8), or its Dedication (Ezr. 6:15-18), or Feast of Tabernacles (Neh. 8:14).

3. Often quoted in New Testament. Many Rabbins interpret the Psalm of Christ; and Jerome says that the ancient Jews so interpreted it, which is borne out by Mat. 21:9. This was Luthers favourite Psalm.

THE DIVINE MERCY

(Psa. 118:1-4)

Our text forms an appropriate introduction to, and is a miniature of, the whole Psalm. It contains the germ of all Gods goodness, and the ground for all human gratitude. Next to the phrase, Praise ye the Lord, the expression of Psa. 118:1 is of most frequent use in the Book of Psalms.

I. The nature of divine mercy.

1. It is divine. His mercy. It is therefore perfect. It is not liable to the fluctuations and temptations to which human mercy is exposed. The divine character is not only perfect as a whole, but in its parts. The divine perfections characterise each other. The divine mercy is omnipotent and all wise, beneficent, yet just. It always goes far enough, it never goes too far. Mans mercy sometimes stops at the boundary of self-interest, and thus leaves its object unattained; sometimes goes beyond both and defeats its object. Not so with perfect mercy. It ascertains accurately the measure of our need, and powerfully supplies it.

2. It is the outcome of the divine goodness. Mans mercy is often the result of weakness. Thus it rests on unworthy objects, encourages sin, and manifests itself in unproper ways. Gods mercy is ever governed by sound motives, manifested in good ways, to worthy objects and beneficent results.

3. It is everlasting. Mans mercy is frequently a matter of mood, tense, and ability. God is always in a merciful mood, and always powerful to bless.

II. The objects and manifestation of the divine mercy.

1. Nations: Israel. God, as King of kings, cares for national life. Illustrations of this are plentiful in the history of Israel and in the history of England. The divine mercy is seen

(1) In the planting of nations, with due regard to wants and peculiarities. The characteristics of a nation may be due to the circumstances in which they are placed, but it may also be due in the divine adaptation of circumstances to temperamente.g., Greece, art and poetry; England, commerce, &c.

(2) In the growth of nations. Wars, revolutions, reforms, &c.

(3) The decline of nations. When a nation has lost its virtue and its vigour it is a mercy to itself and to other nations that it should fall. Israel, Rome, &c.

2. Ministers: House of Aaron.

(1.) In their call (1Ti. 1:16; Gal. 1:15-16).

(2.) In their preparation for their work

(3.) In their encouragement in the midst of difficulties and dangers.

(4.) In their spiritual enrichment.

(5.) In their moral success.

(6.) In their eternal reward.

3. The Church, Them that fear the Lord.

(1.) As a whole. In its marvellous preparation; the gradual consolidation of the world into a political brotherhood by the Persian, Alexandrian, and Roman conquests; the dispersion of the Jews; the spread of the Greek language and Roman civilisation; the yearning for spiritual life and unity. . In the merciful gift of Jesus Christ to be its living head, and of the Spirit to guide it into all the truth. . In the persecutions which dispersed it, and the blood which watered it. . In its marvellous preservation when the whole world was against it. . In its enrichment by the stores of learning and art. . In its Pentecostal baptisms in all ages. . In its continual progress. . In the promise of its glorious close.

(2) As individuals; in conversion, the means of grace, &c.

III. The recognition of the divine mercy. Oh, give thanks unto the Lord.

1. This mercy is often unrecognised. Nations attribute their blessings to fortunate circumstances, patient perseverance, or martial prowess; ministers to their learning, eloquence, or zeal; the Church to its orthodoxy, political alliances, or enthusiasm; individuals to happy chances, or human sympathy and help.

2. This recognition is a matter of imperative obligation. Without this recognition

(1) the evils of selfishness and sin can never be extinguished,

(2) the mercy will be withdrawn, and

(3) retribution follow.

3. This recognition should take the form of devout, grateful, and earnest praise.

MANS EXTREMITY GODS OPPORTUNITY

(Psa. 118:5-7)

I. Man in distress. Out of straits. The figure is that of a fortress surrounded by a beleaguering army, or of soldiers hemmed in on every side (see Psa. 118:10), or of a torrent dammed up by the pass through which it rushes; imprisoned, constrained. This applies to

1. The Church. How often is it surrounded and hemmed in by infidelity, ungodliness, superstition, persecution, want of opportunity, political restriction, and popular opinion!

2. The individual. In business, family, society, by temptations, hostility of friends, personal weakness, malignity of foes.

II. Mans duty in distress. I. Prayer. Without this we shall always be in distress. Our own resources are soon expended. Friends are often unwilling or helpless. Let us call upon the Lord.

(1.) It is our duty to God, for He has commanded it.

(2.) It is our duty to ourselves. A prayerless man is a moral suicide. Not sit by thyself, or lie upon thy bench, hanging and shaking thy head, and letting thy thoughts bite and devour thee; but rouse up, thou indolent fellow! fall upon thy knees, raise thy hands and eyes to heaven, and present thy distress before God with tears.Luther.

2. Courage. I will not fear. Fear blanches the courage, exhausts the strength, and diverts the aim. As long as courage lasts, hope is not extinct; but the moment fear comes in, defeat supervenes.

III. Mans consolations in distress.

1. The Lord is on his side. The Lord has pledged Himself

(1) to be with His Church always;

(2) with His individual children. What is there then to fear? Greater is He that is for you (Isa. 43:1-2).

2. The Lord consecrates all His confederates for His good (Psa. 118:4). Whether they be friends or instrumentalities.

IV. Mans deliverance in distress.

1. Victory over foes. This has been the realisation of the Church in all ages. (Rom. 8:35; Rom. 8:39).

2. Perfect liberty. The Lord set me in a large place. The misery of the Psalmist was that he was straightened. His deliverance was liberty in a large open plain. This may be applied

(1) to Missionary enterprise. The Lord is ever opening doors for His Church, loosing her bonds, and enlarging the field of her operations.

(2) To spiritual life. We are called unto liberty, freedom, from sin, of thought, of mental and moral cultivation, philanthropy.

COURAGE

(Psa. 118:6-7)

Courage is a very complex and difficult subject. We speak of physical courage, mental, moral courage, courage of convictions, &c. Many a man who could walk up to a cannons mouth could not face a public audience. Many a man who has planted his countrys flag in the thick of her foes has betrayed his most cherished convictions. True courage is described in our text.

I. In its source. The Lord is on my side. Courage is supposed to spring from self-reliance. That man is counted brave who scorns all allies and dares to face the enemy alone. Hence much of human courage is reckless hardihood. True courage is the courage of trust in God.

II. In its manifestations. I will not fear, &c.

1. It trusts God to do for it what it cannot do for itself. It wisely dares to acknowledge that by itself it is unequal to certain enterprises. This of itself requires a great deal of courage, because it requires so much self-abnegation, is so unpopular, and is often apparently not warranted by circumstances.

2. This trust produces fearlessness of consequences. Who can fear who has taken this initial and most formidable step of declaring himself on the side of God? Young men, take this initial step; for who can fear who knows that God is on his side.

3. Fearlessness of consequences produces the true courage of fidelity. Why is it men are unfaithful? Consequences, unpopularity, poverty, &c. The fear of man bringeth a snare. Fear Him, ye saints, and you will then have nothing else to fear.

TRUST, HUMAN AND DIVINE

(Psa. 118:8-9)

I. Man must trust. All experience proves this. Like the creeping parasite, the soul must throw its tendrils round some support.

II. Whom should man trust? Some one whose qualities warrant that trust.

1. He must be ail-sufficient, able to provide for all actual and possible necessities. To trust for wisdom to the foolish, for strength to the weak, &c., nothing but disappointment can follow.

2. He must be of supreme moral excellence. If we trust to the suspected or the worthless we shall be in a state of perpetual unrest.

3. He must be the same at all times. Trust in the feeble is ruin. Man must have as the object of his trust one whose omnipotent resources and spiritual perfection are beyond the mutation of this world and abide for ever.

III. Who warrants that trust?

1. Do men generally? No;

(1) man, is weak in wisdom and material resources;
(2) morally imperfect;

(3) ever changeful

2. Do princes? Least of all. They are but men, sometimes the weakest, worst, and most fickle of men. What they have done let the followers of Confucius, Buddha, Mohammed, the Pope, and Priestcraft everywhere tell. One thing: ruin.

IV. God offers Himself as the object of human trust. It is better that man should trust Him

1. Because He warrants that trust. He is able to do exceeding abundantly, &c. He is glorious in holiness. He is the same yesterday, to-day, &c.

2. Because mans confidence can thereby be secured. That confidence has been sadly shaken. Hence mans distress. In God it will stand firm.

3. Because of the blessed consequences which will follow.

(1.) salvation;

(2.) inward peace;

(3.) human brotherhood;

(4.) heaven.

SPIRITUAL WARFARE

(Psa. 118:10-13)

I. Danger.

1. A surrounding danger, compassed. The foes of the Christian are not all in the front or in the light. They are subtle, and everywhere. A sudden temptation may reveal a weakness hitherto unobserved. They assail us at all points, at home and abroad, at work and at rest, in the Church and in the world.

2. A formidable danger.

(1.) In point of numbers, like bees. We wrestle with principalities and powers. Countless multitudes are waiting for every weakness, and plotting for every fall.

(2.) In point of pertinacity. The fourfold repetition of the phrase, They compassed me, indicates assiduity and perseverance.

(3.) In point of weapons. The sting of the bee is formidable from its very insignificance. So it is not at first by great temptations, but by small, that we are assailed. The sting of the bee is sharp, so the weapons arrayed against us can pierce body, affections, temper, intellect, and soul.

(4.) In the point of dexterity. It is difficult to strike the bee when on the wing. Happy the man who has transfixed the tempter with the sword of the Spirit, and has him under his feet.

3. A fatal danger. They thrust sore at me that I might fall. Their aim is not to weaken, but to destroy. Hence quarter is neither given nor taken. Victory or death is the only issue for either side.

II. Help. The Lord helped me.

1. By fighting Himself where and when we are helpless. There are certain antagonists we can never cope with. Sin, Satan, and death have to be encountered by Him first, and their power crippled and themselves chained. In effecting this Christ becomes the Captain of our salvation.

2. By animating us with the warlike spirit. God has not given to us the spirit of cowardice (), but the spirit of power.

3. By arming us for the conflict. (Eph. 6:13-17).

4. By assurances of victory and reward.

III. Victory. In the name of the Lord, I will destroy them.

1. The victory will come swiftly. Like the dry thorns, they shall consume. It remains very much with the Christian, with his faith, courage, and fidelity, when the victory shall be won.

2. The victory shall be complete. Destroy. Sin shall have no more dominion over you. The God of peace shall bruise Satan under your feet shortly. Death shall be swallowed up in victory.

3. The glory of the victory shall be given to him to whom it is due. In the name of the Lord. Note:This takes all the malevolence out of this determination. It was a judicial vengeance of which the Psalmist was only the instrument. God takes all the responsibility. Let persecutors see to it that they have Gods warrant. We know we have it in our war of extermination against sin. Not unto us, but to Thy name, &c.

PERSONAL AND FAMILY PIETY

(Psa. 118:14-15)

Notice:

I. That piety is sadly wanting. There are men to whom these words are unintelligible. They know nothing of Gods strength; they are strangers to His salvation; no song wells up from their thankless hearts. Sad is their condition; sad the condition of their homes. In many homes all is vice, misery, want, and broken-heartedness, as the result of the parents irreligion. In all houses which are not sanctified by the Word of God and prayer, the deepest wants of the family are unsatisfied.

II. That the want of piety is supplied. The Lord has become, &c. Piety consists of three things.

1. Salvation. The Lord is become He is my salvation. Not simply personal rescue or divine blessing, but indwelling God. This involves every other phase. It drives out sin, rescues from impurity and death, gives heaven.

2. Salvation employed. My strength, for use, of course. Strength unemployed will be strength dissipated. If we do not work out our salvation, viz., that which God has worked in, to will and to do of His good pleasure, spiritual loss and death will supervene.

3. Salvation acknowledged. My song. Salvation will and must express itself. The praiseless lip argues the thankless heart, and the thankless heart is the heart from which God has fled.

III. That piety must be personally appropriated. My.

1. Piety is a matter between the personal soul and its personal Saviour. There can be no mediation or proxy. No man can either get or keep our religion for us.

2. The means of its appropriation is personal faith. Believe on the Lord Jesus Christ, and thou shalt be saved.

3. The test of its appropriation is personal experience. Is become. The Psalmists experience was no fiction. He knew that there was a time when he felt nothing of the sort. He knew that now that time was over. He had entered on a new phase in his career, and of that phase he was sensible.

IV. That piety is appropriated to be diffused. The sphere of its diffusion here is the home (Psa. 118:15). Piety may be diffused at home by

1. Personal example.

2. Careful self-discipline.

3. Intelligent and patient training.

4. Interesting and constant worship, &c.

V. That piety, and piety alone, will make a home happy. The voice of rejoicing is in the tabernacles of the righteous.

1. Some pious homes, it is said, are not happy. Does true piety reign there? or cant, laxity, or severity?

2. True piety must make a happy home, because it is alway rejoicing.

VI. A happy home is a miniature of and a nursery for heaven.

IN CONCLUSION.(i.) Parents, it rests with you whether your home is a heaven or a hell. (ii.) Children, value your homes. The time may come when you will want them. (iii.) Children of pious parents, make your future home what your past has been.

THE LORDS TRIUMPH

(Psa. 118:15-16)

These words may be applied

(1) to Gods sovereignty over the material universe and His power over its laws;
(2) to national deliverances, such as Moses, David, elsewhere acknowledged, yes, and such as we ought to acknowledge. But
(3) it suggests (and we will consider it as suggesting) the triumphs of Christ and His Gospel in the world.

I. The personal triumph of Christ.

1. Over Satan. This began in the wilderness, continued without intermission during His life, and ended by the victory of the Cross.

2. Over the world. Our Lord confronted the world in all its forms, provincial, metropolitan, social, political, upper, lower. He measured the world and condemned it. And it fully understood Him. It recognised His aim; it quailed before Him, and it hated Him; and it rested not till it had led Him to His Cross; but He said, I have overcome the world.Liddon.

3. Over sin, by bearing its penalty on Calvary.

4. Over death, by His resurrection.

5. This fourfold triumph condensed into one at His ascension (Col. 1:15, Eph. 4:8).

II. The triumphs of His Gospel in the human heart.

1. In its conversion from sin to holiness. Every other means has been tried and has failed, human efforts, education, moral philosophy. But Christ has subdued the will, cleansed the soul, introduced a powerful motive, and imparted a new life.

2. In empowering the soul to resist sin, strenuous opposition, favourable circumstances, human encouragement have been in vain.

3. In promoting the growth of moral excellence.

4. In giving us victory over the world, tribulation, and death.

III. The triumphs of His Church in the world.

1. Over persecution. Its early years were years of blood.

2. Over old heathenism, supported as it was by poetry, learning, and extensive popularity.

3. Over heresy, e.g.

(1) Arianism, in spite of its wide influence and royal patronage;

(2) Popery, that giant superstition, still reels under Luthers blow, and will yet fall.

4. Over religious indifference. Nothing ever has, or ever will excite such interest and move so much as the simple preaching of the Gospel. Where are the crowds so numerous as at our churches?

5. Over human hearts. Witness Pentecost, the preaching of Luther, Latimer, Wesley, Whitfield, &c. Nor are its triumphs confined to one class. In its early ages the illiterate fisherman, the intelligent publican, and the learned rabbi were charmed and subdued. And the same Gospel has since exerted its influence over Bunyan the tinker and Newton the philosopher.

CHASTISEMENT

(Psa. 118:17-18)

The first of these verses was hung up by Luther in his study, as his favourite verse of his favourite Psalm. It has come to my aid again and again, and supported me in heavy trials, when Kaiser, king, philosopher, and saint could do nought Chastisement

I. Its nature. The Lord hath chastened me sore.

1. It was the Lords chastisement, therefore sovereign, fatherly.

2. By human instrumentality. His enemies were permitted to thrust at him sore.

3. Thorough. Sore. Not too much, not too little, but sufficiently to accomplish the divine purposes (Job. 30:11).

II. Its limits. He hath not given me over to death.

1. Physical death.

2. Intellectual death. Despair.

3. Moral death. Destruction.

III. Its consolations. I shall not die, but live.

1. It was corrective, remedial, and therefore not simply punitive (Jer. 10:24).

2. Hopefulness against the worst. I shall not die.

3. Confidence for the best. But live (Act. 27:22-25).

IV. Its effects. And declare the works of the Lord.

1. Devout gratitude.

2. Personal improvement.

3. Religious earnestness and testimony. No affliction for the present seemeth to be joyous but grievous, but afterward, &c.

THE SACRED ENCLOSURE

(Psa. 118:19-21)

I. The enclosure.

1. Literal. Our text primarily refers to the sacred enclosure that was accessible to true Israelites alone. (Isa. 26:2.) That enclosure was the house of God, where His glory was manifested, His name worshipped, and His peoples righteousness confirmed and strengthened. So the Christian Church is where Gods presence is felt, His word proclaimed, His worship celebrated, &c.

2. Moral. Christian life is a temple of the living God and the sphere of righteousness. A way of holiness where God dwells and walks with His people.

3. Heavenly (Psa. 24:7). Heaven is the sanctuary of God, and the dwelling place of righteousness.

II. The gates of that enclosure. The gates of righteousness. The gate of the Lord.

1. The gate which belongs to the Lord. The Lord keeps the gate; not Peter, not His ministers, but Himself.

2. The gate is of the Lords appointment. All who enter by any other climb over the wall and are thieves and robbers. There is only one way opened. There is only one name given under heaven, &c.

3. The gate is the Lord Himself. I am the way. I am the door. Christ alone is the entrance to Gods righteousness.

III. The keys to that enclosure.

1. Ardent supplication. Open, implying need of entrance, desire to enter. Ask; seek; knock, and it shall be opened unto you.

2. The divine willingness. Thou hast heard. God has a sovereign right to admit or exclude all He chooses; but we know that He will be guided by righteousness, and will not select on arbitrary principles.

3. Salvation. Art become my salvation. Nothing that is defiled or maketh a lie can enter. Only the redeemed shall walk there. They enter in and find pasture.

IV. The privileges and duties of that enclosure.

1. Worship. I will praise the Lord.

2. Righteousness.

IN CONCLUSION.(i.) The outer courts are open to all.

(1.) Many privileges of the material sanctuary. But let the Church beware how she throws all her privileges open.

(2.) Opportunities for righteousness.

(3.) Opportunities for qualifying for heaven. (ii.) The inner court is open to all who are qualified to enter.

(1.) All the means of grace;

(2.) the fulfilment of all righteousness;

(3.) all the hopes and fruits of glory.

CHRIST THE CORNER-STONE

(Psa. 118:22-23)

Whatever literal application these verses may have had, that application is now merged into the richer, larger, and undoubted application to the Messiah. No text is more frequently quoted in the New Testament. Six or seven times it is quoted word for word, and in innumerable instances is it unquestionably referred to where Christ is made the one, true, and only foundation of the Church. Must we, in opposition to the perverted and obstinate exegesis even of believing commentators, begin to prove that this Psalm is Messianicthat the corner-stone is a real prophecy of the Spirit concerning Christ? We frankly confess ourselves to be so often vexed by such contentions with brethren who do not understand the scripture, that we lose patience; and, however unscientifically, are inclined rather to rebuke them with Christ (Luk. 24:25) until their hearts burn, and their burning hearts begin to read in the light of the Pentecostal fire what is written.Stier. Observe

I. That Christ is the corner-stone.

1. What the corner-stone is not.

(1.) Feelings towards Christ. These are most unsubstantial and shifting.
(2.) Doctrines concerning Christ. These merely tell us about the corner-stone.

(3.) The example of Christ. This is simply the character of the corner-stone.

(4.) The Church of Christ. That is the building reared on the corner-stone.

2. What the corner-stone is. Jesus Christ Himself being the chief stone. This only is solid, constant, and eternal. All else is sand. This is rock. Jesus Christ in His divine-human personality. Incarnate, crucified, risen, glorified, and reigning.

3. What the corner-stone is for.

(1.) For beauty. Corner-stones are the most costly, choice, and adorned. Other stones derive their excellency from them. So the Christian building derives its beauty from Him who is full of grace and truth. Of His fulness all we have received, and grace for grace.

(2.) Stability. They are chosen for firmness, strength, and durability. They uphold and maintain the building which without them would crumble and fall. So Christ supports the individual believer and the collective Church, in weakness, trials, hour of death, day of judgment.

(3.) Unity and compactness. Take away the corner-stone and the sides of the house become separate buildings. This unity is not uniformity. The other stones are of various sizes, value, colour, material. The corner-stone gives harmony. So different men have different capacities, preferences, modes of thought and feeling. Christ binds them into a mighty wholeHis Church.

II. That Christ is the only cornerstone. There have been many rival corner-stones. They have been tried, but they have failed, and so have those who have built upon them. Paganism, Unbelief, Socialism, Philosophy, Ethics. Other foundation can no man lay than that is laid, &c. He is the only cornerstone by which God and man can be brought together on terms that are at once honourable, amicable, strong, and abiding. He alone can bring the dispensations together into a harmonious whole and make them an enduring basis for faith and morals. He is the only means by which the disintegrated masses of mankind can find their principle of cohesion. One is your Master, even Christ, and all ye are brethren. He is the only means whereby the disorganised faculties of our nature can be reduced to order and compacted in strength and so make our new man.

III. That Christ is the divinely established corner-stone. This is the Lords doings. It is no myth or speculation. It is not the doing of men or angels, but of

1. The Holy Trinity. The Father sent forth His Son, and consecrated Him. Him hath God the Father sealed. The Son came, and by His own power laid down His life and took it again. The Holy Spirit takes of the things of Christ and imparts them to us.

2. The divine attributes. Wisdom devised it; justice instituted it; love gave it; and power laid it.

3. The divine providence.

(1.) By a wonderful preparation. Moral: the Jews; intellectual: the Greeks; political: the Romans.
(2.) In an age which by its peculiar fitness was the fulness of the times.

IV. That Christ is the rejected corner-stone. In all ages since His advent He has been the despised and rejected of men. The Jewish people and the whole heathen world combined at first to resist His claims. He was a stumbling-block to the one, and foolishness to the other. Persecution and controversy since have proved that the human heart is alien to Him. Sin, infidelity, heresy, and worldliness all refuse to build upon Christ.

V. That Christ is the marvellous corner-stone.

1. Marvellous when we consider who is the corner-stone.

(1.) In its unlikelihood. The man Christ Jesus, born in a manger; the Man of Sorrows, crucified as a malefactor.

(2.) In its condescension. The brightness of the Fathers glory, creator of the universe, governor of angels, Lord of man.

2. Marvellous when we consider the means by which He has become the cornerstone. By the simple preaching of truths alien to natural inclinations, political institutions, moral usages; demanding the resignation of pride of intellect, independence of will, pleasure, profit; by men, weak and unlearned in the worlds estimation, whose weapons were not learning or swords, but holiness, suffering, zeal, and prayer.

3. Marvellous when we consider the numbers and quality of those who have made it their corner-stone. Countless millions have eschewed beliefs consecrated by the profession of unnumbered ages, have thrown off their allegiance to priesthoods armed with every terror and device, have resisted the fascinations of philosophy, and have left darling vices and besetting sins. These have been from all ranksmonarchs, nobles, warriors, statesmen, poets, &c.

THE LORDS DAY

(Psa. 118:24)

I. The day

1. Of temporal deliverance. God has made that. By a variety of providential dispensations. Indirectly, through men and other instrumentalities, e.g., in sickness, through the physician; in perplexities, by friendly advice and help. Directly, by the interposition of His mighty power.

2. Of salvation. The whole Christian dispensation is the time accepted by God in which to bless mankind. It is the time acceptable to man in which his pressing spiritual wants may be supplied.

3. Of conversion. The day when God gives, and we personally take, Jesus Christ to be our chief corner-stone. Let that happy day never be forgotten.

4. The sabbath day, by Jehovahs rest and Christs resurrection.

II. The duties of that day.

(1.) Rejoicing. Implying intense gratitude, cheerful consecration, holy zeal.

(2.) Gladness. Let no man say that religion is a thing of gloom. God blesses us that we may be happy. Let the day of rest be the gladdest of all the seven.

BENEDICTIONS

(Psa. 118:25-26)

This passage received its fulfilment only in Him who came in the supremest sense in the name of the Lord (Mat. 21:9). Here, however, it admits of a human and general interpretation.

I. The blessing supplicated.

1. This supplication is the expression of a want. Save. Send prosperity. Save, implying moral evil and degradation; Prosperity, loss and misery.

2. This supplication was earnest. Beseech. Our need is great, so must be our cry. Listless prayer implies unconsciousness of need.

3. This supplication was urgent. Save now. Send now. Need is always present. Blessings are ever wanted.

II. The conditions of blessing fulfilled.

1. Coming.

(1.) This is inexorable. Come, now, let us reason; Seek ye the Lord, &c.

(2.) Can only be fulfilled through Christ. No man cometh unto the Father but by Me.

(3.) Is equivalent to Christian faith. Faith is the souls approach to God through Christ.

2. Coming in the name of the Lord.

(1) Not in our name, or

(2) by our own merits, but

(3) in the name of the Lord. Self-distrust, resignation, confidence.

III. The blessing vouchsafed.

1. Salvation; from the guilt, power, pollution, and punishment of sin.

2. Prosperity. The great gift of God through His Son and Spirit. Regeneration, sanctification, indwelling peace, joy, power, heaven.

IV. The place of blessing. The house of the Lord.

1. All the means of grace are there concentrated.

2. The vast majority of Christians receive their highest blessings there.

PERSONAL RELIGION

(Psa. 118:27-29)

I. Personal religion consists in the acknowledgment of a personal God. Religion must rest on a dogmatic and theological basis. Whatever definition we give to the term religion, this is primarily involved. If it consists in the bond which unites the soul to the Supreme Being, then we must know who that Supreme Being is. If it consists in duty, then with reference to whom are those duties performed. To resolve God into a stream or tendency which makes for righteousness does not avoid theology or dogma.

II. Personal religion consists in the acknowledgment of a personal God accessible to man. God is accessible, because He is good. If He is not good, He is unapproachable, and must be the object of mans fear. God is permanently accessible, because His mercy endureth for ever. Religion must have an object who can be approached through all the vicissitudes of life.

III. Personal religion consists in the apprehension of a personal God. My God. This is a truth unknown beyond the precincts of revelation. The Almighty and Eternal gives Himself in the fulness of His being to the soul that seeks Him. Heathenism, indeed, in its cultus of domestic and local duties, of its penates, of its , bare witness to the deep yearning of the human heart for the individualising love of a higher power. To know the true God is to know that such a craving is satisfied.Liddon.

IV. Personal religion consists in the acknowledgment and enjoyment of a divine revelation which hath showed us light. If God is to be approached and apprehended, He must reveal Himself. If man is to receive his Makers blessing, be united to his Makers person, and fulfil his Makers will, he must be told who that Maker is and what He would have him do. God hath showed us light in the Bible and in the revelation of Him who said, He that hath seen Me hath seen the Father.

V. Personal religion consists in personal sacrifices (Psa. 118:27).

VI. Personal religion consists in devout worship, thanksgiving, and praise (Psa. 118:28-29).

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Psalms 118

DESCRIPTIVE TITLE

The Passover Hosanna-Song.

ANALYSIS

(See bracketed Headlines let into the Psalm).

(P.R.I.) Praise ye Yah!
(PART I.INVITATIONS TO PRAISE.)
(First in Standing Refrain: then in Appeal to Three Classes.)

1

Give ye thanks to Jehovah for he is good,

for to the ages is his kindness.

2

Pray you let Israel say

For to the ages is his kindness.

3

Pray you let the house of Aaron say

For to the ages is his kindness.

4

Pray you let them who revere Jehovah say

For to the ages is his kindness.

(PART II.THE PROCESSION SONG.)
(Answer to Prayer Acknowledged.)

5

Out of the strait called I on Yah,

Yah answered me with a roomy place.[573]

[573] That is, (by granting me) a roomy place. Cp. Psa. 18:19, Psa. 31:8. Or (metaph.): with freedom.

(Sentiments Occasioned.)

6

Jehovah is mine I will not fear,

what can man do unto me?

7

Jehovah is mine as my great Helper,[574]

[574] Ml.: my helpers. Prob. pl. of intensification.

so I shall gaze on them who hate me.

8

It is better to take refuge in Jehovah,

than to put confidence in man:

9

It is better to take refuge in Jehovah

than to put confidence in nobles.

(Entangling Alliances Severed.)

10

All nations compassed me about,

in the name of Jehovah verily I cut them off;[575]

[575] Will cut them to pieces.Will mow them downDr. Will circumcise themO.G. Prob. better as above, and (w. Kp.) tense rendered as a graphic imperfect (Cp. Psa. 118:5; Psa. 118:13).

11

They compassed me about yea they encompassed me about,

in the name of Jehovah verily I cut them off:

12

They compassed me about as bees (encompass) wax,[576]

[576] So it shd. be (w. Sep.)Gn.

they blazed up[577] as the fire of thorns,

[577] So it shd. be (w. Aram., Sep., Vul.)Gn.

in the name of Jehovah verily I cut them off.

(An Unnamed Enemy Addressed.)

13

Thou didst thrust sore at me that I might fall,

but Jehovah was my helper.

(Snatch from the Song of the Exodus.)

14

My might and melody is Yah,

and he hath become mine by salvation.[578]

[578] Cp. Exo. 15:2, Isa. 12:2.

(Jubilation in the Homes of the Righteous.)

15

A voice! a ringing cry and salvation[579] in the homes[580] of the righteous!

[579] Or: victory.
[580] Ml: tents.

The right hand of Jehovah is doing valiantly!

16

The right hand of Jehovah is exalting itself!

The right hand of Jehovah is doing valiantly!

(A Nations Inference.)

17

I shall not die but live,

and tell of the works[581] of Yah.

[581] Or: doings.

18

Yah chastened me sore,

But unto death did not give me over.

(PART III.REQUEST FOR ADMISSION INTO THE TEMPLE.)

19

Open unto me the gates of righteousness,

I would enter by them I would thank Yah.

(PART IV.REPLY FROM WITHIN.)

20

This is the gate of[582] Jehovah:

[582] Or: for.

Such as are righteous may enter thereby.

(PART V.PRAISE IN THE TEMPLE.)
(All Israel as One Man.)

21

I would thank thee, that thou hast answered me,

and hast become mine by salvation.[583]

[583] Cp. Psa. 118:14.

(A Voice Announces.)

22

A stone the builders rejected hath become head of the corner!

(The People respond.)

23

From Jehovah hath this come to pass:

it is wonderful in our eyes!

(A Voice)

24

This is the day Jehovah hath made!

(The People Respond.)

Let us rejoice and exult therein.[584]

[584] Or: in him.

(United Hosanna[585] Prayer.)

[585] Hosanna Heb. word, meaning save now! save, we prayLiddell and Scott.

25

Ah pray Jehovah! do save pray!

ah pray Jehovah! do send success pray!

(Priest, as if Noticing the Approach of a Distinguished Worshipper.)

26

Blessed is he that entereth in the name of Jehovah![586]

[586] Mat. 23:39 : Until ye say, Until that day, the subject of all prophecy, when your repentant people shall turn with true and loyal Hosannas and blessings to greet Him whom they have pierced: see Deu. 4:30-31, Hos. 3:4-5, Zec. 12:10; Zec. 14:8-11. Stier well remarks, He who reads not this in the prophets, reads not yet the prophets arightAlford in loco.

(Levites, as if Welcoming his Retinue.)

We have blessed you out of the house of Jehovah!

(Priest and Levites when Proceeding to Sacrifice.)

27

Jehovah is the Mighty One[587] and he hath kindled a light[588] for us,

[587] Heb.: El.

[588] Mal. 1:10.

bind the festal sacrifice with cords!
up to the horns of the altar.

(Doxology by the People as One Man.)

28

My Mighty One15 art thou and I will thank thee,

my Adorable One[589] I will exalt thee.

[589] Heb.: Elohim.

(The Temple Refrain.)

29

Give ye thanks to Jehovah for he is good,

for to the ages is his kindness.

(Nm.)

PARAPHRASE

Psalms 118

Oh, thank the Lord, for Hes so good! His lovingkindness is forever.
2 Let the congregation of Israel praise Him with these same words: His lovingkindness is forever.
3 And let the priests of Aaron chant, His lovingkindness is forever.
4 Let the Gentile converts chant, His lovingkindness is forever.

*

*

*

*

*

5 In my distress I prayed to the Lord and He answered me and rescued me.
6 He is for me! How can I be afraid? What can mere man do to me?
7 The Lord is on my side, He will help me. Let those who hate me beware.
8 It is better to trust the Lord than to put confidence in men.
9 It is better to take refuge in Him than in the mightiest king!
10 Though all the nations of the world attack me, I will march out behind His banner and destroy them.
11 Yes, they surround and attack me; but with His flag flying above me I will cut them off.
12 They swarm around me like bees; they blaze against me like a roaring flame. Yet beneath His flag I shall destroy them.
13 You did your best to kill me, O my enemy, but the Lord helped me.
14 He is my strength and song in the heat of battle, and now He has given me the victory.
15, 16 Songs of joy at the news of our rescue are sung in the homes of the godly. The strong arm of the Lord has done glorious things!
17 I shall not die, but live to tell of all His deeds.
18 The Lord has punished me, but not handed me over to Death.
19 Open the gates of the Temple[590]I will go in and give Him my thanks.

[590] Literally, the gates of righteousness.

20 Those gates are the way into the presence of the Lord, and the godly enter there.
21 O Lord, thank you so much for answering my prayer and saving me.
22 The stone rejected by the builders has now become the capstone of the arch![591]

[591] Literally, the head of the corner.

23 This is the Lords doing, and it is marvelous to see!
24 This is the day the Lord has made. We will rejoice and be glad in it.
25 O Lord, please help us. Save us. Give us success.
26 Blessed is the One who is coming, the One sent[592] by the Lord. We bless You from the Temple.

[592] Literally, in the name of the Lord.

27, 28 Jehovah God is our light. I present to Him my sacrifice upon the altar, for You are my God, and I shall give You this thanks and this praise.
29 Oh, give thanks to the Lord, for He is so good! For His lovingkindness is forever.

EXPOSITION

This psalm forms a worthy climax to the Hallel. Its leading voicethe I of the psalmappears to be that of the Restored Nation, since no known individual wholly answers to its use through this particular psalm. If any individual voice is heard in it, it is that of Nehemiah, and that only near the beginning. As to the question of authorship,whether or not Hezekiah or Isaiah began to write this psalm, as the conclusion of the Passover Hallel of their day,this much is clear, that it was at least completed after the Exile and was expressly adapted for the consecration of the Second Temple. Zechariah, or Haggai, or both, may have composed it; or at least have given to it those exquisite finishing-touches which so admirably adapt it to that auspicious event.
It is obviously a processional psalm, and in the highest degree dramatic. The general course of it is clear; and the sound of several voices can be plainly heard, though precisely who speaks in the several divisions of the psalm is, naturally, to some extent, a matter of conjecture. Our headlines will therefore be accepted as exegetical suggestions, rather than as authoritative determinationswhich, in no case, could they pretend to be.

Part I.The standing Refrain of Temple psalmody which both opens and closes this psalm constitutes a remarkable testimony to the goodness of Jehovah, as a settled conviction in the heart of the Nation. However severely Jehovah had dealt with them, his abounding and abiding goodness to them was a fixed article of their faith.

The threefold appeal (Psa. 118:2-4) which prolongs the national Refrain, is for several reasons interesting: partly because this is the second instance of its occurrence, the first being found at Psa. 115:9-11, and the third (amplified) at Psa. 135:19-20; partly also because of its recognition of proselytes, as forming the third division, a class lying on the outside of Israel proper, and yet attached to them in the same general bonds of worship,a recognition which reappears in the New Testament (Act. 13:16; Act. 13:26; Act. 16:14; Act. 17:17; Act. 18:7; cp. 1Ki. 8:41, Isa. 56:6).

Part II.It is not quite clear whether the strait and the roomy place of Psa. 118:5 are anything more than picturesque phrases for expressing, in contrast, distress and deliverance; so that it may be needless to ask what strait? what roomy place? Deliverance from the irksome conditions of captivity would in any case justify the contrast; but, partly influenced by what has shortly to follow in the psalm, we can scarcely avoid reflecting how miserably hampered for want of elbow-room were the returned exiles, for carrying forward the work of restoration. How serious this difficulty was, and at how severe a cost it was overcome, the psalm itself will in a little vividly remind us.

The circumstance that, for two lines announcing the facts of prayer and deliverance (Psa. 118:5), our song devotes eight lines to the expression of sentiments thereby demanded (Psa. 118:6-9) may usefully remind us of the need there is that the Divine facts of Redemption should find fruitful lodgment in appreciative hearts. Of Nehemiah, we are already reminded (in Psa. 118:9 b). HE had occasion for putting only a very little confidence in nobles (Neh. 6:17).

Is it too much to say that by finding in the next stanza (Psa. 118:10-12) rather the severance of entangling alliances than the raising of a fierce battle-cry, we avoid the rock on which many expositions have split; and are wholly left without excuse if we incontinently hurry down the centuries to the time of the Maccabees to discover an atmosphere of defiance in which these lines, as commonly understood, could have originated? In any case, it was not until we observed, with acquiescence, Kirkpatricks suggestion, that the context is better consulted by taking the verb variously rendered will cut to pieces, will mow down, will circumcise, rather as vividly descriptive past tenses than as threatening futures.it was not till then that everything in the psalm seemed naturally to fall into its right place. Cut off and circumcise of course go hand in hand thus far: that there is a cutting off in circumcising. Only instead of supposing this psalmist to threaten to circumcise Israels enemies (or else, as the word may be otherwise rendered, to cut them to pieces, or mow them down by the edge of the sword),if, rejecting these applications of the word, we take the circumcising-knife as sternly turned, by penitent Israel, against herself, in the way of cutting herself free from the entangling alliances which nearly strangled her on her return from captivity,in that case, we reach a result worthy of the best of Israels psalmists; worthy of Israel herself as now, at last, profiting by the chastising hand of her God; and worthy of being embalmed in song as a morally heroic act to be ever afterwards imitated, especially at Passover times. Let anyone read through the book Nehemiah with this thought before him, and he must be rather wanting in discernment if the spectacle that most impresses him be not just thisthe awful flashing of the Pashas terrible circumcising-knife as he unsparingly cut off Israel from her entangling alliances: foreign traders, foreign wives, all must go, if Israel is to be saved! We have only to imagine a poet-scribe, aware of Nehemiahs resolute doings and in full sympathy with the spirit that actuated them, setting himself to memorialise them in Passover Song,and what could be wished for more appropriate than the wonderful stanza before us? Those buzzing bees and lacerating thorns of would-be helpers, anxious only to thwart and hinder,here we have them, photographed for all time, in this Passover Song!

It was a terrible ordeal for Israel! Nor is it at all incredible that the poetin concentrating all the stinging of the bees and all the piercing of the thorns into the personification of one unnamed enemyThou didst thrust sore at me that I might fall (Psa. 118:13)was thinking of an enemy, not only unnamed, but also invisible! Zechariah, at all events, knew of an Accuser who durst present himself at the right hand of the Angel of Jehovah (Zec. 3:1); and the sore thrust at Israels fidelity, which Nehemiah resisted, was probably as determined as SATAN himself could make it.

The Song of Triumph, sung on Deliverance from Egypt, in its sublimest sentiment (Psa. 118:14), well becomes this new Triumph for Israel. Jehovah (the Becoming One) having become the might of his people in trial, and the melody of his people in triumph, Israel more firmly than ever before, now becomes His in the strong ties of gratitude: Mine by salvation! It is all there.

The jubilation of Psa. 118:15-16 possesses quite a fascination, by reason of its highly dramatic record. It must be confessed, however, that it severely taxes the power of sober exegesis. In the first place, it is not clear whether the more literal meaning tents should be pressed: if it should, then the thought of the reader is carried away to an army camping out, to whom is brought news of victory, as if achieved by a relieving force in some other part of the field; since men actually engaged in fighting are not found in their tents, and yet it would seem that the battle is actually being waged somewhere when these outbursts of triumph are heard in the tents alluded toif such be intended. It is so easy in Hebrew story to take tents as simply standing for homes that we are tempted to simplify in that direction. But then, again, why are the tents or homes termed those of the righteous? Are they the homes of the righteous nation preserving fidelity, of which we read in Isa. 26:1? It may be so; and it would not be very wild so to conclude, seeing that that phrase occurs in a song to be sung in the land of Judah. Of course, those who fly from the nation of Israel to the Church of Christ, for relief from every difficulty in Old Testament interpretation, need not feel any difficulty here. They could say: Ah, yes! during the present dispensation, there have been rousing outbursts of jubilation in the homes of the righteous as news has arrived of the conversion to Christ of the South Sea Islanders, the Chinese, etc., etc. And the righteous dwellers in those homes have exclaimedjust like this in the psalmThe right hand of Jehovah is doing valiantly! Now we have to confess that we could envy the facility with which many enliven Old Testament exegesis by such natural sallies of Evangelical fervour as this; but then we are sharply called to account by the context, here in this psalm, and are admonished that, after all, such imaginative applications are not exegesis. For what is it that follows? Is it, or is it not, a Nations Inference (Psa. 118:17-18), drawn from the exploits of Jehovahs right hand of which they now hear, that they, the Nation, shall not die but live, And recount the doings of Yah? Besides: these extracts are taken from the Passover procession-song of Israel; and as the procession slowly moves up to the gate of the Temple to seek admission, is it not the obvious dictate of candour to enquire, WHOM the processionists represents: is it their own nation or is it not? At least, if we demur to this, let us in all consistency accept the peril of national extinction and national chastening from hand of Yah, of which the context here speaks, before we foist any Gentile nation or Church into Israels place as pictured in this psalm. She has had her centuries of humiliation and shame and sore sorrow. Of jubilation, in the past, she confessedly has had but few and short-lived occasions. If, therefore, it be seemly that we should conclude that Israel as a nation will yet repent; and that thereupon the set time for Jehovah to make bare his arm on her behalf will come, let us reverently let be, and see whether, even yet, in the future, this bright vision of national joy shall not be filled to the full. We are not even sure that it may not be necessary to restore the tents in their literality; seeing that, according to the prophet Zechariah (Psa. 12:7), Jehovah intends, in the yet future siege of Jerusalem, to save the tents of Judah first, and what precisely that may mean, perhaps only fulfilment can shew. In spite of the outstanding grounds for suspending our judgments seen in this part of our psalm, let us note well that the loud note of jubilation has in it the following clear significance, namely: That at the very time that these shouts of triumph are being raised in the tents or homes of the righteous, Jehovah is glorifying his power on Israels behalf. To that conclusion we are bound by the language employed.

Parts III. and IV. need but little comment. It is only dramatically that they come into great prominence. Still they are not without significance for exegesis. As, just now, the tents or homes through which victory resounded were described as those of the righteous, so now the same moral quality is again brought into prominence. The gates into which the processionists desire to enter are frankly admitted to be gates of righteousness; and by giving them this designation, the applicants acknowledge that only in the character of righteous men can they expect to enter; as, on the other hand, they seem to protest that, conceding them this claim, admission cannot be denied them. This moral prerequisite is abundantly confirmed by the answer which comes from within. This particular gate is, for some reason, described as in an especial way belonging to Jehovah or as reserved for his use; and then it is added that such as are righteous may enter thereby, no doubt implying that none others may. All of which goes strongly to protest to Israel that her worship makes for righteousness; that Jehovah is a righteous God; that sin must be put away if the worshipper is to have any communion with Him. The interest of these verses, however, is mainly dramatic. Silence gives consent. No protest comes from within, to the effect that the applicants cannot be allowed to enter; and as (in Part V., Psa. 118:21) the I of the applying nation is resumed in the language of direct address to Jehovah, the inference is that the entrance has now been effected, and that it is within the sacred precincts of the Temple that this voice is raised. The language is that of thanksgiving: I would thank theethis is wherefore I have come into thy presencethat thou hast answered me; thou hast saved methou hast become mine by salvation. And thus again the climacteric language of the Exodus is used, now for a second time; and as no further words are added as following in sequence as part of Israels praise, we are perhaps entitled to say that this Refrain from the song of the ancient Exodus is felt to be too expressive to need further addition. Such, at least, is our decipherment of these dramatic words. There can be nothing further for Israel than that Jehovah should have become hers by salvation: provided, always, that the salvation itself has at last answered to the ideal of Jehovahs own kindness and faithfulness as expressed in his promises. So that, until this goal is reached, every returning Passover should become another rung in the ladder of national advance.

We cannot doubt that we are justified in thus regarding Psa. 118:21 of our psalm as leading us up to a resting and breathing place, if for no other reason than this: that the remainder of the psalm seems to be broken up into something like a rather fragmentary and conversational retrospect. Henceforth the buildingwhether the literal Second Temple, or Israel herself under the notion of a templeis complete; and the assembled people give themselves up to the pleasure of admiring it. As they view the FINISHED EDIFICE, a voice breaks in,we prefer to regard it as a prophetic voice, the voice of a Haggai or a Zechariah:

A stone the builders rejected
Hath become the head of the corner!

There it is, in situ, in its place in the building, before all eyes, challenging examination. Can any fail to note the present prominence of that Stone, or deny its past history of rejection? Can any word of excuse be offered to shield those mistaken builders who formerly set it aside? Silence leaves those builders to bear the blame of their mistake. But if the builders, whose province it was to know and act, set aside that most magnificent Corner Stone, Whose doing is it that it is now in its right place? The answer comes from the beholders, with firm conviction and undisguised admiration:

From Jehovah hath this come to pass:
It is wonderful in our eyes!

Is all this a parable? And, if so, what does it mean?

History records no such literal incident in connection with the building of the Second Temple. Surely then, the Temple must be Israel! Besides, if the insertion of this Rejected Stone in the Temple was effected by Jehovahs own hands, apparently without human instrumentality,then again must we not conclude, for this reason also, that the Temple is the nation of Israel? And if, by the Temple, the Nation itself is here ultimately meant, then Who was this CORNER-STONE, first rejected then accepted?

We have said that history records no such incident in connection with a literal Stone. It is easy, with Thrupp and Plumptre, to conjecture that such an incident may have happened; nor is it at all unwarranted to imagine such a thing, so long as the only object is to form clear conceptions of what ideas the language fairly conveys. But the point of importance just here is, to keep open the natural connection between the literal and the metaphorical in interpretation. It is right to cling to literal interpretations whenever they will fairly stand; but it is also right, and at times very important, to recognise that when the literal will not fairly stand, then the metaphorical conception should be frankly adopted. It is so here. The very form of the sayingso terse, so tellingalmost reduces it to a proverb, convenient for conveying forcibly the familiar occurrence of the promotion to power of the person or party that had previously been set aside through prejudice or enmity. That it is proverbial here, and so also prophetic, we have already seen cause to conclude. The correctness of such conclusion is further confirmed by the fact that a celebrated prophet before the Exile (Isa. 28:16) had already familiarised the minds of the people with this very metaphor in a most impressive manner, and for most serious educational ends: Therefore, thus saith the Sovereign Lord, Jehovah,Behold me founding in Zion a stone, a stone of testing, a costly corner of a well-laid foundation: he that trusteth shall not make haste. This, be it remembered, is said long after Solomons temple had been built: therefore the foundation here is metaphoricalone for men themselves to be builded upon. He that trusteth is plainly he that comes to rest on this foundation: therefore, again, this promised new foundation, spoken of by Isaiah, is metaphorical. The proposal to lay this foundation in Zion is plainly the fundamental part of a great moral testing, to which it is proposed that the scoffing rulers of Jerusalem (Isa. 28:14) shall be brought. With all this teaching, Israel had now for centuries been familiar: as also she had been made familiarstill under the figure of a sacred edifice, because an ASYLUMwith a stone to strike against and a rock to stumble over to the testing of both houses of Israel (Isa. 8:14). To which may be added that Zechariah, one of the post-exilic prophets (cp. Ezr. 5:1; Ezr. 6:14), is manifestly quite familiar with this metaphorical style of teaching; since he knows not only of a Living foundation stone below, but of a Living Cope or Gable-stone aboveone with seven eyes! (Zec. 3:9). To come back to our psalm, there can be no doubt that the builders who rejected the very Stone that Jehovah afterwards made head of the corner, were thereby themselves tested and proved incompetent builders of Israel.

Yes! it is a parable, here in the psalm; and, to the Christian Expositor, its meaning is as clear as day:Israel, as a nation, first rejects her own Messiah; and then, by a series of providences which mark out the entire revolution as Jehovahs own doing, accepts him as the chief corner-stone of her national structure. But, such is the power of this same testing-stone, that, in the very process of reversal, Israel herself becomes a new, a regenerated, Nation.

Here again, as in expounding Psalms 110, we come upon an occasion of deep emotion, as we think of the mighty ministry of the already written word to the mind of Jesus of Nazareth in giving him solace as his Rejection drew near! (Mat. 21:42, Mar. 12:10-11, Luk. 20:17).

This is the day Jehovah hath made! says another (or the same) prophetic voice (Psa. 118:24); meaning thereby, naturally, the day when these things are fulfilled by the national regeneration of Israel: to which the peoplebeing at length the entire nationwill respond: Let us rejoice and exult therein! as well they may!

But that day has not come yet; and until it does come, Israel is taught, at every passover celebration, to pray with an importunity of pleading touchingly expressed in the quaint words

Ah pray Jehovah! do save, pray!
Ah pray Jehovah! do send success, pray!

That the three English words, do save, pray, in the above quotation, are an exact rendering of the Hebrew compound-word hoshiah-na which constitutes our adopted word hosanna, may be news to more than a few English readers. At first, this may seem to be a mere curiosity of literature, and of no further importance. But further reflection will dispel this easy-going conclusion. As reappearing in the Gospels in connection with the story of what is called the triumphal entry of Jesus into Jerusalem (Mat. 21:9, Mar. 11:9, Luk. 19:38, Joh. 12:13), it may turn out to be something more than a curiosity of literature to be informed that hosanna, instead of being a mere flourishing banner-word of PRAISE, really constitutes a PRAYER of the most importunate significance. For who does not see, that to cry out to this Nazarene Claimant to the Messiahship, Do save, pray! constituted a far graver offence in the Jewish rulers eyes than merely to flourish a comparatively unmeaning compliment of praise by way of welcoming him to the holy city? The jealous rulers of Jerusalem may very well think: This prophet of Galilee may be able to speak beautiful parables and even to heal a few sick folk,but who is HE that he should be able to save Israel? No wonder that those rulers were vexed beyond measure. Not on this man, as a Corner Stone, do these builders desire Israel to build!

Even in this ancient literary museum of wonders, we now come upon a line or two of surpassing interest. We have presumed to place Psa. 118:26 in a headline setting, which, if correct, may cause it to burst forth with a blaze of light, by bringing it into touch with the most thrilling biography of the world. Or rather, perhaps, it should be said that, with or without explanation, it already stands in vital connection with the life of Jesus of Nazareth.

It will be remembered that, according to the scenic plan of this Temple Procession, the main body of processionists have already come up to the Temple Gatesrequested admission-been answered from within by the laying down of the great condition of entryhave gone triumphantly through those jealous gatesand, within, have raised their final Song of Triumph. And yet now, after this,after the Retrospective Dialogues of prophet and people as to the admired Corner Stone, and as to the New Dispensation Day that has dawned, and after the united importunate Hosanna Prayer that all the Congregation of Israel have offered,after all this, a strange incident happens! It would seem as though an unexpected arrival catches the High Priests eye. Some distinguished Stranger has, thus late, presented Himself at the Temple Gate: to whom the observant priest cries out in holy ecstasy

Blessed is he that entereth in the name of Jehovah!

And then the attendant Levites, observing further that the distinguished Stranger has with him a body of Attendants,with a like inspiration, but changing the singular he to the plural you,called for by the shifted application of the welcome,exclaim:

We have blessed you out of the house of Jehovah!

Do we dream? Or are we suddenly precipitated into the Spiritland of the Unfulfilled? In any case, here are the words, in their precise significance. And here is the setting of scenic crisis in which the words fall upon our wondering ears. We have not invented these arresting conditions. The materials for thought have been lying, waiting, embedded, here for long centuries. Is it possible at last to wake up to their true significance?

We must be forgiven if we avow our overwhelming conviction, that we do here catch a glimpse of a thrilling incident yet, in the future, to be fulfilled; and to the certain fulfilment of which the four Gospels in our hands give us not only the clue but the positive assurance. The event which here casts its shadow before, is nothing less than this: The sudden arrival of the Lord (ha-adhon) whom Israel all along in her better moments has been seeking, even the Messenger of that (New) Covenant which shall yet be solemnised with the house of Israel and the house of Judah (Mat. 3:1, Jer. 31:31).

How come we by the courage to say this? Where is our gospel evidence which furnishes the link which connects these things together? In reply, we simply point to the words of our Lord Jesus which he spoke to the Jewish rulers when he bade them officially his solemn farewell. Henceforth, said he (Mat. 23:39), ye shall not see me until ye say:

Blessed is he that cometh in the name of the Lord!

using the very words by which the Septuagint translates the line in this psalm which is now engaging our attention; and which Westcott and Hort and Nestle in their Greek Testaments print in special O.T. quotation-type, the Ginsburg-Salkinson Hebrew New Testament giving the identical Hebrew words that stand in the psalmBaruk habba beshem Yahweh. So that, in point of fact, what Jesus here says amounts to thisYe reject me now: henceforth ye shall not see me until ye welcome me with especial and official Temple Greetings! That glad day has yet to come; but when it does come this incident in our psalm, we may well believe, will be fulfilled with perfect precision and undoubtedly with an excitement which will thrill through all earth and heaven. We must not forget that, when Jesus used these words from the psalm (Mat. 23:39), they had already been employed (Mat. 21:9), some days before, by the multitude and the children, to give emphasis to their welcome of Jesus as the Messiah. While this fact goes to show plainly that our psalm had come by that time to be regarded as undoubtedly Messianic,the two incidents, when set side by side, have a deeper lesson to convey. The welcome which the multitude gave to Jesus, the Jewish rulers took care not to extend to him. But could Jesus be satisfied without receiving such an official welcome? Could he pass the matter by as an incident of no importance? Could he be content with the welcome of the unlettered throng, and treat an official welcome as unnecessary? He could not. He knew that an official welcome was what the psalm had foretold; and he knew that what was denied him then should be accorded him thereafter. Tis as if he had on occasion of his finally leaving the temple said:Ye have not said these words; but you or your successors will say them. Till then, we part: you go your wayI go mine. That is the lesson which this second quotation of those words in the psalm by Jesus himself warrants us to learn. And therefore we confidently claim that our Master himself confirms our interpretation of this remarkable verse (Psa. 118:26) in our psalm, as betokening nothing less than a national welcome to the Messiah, a national acceptance of Jesus of Nazareth as the once rejected Corner-stone.

The next section of the psalm (Psa. 118:27 )need not detain us, notwithstanding that endless conjectures have been offered by expositors as to its precise meaning. We have ventured to suggest the general conception of the verse by heading it, Priests and Levites when proceeding to Sacrifice; as good as to say, these words appear suitable for them to utter when about to offer the Chief Sacrifice of the day. The first line is not so very difficult; especially if we accept the suggestion of Thrupp, in which, by reference to Mal. 1:10, he obtains for the close of the line this allusionand he hath set alight the fire on our altar which is approvingly to consume our sacrifice. And then this turn of line one may help us to obtain a feasible sense for line two, which has been the most troublesome to interpretersBind the festal sacrificewhich consists of many victims that have come crowding into the temple court about the altar ready to be slainBind these with cords, so as to have all ready. The Divine fire is even now alight in the wood; therefore, lose no time; proceed rapidly with the immolation. Pile up the sacrificial pieces up to the hornsand so to the complete circumferenceof the altar. Or, throwing in the middle line of the verse as parenthetical, The fire of approval which Jehovah the Mighty One hath kindled upon our altar hath already reached even to the horns; therefore pile up the victims on the altar without delay. To all appearance, it is a ceremonial allusion, to which some simple act on occasion of an ordinary passover might do sufficient justice, so as to prevent its seeming to be unmeaning. But, if we are right in throwing the chief fulfilment of it into the future; then, like the Corner-Stone, this Sacrificial part of the Great Ceremonial may prove to be wholly metaphorical, and its Lesson be evolved in a manner which no human eye has ever witnessed and which no imagination can conjecture. We need not be further anxious about this confessedly puzzling verse. Some day it may be that we shall simply smile at our dullness of perception.

The conclusion of the psalm is abundantly worthy of its main burden; and consists of a Special Doxology for the occasion, and then of the standing Temple Refrain. Respecting the former (Psa. 118:28), our only regret is, that, owing to our not being accustomed to discriminate, in English, between the two Hebrew Divine names El and Elohim, we are without the linguistic means, in strict verbal translation, to give effect to the probable climax which their parallelistic use here constitutes. Still, as there is a perceptible ascending force in the other members of the lines, by which thank thee is intensified into exalt thee; we may perhaps complete the discrimination between the two lines, if, for El, we say Mighty One, and for Elohim, Adorable One. The main thing to note is that now again, once more, the whole nation is speaking as one man in language of blissful appropriation:

My Mighty One art thou and I will thank thee,
My Adorable One I will exalt thee.

When that Doxology is really and realisingly uttered in fulfilment of the prophecy of this Passover Psalm, Heaven and Earth will be nearer to each other than they have ever been before.

Give ye thanks to Jehovah for he is good,
For to the ages is his kindness.

QUESTIONS FOR DISCUSSION

1.

This psalm forms a worthy climax to the Hallelwhat is meant?

2.

What was the specific occasion and author of this psalm?

3.

The three-fold appeal of Psa. 118:2-4 is interesting for at least two reasons. What are they?

4.

What was the strait and the roomlyplace of Psa. 118:5?

5.

It is more important to express our adoration and praise than petitions. Why?

6.

Rotherhams heading: Entangling alliances severed is an innovation. Why? Discuss.

7.

Who is the enemy of Psa. 118:13? How decided?

8.

Jubilation in the homes of the righteous (Psa. 118:15-16) offers a real exegesis problem. What is it?

9.

Rotherham firmly states imaginative applications are not exegesiswith this we agree. But, we wonder who exercises more imaginationthe Evangelical writers or Rotherham? Discuss.

10.

What are the gates of righteousness of Psa. 118:19? Is there any application for us in this? Discuss.

11.

From Psa. 118:21 to the end of the psalm we have a different literary form. What is it? What building is here involved?

12.

Who voices these words: A stone the builders rejected hath become the head of the corner?

13.

When were the above words fulfilled?

14.

The figure of the cornerstone and the foundation was very familiar to Israel. Give examples.

15.

Are we to believe Jesus is the chiefonce rejectedlater accepted cornerstone of the Jewish nationor regenerated Israel? Discuss.

16.

The three English words: do save, pray are quite significant when studied in-depth. Discuss.

17.

Psa. 118:26 offers a beautiful thought for discussionplease take the time to understand the point and application here made.

18.

Jesus twice fulfilled the words of Psa. 118:26. Explain.

19.

Psa. 118:27 gives a problem. What is it? How answered?

20.

This is indeed a magnificent psalm. How much of it did the Jewish nation understand?

Fuente: College Press Bible Study Textbook Series

(1-4) Comp. Psa. 115:9-13, where a similar choral arrangement is found.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

1-4. In this introduction, or joyful call upon all to join in the praises of God, the same enumeration of “Israel,” “the house of Aaron,” and “those who fear God,” is made as in Psa 115:11, which see. The whole band of singers must be supposed to join in this invitation.

Fuente: Whedon’s Commentary on the Old and New Testaments

Psalms 118

Psa 118:6  The LORD is on my side; I will not fear: what can man do unto me?

Psa 118:6 Old Testament Quotes in the New Testament – Psa 118:6 is quoted in Heb 13:5-6.

Heb 13:5-6, “Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me .”

Psa 118:23  This is the LORD’S doing; it is marvellous in our eyes.

Psa 118:22-23 Old Testament Quotes in the New Testament – Psa 118:22-23 is quoted five times in the New Testament.

Mat 21:42, “Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?”

Mar 12:10-11, “And have ye not read this scripture; The stone which the builders rejected is become the head of the corner: This was the Lord’s doing, and it is marvellous in our eyes?”

Luk 20:17, “And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?”

Act 4:10-11, “Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner.”

1Pe 2:7-8, “Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”

Psa 118:24  This is the day which the LORD hath made; we will rejoice and be glad in it.

Psa 118:25  Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity.

Psa 118:25 “Save now” – Comments – The two Hebrew words ( ) (H3467), and ( ) (H4994), spell “Hosanna.”

Psa 118:26  Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.

Psa 118:25-26 Old Testament Quotes in the New Testament – The children of Israel were crying out verses from Psa 118:25-26 as Jesus entered Jerusalem on a donkey.

Mat 21:9, “And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.”

Note that Psa 118:19-20 refers to the king entering the gates of Jerusalem, as Jesus was doing.

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

Psa 118:27 Comments The horns of the brazen altar that sat before the tent (Exo 27:2) were used to tie down the animal sacrifices so that he would not jump off of the altar during the sacrificial ceremony. The priests could not lift the entire bull onto the altar. Thus, they may have made a ramp for him to walk up onto the altar. The priests would have tied the live animal to the horns of the altar in preparation for his sacrifice.

Exo 27:2, “And thou shalt make the horns of it upon the four corners thereof: his horns shall be of the same: and thou shalt overlay it with brass.”

Fuente: Everett’s Study Notes on the Holy Scriptures

A Psalm for Festival Services.

This hymn, written altogether in the style of David, bears a liturgical character and was, in fact, used in the Jewish Church upon the occasion of the great festivals, as part of their great hallel, chanted during the time when the Temple-offerings were brought, as well as by the individual families in the intervals of the Passover-meal, although it may originally have been composed for use at the Feast of Tabernacles. Sections of the psalm were in such general use that the pilgrims going forth to meet Jesus at the time of His last entry into Jerusalem chanted them almost spontaneously, Mat 21:9; Mar 11:9; Luk 19:38.

v. 1. O give thanks unto the Lord, for He is good, namely, in imparting His kindness in rich blessings upon the faithful; because His mercy endureth forever. Cf Psa 106:1; Psa 107:1; Psa 136:1.

v. 2. Let Israel, the entire nation, as the chosen people of God, now say that His mercy endureth forever.

v. 3. Let the house of Aaron, not only the priests, but the entire Church, as a congregation of priests, now say that His mercy endureth forever.

v. 4. Let them now that fear the Lord, all believers of all times, say that His mercy endureth forever. The urgent invitation having gone forth to the whole Church to join in praising the Lord, the psalmist now states the reason for his admonition.

v. 5. I called upon the Lord in distress, when he was in straits, in such difficulties that he could turn neither to the right nor to the left; the Lord answered me and set me in a large place, where he had freedom of movement on every side, where he was no longer cramped and hindered on account of being beset by dangers and enemies.

v. 6. The Lord is on my side, Rom 8:31; I will not fear; what can man, mere men, puny creatures, do unto me?

v. 7. The Lord taketh my part with them that help me, as his assistance, Jehovah’s help outweighing that of all other helpers; therefore shall I see my desire upon them that hate me, the enemies being bound to submit before His almighty power. The psalmist now urges the proper trust in Jehovah, as the One who is exalted in power above all men.

v. 8. It is better to trust in the Lord than to put confidence in man, man at his best being but a weak and helpless creature.

v. 9. It is better to trust in the Lord than to put confidence in princes, for their power, after all, is small, and their favor deceitful.

v. 10. All nations compassed me about, or, “though all the heathen should surround me,” but in the name of the Lord, trusting in the almighty power of Jehovah, will I destroy them, cut them down, exterminate them.

v. 11. They compassed me about; yea, they compassed me about, though they attempt their attacks on all sides; but in the name of the Lord I will destroy them, he who makes the Lord his ally always having the balance of power in his favor.

v. 12. They compassed me about like bees, or, “like wasps,” who were particularly troublesome and vicious during harvest-time; they are quenched as the fire of thorns, which flares up with great force, but is as quickly extinguished; for in the name of the Lord I will destroy them. Sure of the assistance of Jehovah, the congregation is at all times possessed of a feeling of triumph.

v. 13. Thou hast thrust sore at me that I might fall, the impersonal subject being used in the Hebrew, people have attempted in every possible way to wound and overcome the believer; but the Lord helped me. Therefore his song rings out with that of all the faithful.

v. 14. The Lord is my Strength, affording the believer might to overcome, and Song, the subject of hymns of praise at all times, and is become my Salvation, delivering him from all enemies.

v. 15. The voice of rejoicing and salvation, the happiness over the marvelous deliverance, as expressed in hymns of the congregation, is in the tabernacles of the righteous, in the homes of all believers, who have become partakers of the righteousness of the Messiah by the gift of God. The right hand of the Lord doeth valiantly, exalted in victory.

v. 16. The right hand of the Lord, emblem of almighty power, is exalted, in a rule over all enemies; the right hand of the Lord doeth valiantly, in possession of victory.

v. 17. I shall not die, thus being deprived of the privilege of praising Jehovah, but live, being preserved by God’s mercy, and declare the works of the Lord, that being one of the glorious duties of all believers.

v. 18. The Lord hath chastened me sore, in the anxieties and distresses to which the psalmist had referred in v. 5; but He hath not given me over unto death. Although the psalmist speaks in the singular, he is speaking in the name of the congregation, setting forth their common experience.

v. 19. Open to me the gates of righteousness, this name being applied to the gates of the Temple, since they afforded an entrance to the place where God imparted His righteousness in His Word; I will go into them, together with all other members of the congregation, and I will praise the Lord, Jehovah of salvation;

v. 20. this gate of the Lord, into which the righteous shall enter, the sacrificial acts on the part of the congregation, and the sacramental acts on the part of God’s servants, uniting them with Him in the most intimate fellowship.

v. 21. I will praise Thee, in the full consciousness of this wonderful union with Jehovah; for Thou hast heard me and art become my Salvation.

v. 22. The stone which the builders refused, rejecting it with scorn as useless, is become the headstone of the corner, the corner-stone upholding the entire building of the Lord’s Temple. This is a direct prophecy, which, as Jesus says, was fulfilled in Himself, Mat 21:42; Mar 12:10-11; Act 4:11; 1Pe 2:7; Isa 28:16. The Jews rejected their Savior, refusing to acknowledge Him as the promised Messiah; but He, by the merciful counsel of the Lord, became the Corner-stone of the Christian Church, the Foundation upon which all believers rest their hope of salvation, Eph 2:20-22.

v. 23. This is the Lord’s doing; it is marvelous in our eyes, and its marvel grows with every new consideration of the manner in which our salvation was effected.

v. 24. This is the day which the Lord hath made, the day, the period of grace and salvation extending down to the last day of the world, Isa 49:8; 2Co 6:2; we will rejoice and be glad in it. Cf Rev 19:7.

v. 25. Save now, the hosanna of the multitudes on Palm Sunday, I beseech Thee, O Lord! O Lord, I beseech Thee, send now prosperity, true spiritual happiness, Mat 21:9.

v. 26. Blessed be he that cometh in the name of the Lord, this cry of welcome as used by the chorus of Levites in the Temple-services and by the inhabitants of Jerusalem in greeting their brethren from a distance, being used in an unusually appropriate manner in the case of Christ upon His entrance into the city; we have blessed you out of the house of the Lord, wishing them the wonderful blessings which are dispensed at the Temple.

v. 27. God is the Lord, Jehovah is God, the only true God, which hath showed us light, with the spiritual enlightenment in His Word. Bind the sacrifice with cords, even unto the horns of the altar, the number of the offerings being so great upon festive occasions that the entire court was filled with the animals, so that some of them were led even to the space next to the altar of burnt offering, there to await their turn. This invitation is accepted by the worshiping multitude, in whose name the psalmist now answers.

v. 28. Thou art my God, and I will praise Thee, with joyful thanksgiving; Thou art my God, I will exalt Thee, giving Him the honor due His holy name.

v. 29. O give thanks unto the Lord, for He is good; for His mercy endureth forever, this same merciful favor being the sustaining power in the believers of all the world to this day.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

AN antiphonal hymn, composed for a joyful occasion, when there was to be a procession to the temple, a welcoming of the procession by those inside, and the solemn offering of a sacrifice upon the altar there. Dr. Kay’s conjecture, that the occasion was the joyful Passover which followed the dedication of the second temple in B.C. 516 (Ezr 6:19-22), is not improbable, though it cannot be regarded as more than a reasonable hypo thesis.

The first eighteen verses are the song of the procession as it winds its way slowly up the hill to the great gate of the temple, sung alternately, as it would seem, by the two halves of the procession. Psa 118:19 is the utterance of the leader, in the name of the whole hand, on their arrival before the gates. Psa 118:20 is the reply made to them by those inside. The procession, as it enters, sings Psa 118:21-24 antiphonally as before, all joining in Psa 118:25. Those already inside sing Psa 118:26 in welcome of their friends. Psa 118:27 belongs to the leader of the pro cession, and initiates the actual sacrifice. Psa 118:28, Psa 118:29 are then sung, either by the whole congregation or by the two parts of the procession.

Psa 118:1

O give thanks unto the Lord; for he is good because his mercy endureth for ever (comp. Psa 106:1, and the comment ad loc.).

Psa 118:2

Let Israel now say, that his mercy endureth forever. (For the triple division of the people made in this and the next two verses

(1) Israel,

(2) house of Aaron,

(3) those who fear the Lordsee Psa 115:9-11, and Psa 115:12, Psa 115:13.)

The nature of the division is considered in the comment on Psa 115:11.

Psa 118:3

Let the house of Aaron now say, that his mercy endureth forever. Let the priests endorse what the people generally have declared, that God’s mercy is ever lasting.

Psa 118:4

Let them now that fear the Lord say, that his mercy endureth forever. Let the real Israel, the true worshippers of Jehovah, those who worship him in spirit and in truth, set their seal also to the great confession, and solemnly sanction what the people and the priests have done.

Psa 118:5

I called upon the Lord in distress; literally, from the strait place; i.e. from the straits in which I was. It is generally agreed that the Babylonian captivity is intended. The nation had called to God in its distress by the mouth of Daniel (Dan 9:4-19) and of other holy men. The Lord answered me, and set me in a large place; literally, the Lord answered me on the open plain. The idea is, “The Lord gave me enlargement”took me out of my straits”set my feet in a large room” (Psa 31:8).

Psa 118:6

The Lord is on my side. “At this point the speaker transfers his point of view into the past; he is once more fear less in the midst of foes” (Cheyne). I will not fear (comp. Psa 23:4; Psa 27:1; Psa 56:4, etc.). What can man do unto me? Man is powerless against God. “If God be for us [i.e. on our side], who can be against us?” (Rom 8:31).

Psa 118:7

The Lord taketh my part with them that help me; literally, the Lord is on my side among my helpers (comp. Psa 54:4). Therefore shall I see my desire upon them that hate me (comp. Psa 54:7; Psa 59:10).

Psa 118:8

It is better to trust in the Lord than to put confidence in man (comp. Psa 62:8, Psa 62:9). Israel, on its return from the Captivity, had begun by putting a good deal of trust in its human helpers, as Cyrus and the other friendly heathen mentioned in Ezr 1:4-6; Ezr 3:7. But this help, after a little time, had failed them (Ezr 4:1-24), and they had found themselves in great difficulties.

Psa 118:9

It is better to trust in the Lord than to put confidence in princes. The “princes” after Cyrus had proved “broken reeds,” and, instead of favoring Israel, had favored Israel’s enemies (Ezr 4:6-24). At last Darius had done them justice, but it was felt that no sure dependence could be placed either on him or on his successors. Jehovah alone was Israel’s safe ground of confidence, He “would not fail them, nor forsake them” (Jos 1:5).

Psa 118:10

All nations compassed me about. This is, of course, hyperbole. But it was a fact that all, or almost all, the nations among whom the Israelites dwelt were at all times hostile to them, and sought their destruction. But in the Name of the Lord will I destroy them; or, “I will mow them down” (comp. Job 24:24).

Psa 118:11

They compassed me about; yea, they compassed me about (comp. Psa 88:17). The special compassing about alluded to is probably that in the time of Nebuchadnezzar, when not only the Babylonians but the Syrians, the Moabites, the Ammonites, and the Edomites took part in hostilities against Israel (2Ki 24:2; Psa 137:7). But in the Name of the Lord I will destroy them. The threefold repetition of this trenchant phrase (Psa 118:10, Psa 118:11, Psa 118:12) lends it vast additional force. It is no casual utterance, no mere wish, or thought begotten of a wish, but a deep and firm conviction.

Psa 118:12

They compassed me about like bees; i.e. in vast numbers, and with intense energy, and a furious desire to injure (comp. Deu 1:44; and the powerful description of Virgil, ‘Georg.,’ 4:236-238). They are quenched as the fire of thorns. Their fury dies away and goes out suddenly, like a fire kindled among thorns, which blazes up with vast heat and noise, but in a short time dies down and disappears. For in the Name of the Lord I will destroy them (see the comment on Psa 118:11).

Psa 118:13

Thou hast thrust lore at me that I might fall; rather, thou didst thrust (Revised Version). The psalmist recalls the past, and throws himself, as it were, once more into the midst of the struggle. Thoumine enemy, Babylondidst make s desperate onset upon me, fully intending my destruction. But the Lord helped me. Frustrated thy purposepreserved the life, the national life, which thou aimedst at destroying, and so did most effectually “help me.”

Psa 118:14

The Lord is my strength and my song, and is become my salvation. The deliverance was such that no words but those of the Song of Moses (Exo 15:2) could fitly celebrate it.

Psa 118:15

The voice of rejoicing and salvation is in the tabernacles of the righteous (comp. Ezr 6:16, Ezr 6:22). “Tabernacles,” or “tents,” is continually used by the sacred writers as a synonym for “dwellings.” The use of the expression here by no means implies that the Israelites of the time were actually living in tents. The right hand of the Lord doeth valiantly (scrap. Exo 15:6, Exo 15:12). God’s right hand was at the time stretched out to protect and preserve Israel.

Psa 118:16

The right hand of the Lord is exalted (compare the parallel expression in Exo 15:6, “Thy right hand, O God, is become glorious in power“). When God’s right hand effects a deliverance, it gets, as it were, additional glory to itself. The right hand of the Lord doeth valiantly. So, already, in Psa 118:16. Repetition is a special characteristic of this psalm (see Psa 118:1, Psa 118:2, Psa 118:3, Psa 118:4; Psa 118:8, Psa 118:9; Psa 118:10-12, etc.).

Psa 118:17

I shall not die, but live. The psalmist speaks, not in his own person, but in the name of his nation. They had been brought very near to extinction; but now the danger was past. God had given them “a reviving” (Ezr 9:8, Ezr 9:9); and they felt that henceforth they would “live.” And declare the works of the Lord. They would employ the new life granted them in “declaring God’s works” (see Psa 40:5, Psa 40:10; Psa 96:3; Psa 145:4-6); i.e. they would witness to all men of “the might of his marvelous acts,” and “abundantly utter the memory of his great goodness.”

Psa 118:18

The Lord hath chastened me sore. By the long sufferings of the Captivity. But he hath not given me over unto death (see the comment on Psa 118:17).

Psa 118:19

Open to me the gates of righteousness. The great gate of the temple being now reached, admission to the interior is requested. The gates are called “the gates of righteousness,”

(1) as gates which none but the righteous ought to enter (see the next verse); and

(2) as gates through which access is gained to the sanctuary of him who alone is truly righteous, and the source of all righteousness in others. I will go into them, and I will praise the Lord. Praise could be given to God any where; but it was most appropriately offered “in the courts of the Lord’s house, even in the midst of thee, O Jerusalem” (Psa 116:19).

Psa 118:20

This gate of the Lord, into which the righteous shall enter; rather, this is the gate of the Lord: the righteous [and they alone] shall enter by it. “This verse seems to stand aparta solo, chanted by a voice out of the temple gate” (Kay). Though sinners doubtless sometimes entered (2Ki 11:13; 2Ch 26:16-20; Joh 2:14), none but the righteous had any right to enter.

Psa 118:21

I will praise thee; for thou hast heard me. The chant of the procession as it entersa prolongation of the strain begun in Psa 118:19. And art become my salvation (comp. Psa 118:14).

Psa 118:22

The stone which the builders refused is become the head stone of the corner. The primary and literal meaning seems to be” Israel, which the great of the world, those who think to arrange the world ac cording to their own ideas, have rejected and would fain have cast aside, has, nevertheless, despite their rejection, attained to eminence, and been advanced, by the course of events, into such a position, that it may be regarded as the head corner-stonethe most important of all the nations of the world.” Any Messianic reference is secondary and subordinate.

Psa 118:23

This is the Lord’s doing; it is marvelous in our eyes. This fresh elevation of Israel to importanceespecially to such great importancecan only be attributed to the work of Divine providence. It is “the Lord’s doing”literally, “from the Lord”and is one of the most marvelous events of history.

Psa 118:24

This is the day which the Lord hath made. The thanksgiving day is one which has been fore-ordained of God, and brought into existence by him for a special purpose. We will therefore carry out God’s purpose, and rejoice and be glad in it.

Psa 118:25

Save now, I beseech thee, O Lord; or, “we beseech thee.” The interjectional is as suitable to the several speakers as to one. O Lord, I beseech thee, send now prosperity; i.e. continue to save, continue to send prosperity. Israel feels its constant dependence upon God, and that if the Divine care were remitted for a day, or for an hour, all would be lost. Tears, as Professor Cheyne observes, continually mingle with Israel’s laughter.

Psa 118:26

Blessed be he that cometh in the Name of the Lord. Once more a voice issues from the interior of the temple (comp. Psa 118:20). The priestly choir there stationed to receive the procession, blesses it as coming “in the Name of the Lord;” i.e. for a religious purpose, and with pious intentions. We have blessed you, they say (or, rather perhaps, we bless you) out of the house of the Lord. “The house of the Lord is the fountain and the treasury of all blessing” (Hengstenberg).

Psa 118:27

God is the Lord, which hath showed us light. Having received the priestly benediction, the processionists resume their strain. They have entered within the courts; they are approaching the altar of sacrifice; they have brought their offering. “Jehovah,” they say, “is God, and hath given us light” (see the Revised Version). That is, he has enlightened our spirits to see and acknowledge his mercies; or, perhaps, he has led us, as he did the people, by a pillar of fire in the wilderness; and now we stand before the altar with our offeringreceive it at our hands, ye priests-and bind the sacrifice with cords, even unto the horns of the altar. So shalt the act of thanksgiving be complete, and the solemn service ended. The fanciful exposition of Luther, lately revived by Professor Cheyne, will scarcely approve itself to critics generally.

Psa 118:28

Thou art my God, and I will praise thee: thou art my God, I will exalt thee. This is the acknowledgment made by each and all, and probably repeated many times, while the sacrifice is being consumed upon the altar.

Psa 118:29

O give thanks unto the Lord, for he is good: for his mercy endureth forever. The psalm ends, as it began, with the usual thanksgiving refrain.

HOMILETICS

Psa 118:1-21

Opposition, deliverance, thanksgiving.

The psalmist (or the nation) is passing, or has just passed, through great distress. He (it) has been the object of malignant and determined attack; he has been surrounded by enemies, and been in peril of his life; he has then, as always, sought help from above; and he has been so graciously relieved that he has the sense of deliverance in his soul, and the song of triumph on his lips.

I. HUMAN OPPOSITION. This begins in:

1. Hatred; or a hostile feeling (Psa 118:7). It is bad enough that men should cherish a spirit of enmity toward us, that they should wish us evil. But this passes into:

2. A hostile attitude. Those who are opposed to us “compass us about” (Psa 118:10-12). They quietly surround us with the network of their intrigue. They go beyond this; they bring to bear on us:

3. Active opposition. They “thrust sore at us” (Psa 118:13); their voice is raised in accusation, in detraction, in opposition; they take active measures to defeat, to distress, even to ruin us. It may be that their efforts conduct to;

4. The most grave results. Positive disaster may impend (Psa 118:17, Psa 118:18). It may be war “unto death.”

II. THE HOPE OF THE AFFLICTED. When thus engirt with enemies, our health, or our peace, or our position being seriously threatened, we have a refuge in God.

1. This trouble is so far of him that he has permitted it, and he has it under his control. Our appeal is therefore rightly directed to him.

2. His power against our adversaries is unquestioned and unbounded; let him lift his hand, and they are discomfited (Psa 118:16). With God at our side, animating and inspiring us, we ourselves shall prove wiser and stronger than they (Psa 118:10-12).

3. Conscious of our own integrity, with clean hands and a pure heart, assured that we are not seeking our own interests but those of the kingdom of Christ, we count confidently on his sympathy and succor (Psa 118:6, Psa 118:7).

III. DIVINE RELIEF. We call on God, and he answers us, and sets us “in a large place” (Psa 118:5). He takes us out of the straits in which we were hemmed in, and places us where we can breathe freely and can act happily and fearlessly. He has become “our salvation” (Psa 118:14). Our liabilities are met, our enemies disarmed, our reputation cleared, our position secured, our friends reconciled and restored, our path is made plain; we “return unto our rest.” Then comes the blessedness of

IV. THANKSGIVING.

1. In the heart. (Psa 118:1-4.) Let every one that has been thus delivered, to whatever tribe he may belong, say that the pity of the Lord “endureth forever,” that it never fails.

2. In the home. (Psa 118:15.) The voice of praise should be heard beneath every roof where God is known and his goodness has been felt.

3. In the sanctuary. (Psa 118:19, Psa 118:20, Psa 118:21.) In the psalmody which is heard in the Church there is many a note, detected by the ear of God, which is the outpouring of a rescued and relieved human spirit.

Psa 118:22-29

The great reversal.

To whomsoever these words (Psa 118:22, Psa 118:23) primarily referred, we have the highest authority for applying them to our Lord himself. In his case we have

I. THE GREAT REVERSAL. (Psa 118:22, Psa 118:23.) No reversal of fortune in human affairs can be comparable to his experience. Consider:

1. His course on earththe circumstances of his birth, of his youth, and of his manhood; his claims disowned, his truth rejected, himself insulted, ill-treated, condemned, smitten, crucified!

2. The nature of his position now as the Divine Head of the Church. He may be said to be both the Foundation-stone and also the Corner or Top-stone (the “epistyle”); for his Church is built upon his truth and, still more truly, upon himself; and, at the same time, it looks up to him as the most conspicuous One on whom its eyes rest with reverence and love.

3. The exaltation he enjoys in the heavenly world (see Php 2:9-12; Rev 5:13).

II. THE LONG BRIGHT DAY OF GRACE AND GLADNESS. (Psa 118:24.) The position of Jesus Christ as “Prince and Savior, giving redemption and remission of sins,” is a long, bright day, succeeding the darkness of heathendom or the twilight of “the Law;” it is a day which “the Lord has made” for the nations of the earth. We may well “rejoice and be glad in it;” not thinking and speaking and singing of it as if it were a dispensation of dreariness and gloom, but realizing that it is one of close fellowship with God, of holy and happy service, of ever-brightening, hope (see Php 3:1; Php 4:4; Eph 2:6; Eph 3:19; Rev 1:6). “The joy of the Lord” is that which becomes us; it is our duty and it is “our strength.” Yet is there

III. THE NEED FOR EARNEST PRAYER. (Psa 118:25.)

1. That the individual soul may be “saved,” strengthened, comforted, sanctified.

2. That the Church, the society, the institution, may be “prospered;” that its officers may be inspired and directed; that its action may be pure in motive and high in aim; that its efforts may be crowned with true and lasting success.

IV. THE PLACE OF SACRIFICE. (Psa 118:27.) Jehovah, through his prophets, so enlightened his people that they brought to his altar the acceptable sacrifice. The great Teacher has so enlightened us by his Divine truth, that we have reached the place of purest and most well-pleasing sacrificethe dedication of the entire nature, the mind, the affections, the will, and of the whole life, at home, in business, in society, to the service of the Lord.

V. THE SOUL‘S DELIGHT IN GOD. The contemplation of God’s goodness, and especially of his grace to us, may well lead us into an atmosphere of exultation, and call forth from us the language of fervent praise.

HOMILIES BY S. CONWAY

Psa 118:16

The valiant right hand of the Lord.

The history of Israel was full of illustrations and evidences of this. The occasion of this psalm was one of them. But apply the thrice-repeated declaration of the text

I. TO OUR LORD JESUS CHRIST. For:

1. See how he overcomes Satan. He was tempted in all points like as we are, and again and again, and yet Satan found nothing in him.

2. Sin. He was holy, harmless, and undefiled; he did no sin.

3. The Law‘s condemnation. “He was just, and yet the Justifier of him who,” etc. “He magnified the Law, and made it honorable.”

4. Death. By his resurrection and ascension.

5. All the works of the devil. (Cf. 1Co 15:24.)

II. TO THE TRIUMPHS OF THE GOSPEL. Read the history of the Church, trace its growth and increase, see its onward march still.

III. TO THE INDIVIDUAL BELIEVING SOUL. What hindrances we put, and still put, in our Lord’s way! what pride, unbelief, love of sin, and all the rest! and yet one after another he beats them all down.S.C.

Psa 118:17

I shall not die, but live.

I. THIS PSALM HAS BEEN WELL CALLED THE “HYMN Or DELIVERANCE FROM EXILE,” as the song of Moses was the “Hymn of Deliverance from Egypt.” It is such a Te Deum as was possible when as yet the gospel had not been revealed. The enemies of Israel had done their worst. They had compassed Israel “about like bees” (Psa 118:10-12); they had “thrust sore at him,” that he might fall (Psa 118:13). But with this recollection, and with the consciousness of bitter enmity still existing, there is mingled the glad confidence, the buoyant hope, that their enemies shall be “quenched as the fire of thorns.” “I shall not die, but live” (Psa 118:14-17). The psalm pictures Israel keeping high festival, probably at the dedication of the new temple. The day itself was solemnly set apart (Psa 118:24), and a joyous procession is seen advancing towards the sacred edifice. As it nears the entrance, the warders of the gates are summoned to open them (Psa 118:19), that the people may go in to praise the Lord. “And then, as the throng passes within, the psalmist notes a circumstance which forms a leading feature in his poem. In building the new temple, some block of stone had been, at first, laid aside as useless, and then, on fuller consideration, it had been lifted up to fill one of the most important positions in the structure.” The sacred poet fastens on this incident, and sees in it the striking suggestion of Israel’s own historya suggestion which our Lord himself takes up and applies to himself as being the most complete fulfillment of its prophecy. Israel had seemed useless, impossible of recovery, unfit altogether for the high purposes for which God had at first designed her. Carried off and apparently lost in the sweltering mob of nationalities in which she had been swallowed up, what good was she capable of? what useful part in the upbuilding of the kingdom of God could she serve? So all men thought, and with apparent abundant reason. But the festival which the psalm celebrates contradicted all that, and the stone, once rejected, but now filling so important a place in the new temple, was the type and prophecy of the high service which yet, and in spite of all past and present obstacles, Israel was called to render in the accomplishment of the good will of God to man. So that she could say, as here she does, “I shall not die, but,” etc.

II. IT WAS ADOPTED BY OUR LORD FOR HIMSELF. Not alone the special part of the psalm (Psa 118:22), which tells of the rejected but exalted stone (cf. Mat 21:42), but the whole tone and spirit of the psalm. It looked, as the day of his death drew near, as if he were forever the “Rejected of men.” But the words of our text were his conviction (cf. Luk 18:31-33). He, though humbled even to death, and that the death of the cross, yet should he conquer death and live for evermore (Rom 6:10; Rev 1:18). The exile of Israel and their glad return were but shadows of the dark ness of the cross, and the glory of Easter Day.

III. IT HAS BEEN EVER TRUE OF THE CHURCH OF GOD. She has been plunged into deepest woe, and brought down to death.

1. By fierce persecution. Let the martyr ages tell.

2. By the growth and spread of false doctrine. The faith once delivered to the saints has been tampered with, perverted, so that its true character has been lost.

3. And worse still, moral corruption has once and again seized on her, and made her a thing of horror to all holy souls. But in each case it has been possible for the faithful remnant to lift up the exultant chant, “I snail not die,” etc.

IV. IT IS THE WELL–WARRANTED HOPE AND CONFIDENCE OF EVERY CHRISTIAN SOUL.

1. Sometimes the text comes literally true. Life has all but gone; the powers of the body seemed incapable of recovery; but restoration has been given. Let such restored life be given up to the declaration of the works of the Lord.

2. In the hour of terrible temptation. How many a soul has been all but lost, but, grasping the hand of the Lord, has yet been saved!

3. At the hour of death. The body dies, but not we.S.C.

Psa 118:19

The gates of righteousness.

We can have little doubt that this psalm was composed for the dedication of the new temple built by the exiles after their return from Babylon (see Ezr 3:1-13.). The events alluded to in the psalm correspond with the history. They had been compassed about by enemies (see Psa 118:10, etc.). They were dwelling in tents (Psa 118:15). Nationally they had been near unto death (Psa 118:15), and had been chastened sore (Psa 118:18). There were those that helped them (Psa 118:7). They were beginning a new work (Psa 118:25). For all these reasons the psalm has been assigned to the events told of in Ezr 3:1-13. They had been in bitter exile, exposed to fierce persecution (see histories in Daniel). But at length the Persian power under Cyrus advances, Babylon is overthrown. It is probable that the Jews sympathized with the Persians because of the similarity between the religions they each professed; and the Persians also with them. At any rate, Cyrus favors them. Under Zerubbabel, Joshua, and Zechariah, a vast throng of themnear fifty thousandreturn to their desolate land. They are exposed to the attacks of their old enemies, Moabites, Ammonites, Amalekites; but the power of Persia helps them. At length they reach Jerusalem. Their first step is to build the altar (Ezr 3:3), thus declaring their allegiance and confidence towards God. Afterwards the building of the temple is proceeded with, and in connection with that this glorious psalm was written. The priests with a vast multitude approach the temple, and, standing before the gates, they cry, “Open to me the gates of,” etc. Now wherefore are these gates and all such gates so called? It is because

I. THE TRUE WORSHIPPERS RECOGNIZE WHAT GOD REQUIRES IN THOSE WHO WORSHIP HIM. (Cf. Psa 15:1-5; Psa 24:1-10.) Israel, through what they had suffered, had come to see that righteousness was the one demand of God. Hence now they declare that it is only a righteous nation that can enter them. And so it is in the Church today. We may call ourselves members of the Church; but that we are not, save as we are righteous. And so it will be in the temple of the Lord on high.

“Those holy gates for ever bar

Pollution, sin, and shame;

None can obtain an entrance there

But followers of the Lamb.”

II. WHAT GOD IN HIMSELF ISTHE RIGHTEOUS ONE. The temple is his, and therefore the gates; and therefore, because God is righteous, the gates are gates of righteous ness. Zechariah says, “He shall be called, The Lord our Righteousness.” The distinction of Israel was that they worshipped a holy God. “The Lord our God is holy.” Other gods connived at sin, and set the example of it. But Israel was taught by all the institutions of their Law that God was righteous, and of too pure eyes to behold iniquity. How, then, can any one think that he will tolerate and condone it, that, in fact, he does not mind it? or how can any one pervert the gospel of Christas thousands doand make his righteousness not the pattern, pledge, and form of their own, as it is, but a substitute for it?

III. WHAT GOD WILL GIVE TO HIS PEOPLERIGHTEOUSNESS. Those gates lead the true worshipper straight to this gift. It is by the way of the altar, telling of the blood which cleanseth from all sin. All the motive forces of holinessrepentance, faith, love, hopean gather round the cross of Christ, the place of sacrifice. There we find life, and that life more abundantly.

IV. THE TRUE WORSHIPPER PURPOSES THAT THIS IS WHAT HE WILL RENDER TO GODA LIFE OF RIGHTEOUSNESS. He has heard the call, “Be ye holy,” and he has seen whence and how this holiness can be his, and now it is his fixed resolve to lead that righteous life which God desires, deserves, and demands. Hence he says, “Open to me the gates of righteousness. I will go in to them, and I will praise the Lord.”S.C.

Psa 118:24

The day the Lord hath made.

The words primarily point to that joyful dedication day of the new temple. Perhaps Israel had been directed specially to observe the day; or, more likely still, the psalmist meant the day of joy and gladness of revived national and religious life. “This is the day the Lord,” etc.

I. WE MAY APPLY IT TO OUR LORD‘S RESURRECTION–DAY. That has been called the day of days, as indeed it was and is to the Church of Christ. That first Easter Day was “the day in his life which he made his own beyond all others. Not his birthday; for that meant his entrance on a life of sorrows. Not his ascension day; for that was the closing scene of a triumph already achieved. Not his transfiguration-day; for that was a momentary flash of glory in a career of pain. Not the day of his crucifixion; that was a great day for a ruined world, but for him it marked the lowest stage of humiliation and woe. The day of days in the life of Christ was the day of his resurrection.” And to the first disciples especially, and to the believing Church still:

1. This day has the joy of deliverance from a great dread. They thought they had but their Lord, and that the redemption of Israel was now but an unfulfilled and impossible dream. But that dread departed, driven forth by the joy of the day of resurrection.

2. And the day brings also the joy of full conviction as to the gospel we believe. Our Lord and his apostles base all belief of that gospel on the Resurrection; they held it, as do we, as an infallible proof.

3. The joy of renewed and radiant hope. “Christ ever liveth:” what now is not possible? For all such reasons the words of the text may be fitly applied to the Easter joy.

II. TO THE LORD‘S DAYTHE SABBATH. Who can over-estimate to man’s body, mind, heart, and soul what the blessed Sunday brings? Fools and blind are they who, for any reason or by any means, would rob weary-hearted men of this priceless boon.

III. TO THE DAY OF OUR CONVERSION. It is not all that can, nor is it indispensable for any to remember the exact day when that great spiritual change passed upon them. But some have vivid recollection of it; they can tell the time, place, circum stances, and all connected with the day on which they were born again and passed from death unto life. And it may be they are to be envied who can do this, which assuredly many cannot. But they will not hesitate to take such words as these in our text, and apply them to this by them never-to-be-forgotten day.

IV. TO THE DAY OF REVIVAL AND RELIGIOUS PROSPERITY, How blessed such seasons are! God gives them to his Church from time to time. Spring-tide seasons, when there is an energy and quickening and force in the general life of the Church, such as has long been unknown. It was so for Israel when this psalm was first sung, and it has been so many times since. And let no one wait for the whole Church to be thus revived; the blessed time may comewill come, if really longed forto the individual soul. And that will be a time of joy.S.C.

Psa 118:25

Church prosperity.

I. WHAT IS IT?

1. Not mere numbers. Crowd-winning is not soul-winning.

2. Still less mere rank, wealth, and talent in the Church. He is a fool who despises these things; but he is a still greater one who claims them to be identical with true prosperity, or a substitute for it.

3. But it consists in the presence and power of the Holy Spirit of God. This will be seen in the conversion of sinners; in the holiness and zeal of believers; in their increase of unity and love.

II. WHENCE IS IT? It is from God. We are to look to him. We are terribly apt to look elsewhere.

III. HOW IS IT OBTAINED? By waiting upon God with earnest, importunate prayer. “O Lord, I beseech thee,” etc. And one such earnest seeker can do much to gain this. It is the prayer of one man”I beseech thee”that we have here.

IV. WHEN MAY IT BE HAD? NOW! The earnest longing for it is an omen of its approach. The prayer of faith works marvels.

V. WHY SHOULD WE SEEK IT? For our own sake; for the Church’s sake; for the world’s sake; for Christ’s sake.S.C.

Psa 118:27, Psa 118:28

The song of the saved soul.

Thus also may this psalm be regarded. It is falsehood when sung by the godless and unsaved; but if we are Christ’s by willing consent, then this song is ours.

I. GOD SHOWS US LIGHT. As at the Creation the Holy Spirit’s first work was the giving of the light, so is it in the new creation of the soul.

1. Light as to its real conditionlost, helpless, guilty, condemned.

2. Revealing the Lord Jesus Christ as the Savior of the lost.

3. And as our Keeper and Upholder when saved, by the power of his Holy Spirit.

4. Light as to his will-forces, and our capacity for and obligation to serve him. Has God thus showed us light?

II. THE SOUL PRESENTS ITSELF IN SACRIFICE. This is ever so. Christ is not our sacrifice, unless we are his. If his is for us, ours is unto him. The instinctive utterance of the soul is, “What shall I render unto the Lord?”

III. BUT THIS SACRIFICE. WHICH WE BRING NEEDS TO BE BOUND TO THE ALTAR. It used to be said by the Jews that no animals were so restive as those which were brought for sacrifice to the altar. Certainly our sacrifice needs to be bound with cords to the altar. Do we not find how our hearts would go off to the world again? What tendency to turn from Christ there is! The down-drag of the world, the flesh and the devil are terrible indeed. Do we not find this in our prayers? How our minds wander! how difficult to fix our attention! Satan is ever busy with suggestions and temptations to make us take back our sacrifice.

IV. BUT THERE ARE CORDS, TRUSTY AND STRONG, WITH WHICH WE MAY BIND THE SACRIFICE TO THE ALTAR. AS it was with our Lordto whom this whole psalm is for ever pointing usthere were cords which bound him, and the same will bind us.

1. The cord of love. This was his motive, and must be ours. Not fear, not the goadings of conscience, not mere sense of duty, but love. “The love of Christ constraineth me,” said St. Paul. This is one chief cord.

2. Faith. Not mere creed, but trust, reliance. This was one of Christ’s cords. His enemies mocked him on the cross, “He trusted in God, that he would deliver him!” They were right; he did ever trust in God. He was sure that his Father’s will was right, and that the path ordained for him was the right one. And so must it be with us. We have to walk by faith, not by sight. If we let go our trust, we shall certainly take back the sacrifice we have brought. But trust keeps it on the altar of consecration.

3. Obedience. This was the habit of our Lord’s life. He did always that which pleased God. And so with us. Let us form the habit of obedience, and we shall find that the very idea of a contrary course becomes alien to the mind. To do God’s will becomes almost instinctive with us.

4. Delight, not mere duty. (Cf. our Lord’s words, Psa 40:8.) It is good to do God’s will, even when we feel no delight; but how much happier and more effectual is our service when we do! And if we persistently serve the Lord, we shall find delight in his service. These are the cords which held our Lord to his sacrifice, and will hold us to ours.S.C.

HOMILIES BY R. TUCK

Psa 118:3

Family experience of Divine mercies.

This is evidently a liturgical psalm, and on the whole it seems best to associate it either with the dedication of the second temple by the returned exiles, or with their keeping of the Feast of Tabernacles. The personal expressions in it need not be misunderstood. The speaker is a typical individual representing the nation. (For the probable occasion, see Neh 8:13-18.) “The psalm is vividly dramatic, representing the leader of Israel with his train coming to the temple, calling for the gates to be opened to his triumphal entrance, and going in to worship the Lord. The psalm is dramatically distributed to different actors. In Psa 118:1-4 we have

(a) the opening chorus of thanksgiving from the train of the king or leader without and the priests within; then

(b) in Psa 118:5-9 the king thankfully records his deliverance and confidence in the Lord, and his thanksgiving is taken up by a response of like trust; next

(c) in Psa 118:10-16 he again exults in his sure victory over all nations in the Lord’s Name, in spite of fierce opposition and danger, and is answered similarly by utterance of triumph from the people; on this,

(d) in Psa 118:16-20, follows his summons to open the gates, answered by consent from within; then

(e) in Psa 118:21-24, entering the temple, he pours out his thanksgiving, and all alike, priests and people, glorify the Lord on ‘ the day that he has made;’ finally,

(f) in Psa 118:25-29, he prays, ‘Save, I beseech thee’ (Hosanna), and is ‘blessed as coming in the Name of the Lord; ‘ and the whole psalm ends with a chorus of universal praise to God” (Barry). “One or two writers have thought this psalm to be too legal in its constant dwelling upon the idea of duty. But duty is the fly-wheel of the spiritual machinery. It does not inspire the noble life, it regulates it, and the psalm is for the use of those who have already received inspiration from the sight of the city of God. We fix attention on the first sphere of the enduring Divine mercy. For his goodness in family life our thanks are continually due. The house of Aaron was the type and representative of the houses (families) of Israel. And God’s dealings with it suggest his dealings with them.

I. GOD‘S FAMILY MERCIES APPEAR AS DIVINE SELECTIONS. We are familiar with the idea that God, in his wisdom and mercy, selects individuals for particular ministries, and honors them with the trust of such ministries; and it is but an enlargement of the truth to see, that in a similar way he selects families and communities and nations. The selection of the house, or family, of Aaron for priestly services, and of Heman for musical services, and of David for kingly services, are illustrations. And it is well when families can realize that the mercies of God to them are not merely comfortable provisions, or business successes, but their selection for high and holy trusts and responsible services.

II. GOD‘S FAMILY MERCIES APPEAR AS DIVINE CORRECTIONS. This is very strikingly illustrated in the record of the “house of Aaron.” We may even say that the visitations of Divine love in judgment were frequent and severe, as may be illustrated in the deaths of Nadab and Abihu; the limitation of Aaron’s own life; the shifting of the priestly order in later years, etc. They who read their life-stories arighttheir family life storiesnever hesitate to praise God most of all for the mercy in discipline that was hard to bear.

III. GOD‘S FAMILY MERCIES APPEAR AS DIVINE DELIVERANCES. Family life has its perils, its disasters, its wilfulnesses, and its mistakes. These variously affect the heads of the family as well as the members. Every family story is made up of sick nesses, sorrows, follies, and sins, and God’s mercies come into the family life at every point of need as redemption, as deliverance. This the psalmists constantly recognize. This we too recognize who fully believe that God is in our family life. He is ever delivering the family from its bad self, from untoward circumstances, and from active foes.

IV. GOD‘S FAMILY MERCIES APPEAR AS STRENGTHENING FOR SERVICE. In the case of the “house of Aaron” we have unusually solemn service; but that is only typical of the service which every family has to render, and which it never can render well save as it realizes the strengthening and sustaining mercy of God. Under priestly burdens a man may say, “O Lord, I am oppressed; undertake thou for me.” But that is precisely what every man should say in the bearing of his own burden.

V. GOD‘S FAMILY MERCIES APPEAR AS HELPINGS OF ONE ANOTHER. The clinging together and mutual helpfulness of family life are usually traced as due to family dispositions, paternal or maternal characteristics. It is altogether a higher and more inspiring view to see in family brotherliness the signs of the Divine mercy.R.T.

Psa 118:4

Personal experience of Divine mercies.

“Let them now that fear the Lord say, that his mercy endureth for ever.” The term “fear the Lord” suggests personal apprehensions of God, personal dealings with God, and personal relations with him. It is inconceivable that there can have been these close personal associations with God without their having left a deep impression of the abundance, adaptation, and continuance of the Divine mercy. No man can look over his life, and trace God’s manner of dealing with him, without being disposed to say, “To the Lord our God belong mercies and forgivenesses;” “Also unto thee belongeth mercy, for thou renderest to every man according to his works.” What impressions of the Divine mercies come to us out of our personal experience?

I. THE MERCY OF GOD HAS TAKEN SHAPE AS A DIVINE PATIENCE. That may well be put first, for, when the heart is tender, it is that comes to us most affectingly. When anything like a fitting sense of our own willfulness and waywardness comes upon our hearts, it is the marvel, over which we never tire of brooding, that God has been so patient with us. Never offended with us, as our fellow-men have easily been; never “dealing with us after our sins, nor rewarding us according to our iniquities.” It is not only that he has quietly waited, it is that he has so gently borne with us. Divine patience is never to be thought of as a mere sitting down and waiting. It is best suggested by a mother’s ways with a sickly babe; or the doctor’s ways with an irritable, fractious patient. There be many to whom God’s mercy always appears as his patience and long-suffering, and they praise him for that.

II. THE MERCY OF GOD HAS TAKEN SHAPE AS A DIVINE DISCIPLINE. This is the thought that comes to us as life advances, and the events of the past gain their true perspective. At the time things seemed to be afflictions, calamity, needless strain, and we fretted ourselves weary in trying to find why such hard things were put into our lot. Distance from them increases, and we find they look quite differently. Things are related which we thought had nothing to do with each other. We see how our cultured power came out of our stern experiences; and then we see that God’s mercy is the way in which he has made the hard things of life train and discipline characters meet for the heavenly spheres.R.T.

Psa 118:5, Psa 118:6

God’s power in a human life.

The figure in Psa 118:5 is very striking and suggestive. The Hebrew is, “I called upon the Lord from the straitness;” or, “From the narrow gorge I called upon Jab, and Jab answered me in the open plain.” It is not necessary to fix any historical associations to the psalm in order to see the point of such a figure. It does but poetically represent a common experience. Continually in human life we come upon times of straitness; our way is hedged up; it is as if we were in a narrow gorge, full of fears lest the overhanging rocks should fall on us, and seeing no way out. Who has not thus felt hemmed in? “All these things are against us.” Human wisdom, energy, and persistency alike are baffled and beaten back. “We cannot do the things that we would.” Every one and everything seems to be against us. And at such times we easily think hard things of our fellow-men, and think that they are actively against us, when they are only indifferent. What can the psalmist say of such times?

I. FROM THE NARROW GORGE HE CALLED UPON GOD. That at least we can always do. No circumstances of human life need ever prevent the soul’s uplook, or silence the soul’s cry. Bunyan pictures his pilgrim in sore straitness, picking his perilous way through the Valley of the Shadow. Weapons are of no use there. Human care and skill and watching are of small avail there. But there is one thing the pilgrim can do, and that one thing is everythinghe can pray; he can “call upon the Lord.” It is well to fix that truth of fact, and to illustrate it fully. There is no perplexity, worry, disaster, or depression can ever come to any man, and destroy his power to pray. Oppress and alarm a man how you may, in any narrow gorge of life, he can always pray. Nothing can overwhelm a man while he can call upon God.

II. IN THE OPEN PLAIN BE HAD THE RESPONSE OF GOD. The figure is kept up. The pilgrim-soul, with the uplifted eyes, presses forward through the darkness or the mist, which permits him to see but one step at a time; and then suddenly the dawn breaks or the mist lifts, and he is filled with a joyous surprise. He is in the gorge no longer; behold, it is the “open plain;” there is plenty of space all around, and the restful blue sky up above, and a clear way before his feet; God has heard his call; he is on his side. Neither man nor things can hurt him now. And such is the experience of all the saints.R.T.

Psa 118:8, Psa 118:9

The really better may not be the apparently better.

It may truly be said that the object of the discipline and experience of life is to deliver us from the fascination of what seems, and to get our conduct and relationships swayed and charactered and toned by what is. This, indeed, is presented in Eastern religions in extravagant forms. But we never need refuse to accept a truth, because somebody, somewhere, has exaggerated it into a mischievous untruth. Creatures conditioned by senses, and placed in sense-relations, as we are, must live in a world of appearances; we can only know what our senses present to us, and they can only present the accidents of things. Reflection, working on the things which the senses offer to us, gradually helps us to the apprehension of that which isthe substance and reality of things. The psalmist here is expressing this fact of life in one of its forms and relations. Man is always disposed to trust in his fellow man, and especially in those of his fellow men who may occupy positions of authority and power. We all incline to trust in man, especially in princes; we can see them. We have sense-estimates of them. We can sensibly apprehend what they can do for us. We fly to, and lean upon, human helpers in every emergency of life.

I. LEANING UPON MAN MAY BE GOOD. It is not necessary to think or speak as if men were always untrustworthy. True, there is always an element of uncertainty in man, and an absolute reliance is not possible. But it would be wholly untrue to say that men always fail us. We have all proved, over and over again, how loyal, constant, and faithful the friends of our life have been. Some of the purest and most satisfying joys we have ever had in life have come out of our human fellowships. The psalmist is therefore true to fact when he speaks of something better, and implies that this confidence in man may be good.

II. LEANING UPON GOD MUST BE BETTER. Just what advancing life and experience bring home to us is that the unseen is the real and permanent. And the very heart and essence of the unseen is God. All reality is unseen; it takes on appearance for the sake of the senses. We are passing on into the unseen; and we reach rest and satisfaction in the measure of our apprehending the unseen as we move towards the consummation. It is better to keep in the sphere of the “real.” It is better to “trust in God.”R.T.

Psa 118:10

Acting in the Divine Name.

“In the Name of the Lord I will cut them off.” The idea in the mind of the psalmist may be illustrated by the old custom of going into battle in the inspiration of some motto. Thus Gideon gave his heroes this battle cry, “The sword of the Lord, and of Gideon!” Down to quite modern times it was the custom for generals to give their armies a motto, a word, or a name, under the inspiration of which they were to fight; and it does not take much observation of human nature to enable us to recognize the value of such mottoes or names in kindling enthusiasm, and inciting to heroic endeavor or endurance. The psalmist is using martial figures; he is thinking of enemies, and cheering his soul for the conflict with them by looking again and again at his banner, and seeing the Jehovah-name inscribed thereon.

I. ACTING IN THE DIVINE NAME IS THE RIGHT OF JEHOVAH‘S SERVANTS. The good manfrom the Christian point of view we say the renewed manis a self-consecrated man to God’s service, and a graciously accepted man as God’s servant. Then he becomes everywhere an ambassador for God, a messenger from God, and has the absolute right of acting everywhere in his Master’s Name. So the apostles persistently call themselves the “servants,” bond-slaves, of Jesus Christ, and claim the right of speaking and acting in his Name. This opens up the questionWhat is the nature of the authority which can be claimed for the Christian teacher. He has authority so far only as he speaks and acts, genuinely and wholly, in the Name of his Master. Illustration may be taken from the pope’s assumed infallibility in his ex cathedral utterances.

II. ACTING IN THE DIVINE NAME IS THE STRENGTH OF JEHOVAH‘S SERVANTS. This may be opened in two ways.

1. The Name acts upon a true-hearted man as a reviving, inspiring, strengthening force, much as the queen’s name does on a field of battle.

2. God actually gives strength for warfare and service to all who loyally act in his Name. Illustrate by 1Sa 17:45.

III. ACTING IN THE DIVINE NAME IS THE VICTORY OF JEHOVAH‘S SERVANTS. Because God is jealous of the honor of his Divine Name, and cannot permit it to be associated with failure. Let our enemies encompass us as bees do their combs (see LXX.), they can do no harm. They flare up, as does the fire of thorns; but they die down at once. The Divine Name has never been dishonored by any permanent defeat; nor has lie ever been who loyally acted in the Divine Name.R.T.

Psa 118:18

What God seems to be and what God is.

We are constantly oppressed with the mystery of God’s permissions. He permits afflictions to visit us, and often times to take very trying forms. We can say, “He hath chastened me sore.” But it is a great relief to find that our experience is but the experience of the saints of all ages. It is the old and age-long trouble of all who will live godly in this sinful world. God must put them into discipline, and the forms it takes must, of necessity, sometimes seem strange. Divine dealings would not always do their appointed work if we thoroughly understood them. There is no call to trust when we have perfect sight. “What I do thou knowest not now.” In the olden days, and still, there appear, to the godly man, most oppressive differences between what God seems, and what God is. We are distressed while we do but look at what God seems, and we gain rest when we look at what God is.

I. WHAT GOD SEEMS. Illustrate from the mists of mountain-lands. “Clouds and darkness are round about him” (Psa 97:2).

1. See what God seems in nature. Take single things, and we may easily get wrong impressions. Look at nature as a whole, and it becomes clear that all things are working together towards issues that are right and good.

2. See what God seems in human lives. Take single incidentsan untimely death; a sweeping pestilence; a crushed enterprise: a wasting sickness; and it seems as if there were nothing but “cloud and darkness,” the mystery of a strange and unreasoning sovereignty round God and his ways. But look at life as a whole, and it soon comes into view that this thing is working in with that, and all are working together for good, through the controlling of him who is love and who loves. Only, if we would see things clearly, and apprehend them aright, we must keep two things in mind.

(1) That God’s good is not circumstance; it is character, which finds expression in varying circumstance.

(2) For some of us God’s idea may be our vicarious suffering for the sake of others. And of this the Lord Jesus affords the sublime example. Affliction is often an insoluble mystery (as was Job’s affliction), until it is seen to be Divine agency for working good to others. And God graciously honors some to suffer as his agents.

3. See what God seems in Divine revelations. Here again single things are often most perplexing, because their form and shaping are, in the first instance, precisely fitted to times and seasons, and we find it so difficult to separate the form from the thing, the kernel from the husk. Single things can only be “parts of God’s ways.” But to us, in these latter days, the revelations of all the ages have been given, duly set m order and relation. We ought to be able to fit so many things of Divine revelation together, as to fully convince ourselves that all do fit.

II. WHAT GOD IS. This we find out through personal experiences. “He hath not given me over unto death,” though he seems to be a “sore chastener.” Experiences correct appearances. “I have heard of thee by the hearing of the ear; but now mine eye seeth thee.” “We walk by faith”soul-vision, which reveals what is“not by sight”bodily vision, which only reveals what seems. To some the clouds about Sinai were God; just as to some travelers the mists hanging about the mountain are the mountain. We want to know what God is. “This is eternal life, to know thee, the only true God.” And it is infinite satisfaction to discover that he is righteousness. And righteousness involves and includes love, as certainly as it does holiness and wisdom. When we find for ourselves what God is, we can describe him thus: “The Being who is always right;” or, as a psalmist expresses it, “Righteousness and judgment are the foundation of his throne.” He is right in himself, “just;” and right in his doings, ever doing justiceand justice is not justice unless mercy is at the heart of it. When this is well fixed into our very mind and soul, then we get above and beyond all the evil influence of the things that seem; we begin to get vision of the things that are. Right may still seem stern; but we know it must be kind. Right may still seem strange; but we know it must be wise. We cannot stop with this”He hath chastened me sore.” We must go on; we must say what elsewhat is the full fact, what is! And then we have to say, “But he hath not given me over unto death.”R.T.

Psa 118:19

Public praise for personal deliverance.

The psalm may be taken as expressing individual experiences or sentiments, or the psalmist may be regarded as representing the nation, and expressing national feeling. There is distinct recognition of past trouble and suffering, as God’s well-deserved chastening. The returned exiles looked on their humiliating captivity in Babylon as such a time of chastening. Then our text will associate with the dedication of the new (Ezra) temple; and we may picture the nation in procession, with the governor at the head, advancing to the gates of the temple, and then, in formal Eastern style, making loud public demand for admittance. But it is even more directly practical for us to think of the psalmist as using these public events to help his own private meditations. Certainly we may use the psalm in this way, when we have recovered from some Divine chastisement, which imperiled life, and feel that we want to go into the house of the Lord, to give thanks unto the Name of the Lord.

I. OUR DELIVERANCES FROM DANGER SHOULD HAVE PRIVATE RECOGNITION. On this it would be too familiar to insist. He who receives is honorably bound to thank the giver, and feels a natural impulse so to do. But a man may fairly urge that his duty is done when he has thanked the donor personally and privately; and that he is under no obligation to talk about it to everybody, or to send a notice of his thankful ness to the newspapers. On this line men plead when more than the private recognition of God’s goodness to them is demanded. They have thanked God, and that is enough.

II. OUR DELIVERANCE FROM DANGER SHOULD HAVE PUBLIC RECOGNITION. Because he from whom we have received the blessing is a public Being, who sustains relations to others as well as ourselves; and whose direct acts in relation to one are designed to inspire confidence in the ethers, and therefore must be made known. If our donor is the sovereign of the land, it is a right feeling that impels us to make known her good ness to us. When the prince was brought back from the gates of death, the right feeling of the nation demanded a national service of thanksgiving, and this psalm may be efficiently illustrated by the great service at St. Paul’s. In this matter Christian sentiment needs to be directed. In communities where the element of worship is not prominent, public acts of praise and thanksgiving are sadly neglected. True feeling says, “I will take the cup of salvation, and call upon the Name of the Lord.”R.T.

Psa 118:22

The stone in the corner.

“The stone which the builders rejected is become the head of the corner.” This may be the rejoicing of the leader of the procession, when it is admitted within the gates of the new temple, and advances towards the great altar. We must remember that we have here poetical figure, and we must not endeavor to force the language, as if it were descriptive fact. The figure is a very familiar one. God constantly makes the “weak things of this world confound the things that are mighty” Israel, as a nation, was like a despised stone in Babylon; now that it had again its sacred temple, it might easily be thought of as having become the corner-stone of the temple of religion for humanity. “This saying was true of David, the despised one among the sons of Jesse, but raised to be the ruler of Israel and the progenitor of Christ. It was true of his descendant Zerubbabel, the head of the returning Israelites after the Captivity, whose person and work were despised (Zec 4:10), but who began and finished the building, and who ‘ brought forth the head-stone with shoutings, crying, Grace, grace unto it!’ (Zec 4:7). But it was to be fulfilled in the largest sense by Messiah, as the Jews themselves acknowledge.” “Israel is this stone, rejected as of no account in the political plans of those who were trying to shape the destinies of the Eastern nations at their own pleasure, but in the purpose of God destined to a chief place in the building up of history.” “The emblem applies with the fullest meaning to our Lord Jesus Christ, who, though rejected by the Jewish authorities, was nevertheless destined to unite both Jews and Gentiles in one vast and glorious spiritual building.”

I. THE ELEVATIONS AND BENEDICTIONS OF GOD ARE ALWAYS A SURPRISE TO THE MODEST AND HUMBLE SOUL. Their natural feeling leads them to wonder why God has dealt so graciously with them. They contrast their insignificancy in themselves with the dignities to which God lifts them; and feel the surprise of Divine grace.

II. MODEST AND HUMBLE SOULS ARE THE ONES BEST FITTED TO RECEIVE DIVINE ELEVATIONS AND BENEDICTIONS. The man who glories in what he attains, as if he had obtained it himself, is proved unworthy of the elevation, and is not likely to make the best of it. The David-mood is always more hopeful than the Solomonic. In what mood do we regard the triumphs of Divine grace in our lives?R.T.

Psa 118:24

The God-made day.

Jesus, rejected by the whole Hebrew nation, and put to death, but raised from the grave, may be taken as the subject of these verses. In our variable climate we often have a cold and dark day followed by one full of sunshine and warmth. Such was the last sabbath of the old dispensation, when Jesus was in his grave. Suddenly the clouds disappeared, and God made another daythe first day of the weeka holy and joyful sabbath to all Christians. The first sabbath was desecrated by the Crucifixion; the Lord’s day was hallowed by the Resurrection.

I. THE LORD‘S DAY IS COMMEMORATIVE OF THE GREAT VICTORY OF JESUS OVER HIS ENEMIES. Apparently everything had succeeded that aimed at ending the life and career of Jesus. The Cornerstone was rejected by the chief builders of the day. Jesus was in his grave; the disciples were disheartened; and Jerusalem was exulting over the temporary triumph of Friday. The contest, however, was not decided; on the morning of the first day of the week, Jesus rose from the dead; his disciples sprang to their feet, and the Resurrection sealed every word that he had uttered, and every deed that he had accomplished. It was the confirmation of his life.

1. It was a victory over calumny and misrepresentation. He came forth the Son of God.

2. It was a victory over the weakness and faithlessness of his disciples. The Crucifixion made them cowards; the Resurrection made them heroes.

3. It was a victory over death and the grave. He who rose has “the keys of Hades and of death.”

II. IN THE LORD‘S DAY WE HAVE THE CONSUMMATION OF ALL GREAT DAYS. The day of creation here finds its consummation. Had not the Lord made this day, we might think that God had made all things in vain. The sabbath at the end of creation was only a symbol of the Lord’s day. God then rested from all his works; but that rest was disturbed by the entrance of sin. The day Israel was delivered from Egyptian bondage; the day the tabernacle of Moses was consecrated; the day the promised land was reached; the day Solomon’s temple was dedicated; the Day of Atonement; the birthday of Jesus; and even the day of final judgment, point to, and derive their significance from, the Lord’s day.

1. Here we realize the end of created things.

2. Here we find the bond of union between time and eternity.

3. The significance of all religious festivals is found in this day.

III. THE LORD‘S DAY IS THE CHRISTIAN FESTIVAL. Not only is it a sabbath of rest from manual labor; it is also the token of spiritual peace and blessing.

1. A day of communion with God.

2. A day of association with the saints.

3. A day of fellowship in the home circle.

IV. THE LORD‘S DAY IS THE PORCH OF IMMORTALITY. The light shines from the tomb.

1. The day that promises the absence of all mental darkness. The Sunday disperses the gloom and doubt of the week. A little while ago we had snow and sleet for several days; but one bright warm day came, and swept away the snow.

2. The day whose light dies into the light of immortality. The sabbath of time dissolves into the peace of heaven.

3. The day that will bring everlasting praise to the Name of Jesus. (From Weekly Pulpit.)R.T.

Psa 118:27

Sacrifice as a sign of devotion.

“Bind the sacrifice with cords, yea, even up to the horns of the altar.” The various interpretations of this difficult passage arc given elsewhere in this work. There is a various rendering, “up to the altar,” instead of “unto;” and a various reading, “with willows,” instead of “with cords,” which arc very suggestive. From Le 23:40 we learn that tree branches and willows were used as decorations for the Feast of Tabernacles, and therefore “willows” may stand for decorations as expressions of rejoicing. We have then to picture the procession, representing the nation, advancing to dedicate the new temple, and join in the first public service of thanksgiving. It is certain that they would have with them, in the procession, the representative national sacrifice, the bullock which was to be the burnt offering for the nation, and, in the most solemn way, carry the full consecration of the nation to God. When the procession has reached the court near the great altar, and the leader has spoken his words of humble and reverent rejoicing and thanksgiving, what is more natural than that he should call out to bring forward the burnt offering? “Deck it gaily; cover it with boughs; bring it on; lead it right through the crowd; bring it right up to the altar; fasten it to the very horns.” In this light the difficult passage becomes simple and natural, and suggests the following:

I. GENUINE DEVOTION WANTS TO GIVE SOMETHING. Pious and devout minds never can content themselves with words of trust, thankfulness, or worship. There is a kind of inward suspicion that words are not enough, and may cost little, and be insincere. Let a man be really thankful, and he will want to make some outward and visible sign of his feeling.

II. GENUINE DEVOTION SEEKS A GIFT THAT CAN FITTINGLY REPRESENT ITSELF. And so it always takes form as sacrifice, a gift that costs something, some self-denial. If devotion is at its fullest, it is a whole consecration of ourselves to God; and just this is the thing represented by the “burnt offering” of Mosaism. But when full devotion seeks to represent itself in its gift, it counts it essential to the worthiness of the gift that it should be offered willingly and cheerfully. It always wants to give its burnt offering gaily decked with flowers and willowsas beautiful as it is complete.R.T.

HOMILIES BY C. SHORT

Psa 118:25

A sermon on religious revival.

What is a revival of religion? In general terms it is synonymous with the prosperity here prayed for; or the wider salvation implied in the “Save now, I beseech thee!” If this was a psalm composed for the opening of the second temple, as is likely, after the return from exile, we can see plainly what the “saving” and “prosperity” meana renewal of more than the faith and heroic words of the patriarchs, warriors, psalmists, and prophets of former daysa renewal that should embrace the whole of the people.

I. A REVIVAL, WHETHER INDIVIDUAL OR NATIONAL, SUPPOSES AN ANTECEDENT RELIGION, THE POWER OF WHICH HAS DECLINED OR BEEN LOST. The spirit of our relation to Christ has evaporated, and left little but the forms of Christianity. “I have somewhat against thee, because thou hast left thy first love; Thou hast a name that thou livest, and art dead;” “Thy works are not perfect before God;” “I know thy works, that thou art neither cold nor hot, but lukewarm.” And all this may be conjoined with a complacent satisfaction with ourselves. “Thou sayest, I am rich, and increased with goods, and have need of nothing,” etc.

II. A REVIVAL DOES NOT MEAN SIMPLY A RECOVERY OF WHAT HAS BEEN LOST, BUT OF HIGHER AND STRONGER QUALITIES IN ADVANCE OF THE PREVIOUS STAGE. Such as will preserve us from future declensions. Much of the power of our early religion is immature, and needs recasting in a higher mould. Our first love decays because it is not pure enough to livehas so much selfishness mingled with it; our early faith encountered few doubts and difficulties, and, till it has been tried in many a fiery ordeal, it is only superficial impression, and not the power that overcometh the world, the flesh, and the devil. The first works are only partial and imperfect obedience; the sacrifice of the whole being to Christ comes later, if it comes at all.

III. TRUE REVIVAL DOES NOT MEAN, THEREFORE, SPASMODIC EXCITEMENT, BUT STEADY CONTINUOUS GROWTH OF THE SPIRITUAL LIFE. True manhood is not the recovery of our youth, but a development into a greater, nobler life; an increase of acquired power for thinking and doing greater things than the youth could ever conceive or do. It is the symmetrical, harmonious development of the spiritual faculties of our naturethe reason, the heart, the conscience, and the imagination. And all such growth means the culture of the whole man; religious disciplinediscipline by means of faith that realizes the invisible, of prayer that realizes our relations with the power of God, and of the will and the affections teaching us where the true secrets of our power lie.S.

Fuente: The Complete Pulpit Commentary

Psalms 118.

An exhortation to praise God for his mercy. The Psalmist by his experience sheweth how good it is to trust in God. Under the type of the Psalmist, the coming of Christ in his kingdom is expressed.

DR. DELANEY is of opinion, that this psalm was composed by David, after his victory over the Philistines, recorded 2 Samuel 23. 1 Chronicles 11 and sung in the tabernacle as an epinicion or hymn of thanksgiving to God for this victory. It begins, O give thanks unto the Lord, &c. and then goes on in such a flow of gratitude to God, such expressions of trust and confidence in him, and glory to him, and adds to all this such descriptions of his enemies, in such a variety of lights and images, as are the peculiar distinction of David’s genius. Life of David, book 2: chap. 9. The psalm seems to be written in the form of a dialogue, in which there are several interlocutors. All the first part was sung by David. At Psa 118:19 he calls upon the Israelites to open the gates, that he might praise God in the sanctuary; and in Psa 118:20 the Israelites reply. David then seems to take up the strain at the 21st and 22nd verses: the people at the 23rd and 24th; David again the 25th, the priests at the 26th and 27th, and David at the 28th and 29th. This was the last of the psalms which the Jews reckoned into their great hallel, or which they sung after their passover, and was therefore probably the conclusion of that hymn which the blessed man Christ Jesus, with his disciples, sung after his last passover. It is plainly most suitable to the occasion; and the learned Jews, both ancient and modern, confess it to speak of the Messiah; to whom the writers of the New Testament have applied it. See Mat 21:42. Act 4:11.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 118

1O give thanks unto the Lord;

For he is good: because his mercy endureth for ever

2Let Israel now say,

That His mercy endureth for ever.

3Let the house of Aaron now say,

That his mercy endureth for ever.

4Let them now that fear the Lord say,

That his mercy endureth for ever.

5I called upon the Lord in distress:

The Lord answered me, and set me in a large place.

6The Lord is on my side;

I will not fear: what can man do unto me?

7The Lord taketh my part with them that help me:

Therefore shall I see my desire upon them that hate me.

8It is better to trust in the Lord

Than to put confidence in man.

9It is better to trust in the Lord

Than to put confidence in princes.

10All nations compassed me about:

But in the name of the Lord will I destroy them.

11They compassed me about; yea, they compassed me about:

But in the name of the Lord I will destroy them.

12They compassed me about like bees;

They are quenched as the fire of thorns:
For in the name of the Lord I will destroy them.

13Thou hast thrust sore at me that I might fall:

But the Lord helped me.

14The Lord is my strength and song,

And is become my salvation.

15The voice of rejoicing and salvation is in the tabernacles of the righteous:

The right hand of the Lord doeth valiantly.

16The right hand of the Lord is exalted:

The right hand of the Lord doeth valiantly.

17I shall not die, but live,

And declare the works of the Lord.

18The Lord hath chastened me sore:

But he hath not given me over unto death.

19Open to me the gates of righteousness:

I will go into them, and I will praise the Lord:

20This gate of the Lord,

Into which the righteous shall enter.

21I will praise thee: for thou hast heard me,

And art become my salvation.

22The stone which the builders refused

Is become the head stone of the corner.

23This is the Lords doing;

It is marvellous in our eyes.

24This is the day which the Lord hath made;

We will rejoice and be glad in it.

25Save now, I beseech thee, O Lord:

O Lord, I beseech thee, send now prosperity,

26Blessed be he that cometh in the name of the Lord:

We have blessed you out of the house of the Lord.

27God is the Lord, which hath shewed us light:

Bind the sacrifice with cords,

Even unto the horns of the altar.

28Thou art my God, and I will praise thee;

Thou art my God, I will exalt, thee.

29O give thanks unto the Lord; for he is good:

For his mercy endureth for ever.

EXEGETICAL AND CRITICAL

Contents and Composition.The Psalm begins with an exhortation, of an altogether liturgical character, to offer thanksgiving to Jehovah in acknowledgement of His mercy (Psa 118:1-4). It is addressed to the whole Church, its priests, and its members. In the next strophe the Psalmist, because he had himself experienced the help of the Hearer of prayer, praises joyfully the security of those who do not seek refuge in men, even in princes, but confidently seek it in God. This passage is interspersed with sentences repeated like a refrain (Psa 118:5-9). Confidence of victory in the name of Jehovah over enemies that have risen up all around him is then boldly expressed (Psa 118:10-12). And lastly he celebrates the power of Jehovah, who has helped and will help, and vows that he will proclaim His doings, because he has been delivered by Him (Psa 118:13-18). Then follows a command to open the temple-gates that the just may enter to praise Jehovah; for He had actually heard and answered prayer, and made the stone, rejected as useless by the builders, the corner stone, and that in a wonderful manner (Psa 118:19-23). This is succeeded by a demand for solemn rejoicing on the feast-day, with the usual prayers and blessings, and for the offering of the sacrifice (Psa 118:24-26). The Psalm then closes with a profession of faith made to God, and a vow of thanksgiving, returning to the mode of expression employed in the opening sentence (Psa 118:27-28.)

This is unmistakably a Temple-Song. Several expressions seem to allude to a particular feast, with its peculiar prayers and sacrifices.One feels tempted to assign the several strophes to the several divisions of the congregation, priests or people, who were marching up to the temple, or welcoming the festal train, or preparing the sacrifice, or praising God. But there are no convincing grounds to enable us to pronounce decisively upon the special event, even if there is no reason to deny a definite historical situation and occasion for the composition (Hupfeld). There is no need of going down to the Maccaban period in order to establish a connection with the inauguration of Simon (Venema, De Wette, Rosenmller), or with Judas Maccabus after the victory over Nicanor (Hesse), or with the rescue of King Demetrius II., by the help of the despised Jews, from the uprising in Antioch, 1Ma 11:44 ff (Olshausen), or with the return of Jonathan from his victorious campaign, 1Ma 11:74 (Hitzig). The period succeeding the return from Exile affords a more suitable occasion, and, since Psa 118:19-20 presuppose the completion of the Temple, this occasion could not have been the Feast of Tabernacles in the seventh month of the first year after the return, Ezr 3:1-4 (Ewald), or the laying of the foundation-stone of the Temple in the second month of the second year, Ezr 3:8 f. (Hengst.), but either the dedication of the completed Temple in the twelfth month of the sixth year of Darius, Ezr 8:15 ff. (Del.), or the first complete celebration, according to the legal ceremonies of the Feast of Tabernacles, Neh 8:14 ff. (Stier).

[Perowne adopts this last view. He thus sums up the arguments in its favor, mainly following the discussion by Delitzsch, from whom most of the remarks given above are also taken: 1. The use of the Psalm in the ritual of the Second Temple leads to the conclusion that it was originally composed for the Feast of Tabernacles. For the words of the 25th verse were sung during the feast, when the altar of burnt-offering was solemnly compassed, that is, once on each of the first six days of the feast, and seven times on the seventh day. This day was called the great Hosanna (save now, Psa 118:25), and not only the prayers for the feast, but even the branches of trees, including the myrtles which were attached to the palm-branches, were called Hosannas. Further, although the Psalm itself contains no allusion to any of the national feasts, the word tents, in Psa 118:15, at least accords very well with the Feast of Tabernacles. 2. In the second place, it seems equally clear that the Psalm supposes the completion of the Temple. The language of Psa 118:19-20. and the figure employed in Psa 118:22. cannot be easily explained on any other supposition. The allusions in Psa 118:8-12 to the deceitfulness of human help and the favor of princes, as well as to the active interference of troublesome enemies, are exactly in accordance with all that we read of the circumstances connected with the rebuilding of the Temple. The most probable conclusion, therefore, is, that the Psalm was composed for the first celebration of the Feast of Tabernacles, after the completion of the Second Temple.J. F. M.]

The Messianic interpretation (the Rabbins and most of the ancients) is based especially upon Psa 118:22; Psa 118:25-26, and confounds the application of the Psalm with the original sense. To seek, in addition, a threefold prophetic sense (Stier), is at variance with the principles of a sound interpretation. Luther: This is my Psalm, which I love. Although the whole of the Psalter, and of Holy Scripture itself, which is my only consolation in life, are also dear to me, yet I have chosen this Psalm particularly to be called and to be mine; for it has often deserved my love, and helped me out of many deep distresses, when neither emperor, nor kings, nor the wise and prudent, nor saints, could have helped me.

[In the second member of each of the Psa 118:2-4, the translation, for His mercy, etc., is most favored.J. F. M.]

Psa 118:5. Through the wide expanse [E. V., and set me in a large place], that is, from His lofty heavens (Psa 20:7). But it is admissible also to translate: with the wide space=freedom (Olshausen), or to suppose a pregnant construction: by setting me in a large place (most). Instead of Jah at the end of Psa 118:5 b, there is a reading recognized also by the Masora (comp. Baer, Psalterium, p. 132), according to which the , which expresses the utmost degree of any condition, is to be read as the final syllable of the preceding word (comp. Jer 2:31). If this be correct, boundless space would then be described. But the usual pointing, having the first member of the verse in view, is to be preferred.

Psa 118:6 is related to Psa 56:10, and Psa 118:7 to Psa 54:6. Accordingly, the meaning is not, that Jehovah was one among many helpers, but that He was the One, who surpassed all others. In an historical connection the passage may allude to the hostile efforts of the Samaritans and the Satraps during the building of the Temple, while the contrast which is drawn between the confidence placed in man and that placed in God, may bear some allusion to the fact, that the work, begun under Cyrus and already brought into suspicion under Pseudomerdis, was interdicted under Cambyses, and not resumed until the accession of Darius (Del.).

Psa 118:10. We ought perhaps to translate: ward off (Sept. and others), instead of hew in pieces [E. V., destroy], since the Hebrew word means literally: to cut off (Hupfeld). But it is scarcely to be supposed that this action was a token of violent subjection (1Sa 18:25; 2Sa 3:14; Josephus Ant. 13:9, 1; 2:3;) and mentioned with allusion to the sign which distinguished the Jew and the Gentile, Gal 5:12; Php 3:2 (J. H. Mich., Hengst.). Such a translation is held to be possible from a comparison with the Arabic, so that there is no need of changing into (Hupfeld). [Alexander: The construction of the last clause is unusual and doubtful. Perhaps the best solution is the one afforded by the Hebrew usage of suppressing the principal verb in oaths or solemn affirmations. The sense will then be: in the name of Jehovah (1 swear or solemnly affirm) that I will cut them off.

Psa 118:19-23. Gates of righteousness are identical with the gate of Jehovah, Psa 118:20, by which the righteous, that is, the Israelites, entered into the outer court of the Temple on the eastern side, it alone being accessible to them. There is not the slightest occasion to abandon this local designation, and to regard it as a figurative expression (Hupfeld) for turning to God, or to import into it religious and theological notions of righteousness (older and recent expositors with all possible references). For in Psa 118:27 religious rites are expressly spoken of. It is only through the symbolical significance and the typical aspect which all of these had in Israel that they contained the germs of a higher development, and it was in the process of development that they disclosed a deeper import and unfolded a richer meaning. The same principle also justifies the final reference to Jesus Christ of the statement (Psa 118:22 f.) with regard to the stone that had been rejected, but which became the chief corner-stone through Gods wonderful power (Mat 21:42 ff.; Mar 12:10 f.; Act 4:11; 1Pe 2:7). This purpose is equally well served whether the sentence be viewed as a proverb (De Wette, Ewald) or not. It is self-evident that the expression is figurative. So also is the allusion to the builders (Hupfeld), and therefore this designation is not to be pressed, in order to make it apply, so early as in this Psalm, specially and historically to the heathen (Kurtz), or to the Jews (Del.). The declaration of Jehovah, Isa 28:16 : Behold it is I who have laid in Zion for a foundation a stone, a tried stone, a precious corner-stone of a sure foundationhe who believes, shall not waver, is specially important for the biblical conception of this figure. What is said of the servant of Jehovah in Isaiah 42. f. furnishes also essential points of comparison.

[Alexander: As this Psalm was sung by the people at the last Jewish festival attended by our Saviour, He applies this proverb to Himself, as one rejected by the Jews and their rulers, yet before long to be recognized as their Messiah whom they had denied and murdered, but whom God had exalted as a Prince and a Saviour to give repentance to Israel and the remission of sins (Act 5:31). This, though really another application of the proverb in its general meaning, has a certain affinity with its original application in the verse before us, because the fortunes of the ancient Israel, especially in reference to great conjunctures, bore a designed resemblance to the history of Christ Himself, by a kind of sympathy between the Body and the Head. Even the temple, which suggested the original expression, did but teach the doctrine of Divine inhabitation, and was therefore superseded by the advent of the Son Himself. The head of the corner means the chief or corner-stone of the foundation even in Zec 4:7, where the Engl. Vers. translates head-stone.J. F. M.]

Psa 118:24-29. This is the day,etc.This word also admits of manifold applications to sacred seasons and to Gods gracious deeds in the lives both of individuals and of nations, and has always received them in full measure. In the passage before us it is applied to the celebration alluded to in this Psalm. This we are inclined to regard as that of the Feast of Tabernacles (Ewald), since Psa 118:25 appears to contain the exclamation with which, in the time of the Second Temple, the altar of burnt-offering was solemnly compassed, once on each of the first six days of the feast, and seven times on the seventh day (comp. Delitzsch, Der Hosannaruf, Zeitschrift fr luther. Kirche und Theologie, 1855). [See the addition in the introduction to this Psalm.J. F. M.]. At the entrance of Jesus into Jerusalem this exclamation in the mouths of the people, when they hailed the visitor at the festival as the Messiah (Mat 21:9), was coupled with the words of Psa 118:26 a, with which according to Jewish tradition the inhabitants of Jerusalem were accustomed to greet the pilgrims to the Temple. Here it appears to have been the priests who welcomed the congregation as they ascended the Temple-hill with the animals to be sacrificed. [The view of Delitzsch; see the introduction above.J. F. M.]. According to Ezr 6:17, the victims were very numerous. This appears to agree with Psa 118:27. For the translation: adorn the feast with boughs (Luther, Geier and others, after the Sept., Aquila, Jerome), is untenable. Although may perhaps mean: thickly-leaved clusters of twigs, Eze 19:11; Eze 31:3 f. (a meaning disputed, however, by Hengst. and Hvernick), yet cannot mean: to bind round, wrap round, and still less: to decorate, but only: to bind on with cords (Jdg 15:13; Jdg 16:11; Eze 3:25). must therefore be taken in the sense of: victim, as in Eze 23:18; comp. 2Ch 30:22; Deu 16:2; Joh 18:28. And since the victims were not bound to the horns of the altar, but their blood was sprinkled upon them, the words even unto are not intended to mean that they were fastened close against the horns with short cords (Hitzig). The expression is either a pregnant one, conveying, in a general manner, the idea that the animals should be bound even until the sacrifice (Chald., Kimchi, J. H. Mich., Hengst., Hupfeld), or crowded so closely together as to fill up all the space even to the horns of the altar (Del. and others). [Del., referring the Psalm to the dedication of the Second Temple, compares Ezr 6:17, where it is mentioned that great numbers of animals were sacrificed on that occasion. On his explanation Perowne remarks: But in this interpretation there is nothing appropriate in the mention of the horns of the altar. These have always a reference to the blood of the sacrifice.The expression is apparently a pregnant one and the sense is: Bind the victim with cords till it is sacrificed and its blood sprinkled on the horns of the altar. Alexander explains: Hold fast the sacrifice with cords until it comes to the horns of the altar, poetically put for the altar itself, not only as its prominent or salient points, but as the parts to which the blood, the essential vehicle of expiation, was applied.J. F. M.] According to the context the words of Psa 118:26 : in the name of Jehovah, are not to be connected with: he that cometh, but with: blessed. [For the force of the particles of entreaty in Psa 118:25, see on Psa 116:16 and the additional note.J. F. M.]. The second clause of Psa 118:27 a [God is Jehovah and hath given us light], which is not to be rendered as a present (Luther, De Wette), but as a prterite, does not allude, as does Num 6:25, to the priestly blessing, but, like Exo 12:21; Exo 14:20, to the shining forth in the pillar of cloud and fire in the history of the march through the desert (Hupfeld), comp. Neh 9:12; Neh 9:19. It is only the application of this expression which can afford the idea of the light of mercy, freedom, and joy (Del.) The correction and he led (Hitzig), is unnecessary.

DOCTRINAL AND ETHICAL

1. Not only the priests, but all the members of Gods Church are to praise Him. The ordinary service of God affords opportunity for the expression of this relation in an edifying manner. The believer finds occasion for it in the goodness of the Highest, ever manifested anew in His kindness, which endures forever, of which individuals and the whole Church have rich experiences, while, by particular instances of prayer-hearing, they are urged to mutual encouragement. Let him who can learn, learn here, and let every one become like a falcon, which in its distress soars far upwards into heaven. It is said: I called upon the Lord. Thou must learn to call, and not sit by thyself or lie upon the bench, hanging and shaking thy head, and letting thy thoughts bite and devour thee; but rouse up thou indolent fellow! fall upon thy knees, raise thy hands and eyes to heaven, repeat a Psalm or the Lords Prayer, and present thy distress before God with tears. (Luther).
2. Under such experiences and the reception of such benefits, trust in God increases, along with the growing insight into the value of His help, and into the blessing of such trust. Thus increases also courage to face a hostile world in the midst of dangers and afflictions. The resulting evidences of our assurance have a vivifying and gladdening influence, but have nothing in common with the boasting of presumption. They are based, along with the confession of the perishableness of all earthly greatness and human power, upon the wonderful help of Gods mercy, and are therefore surrounded and sustained by thankful praise for that help, and by ardent entreaties for its continuance.
3. The sufferings which Gods people have to endure, are regarded by believers as chastenings from the hand of the Most High; and they are so severe, that they are felt to be heavy and painful strokes. But the same (Hand which has chastened them so severely, delivers them again from death and all their enemies, if they humble themselves before Him. By His wonderful working He makes the stone rejected by men, the cornerstone of a building indestructible and pleasing to Him, so that there is joy in the tabernacles of the righteous, and songs of thanksgiving resound in the house of the Lord.

4. God be praised that He has His house amongst us, and has opened its gates that His people might enter before His face, to celebrate those sacred feasts which He has ordained! May we, on the days consecrated by the Lord, always become ourselves consecrated, to perform joyfully the service which He requires of us: not to count up or lament the sacrifices demanded, but only to seek how we may please Him, how we, as the righteous, may go in and out, and receive and take with us the blessing which is held in readiness for those who come in the name of the Lord (Num 6:24 ff.; Deu 21:5).

HOMILETICAL AND PRACTICAL

Those are the right prayers which have thanks-giving for their support. God will not be weary of them; let us not be indolent or wearied in them.We have certainly not deserved, and we cannot repay, all that God has done for us and for our house; but we can offer our thanks, and proclaim His goodness in His house.God has attached great blessing to His day, and to coming to His house; but it rests with us to obtain that blessing.If our church-going is one of blessing, it will be seen also to be one of prayer, of penitence, and of faith.The courage of trust in God: (1) its sources; (2) its manifestations; (3) its results.He who comes to Gods house as one of His people, is to pass through the gates of righteousness, and gain His presence, and will be blessed with the name of God.If Gods judgments are not to tend to our death, but to our life, we are to make them serve as chastenings unto righteousness.

Starke: Gods goodness is unspeakably great, as well in the kingdom of nature as in the kingdom of grace.The ground of thanksgiving and praise to God is the knowledge of His valiant doings and great goodness.Well for the country, the city, and the Church, when the three great orders of the people are united in the true fear of God and in praising Him.Religion does not make a life free from distress, but it does not allow us to remain held under distress.The arm of men cannot take away my courage, as it cannot give me courage. The former is a groundless fear, the latter a vain hope.Strong faith in God begets unwavering courage in all the events of life. The name of the Lord is a strong tower (Pro 18:10).We have a Lord who helps us and holds us by the hand. Let him thrust at us who will; but who will help him whom God casts aside?God is our Psalm; of Him we must glory and sing, and His name we must confess, though we should have to suffer for so doing.He who praises with joy the power of the Divine mercy, will evermore share in His salvation.The song of joy is born of the cross.If God has given thee thy life, employ it in proclaiming His deeds of mercy.Let him who would enter with praise and thanksgiving into the gates of glory, enter in faith the gates of Gods righteousness here, and glorify His name.Do not wonder at it if the Lord deals with thee in wonderful ways. He who would be something precious in the sight of God must first be rejected and ennobled by affliction.As the sun in heaven makes the natural day by his light, so does Christ the Sun of Righteousness make ours a spiritual day.He who abides in the house of the Lord will hear from heaven and earth no word but of blessing.If our service on our sacred days is to please God, we must come before Him with penitent hearts, so that He may give us light, and thus rejoice us.

Osiander: It is a greater work of God, to deliver a lost soul from the power of the devil, and make it blessed, than it is to create a new world.Frisch: Behold how much faith can do! It gives an invincible courage which fears nothing.Adam introduced a day of sadness, but another day is made by Christ: Abraham saw His day from afar, and was glad; we walk even now in His light.Oetinger: The most insignificant event on the most unimportant occasion is to be ascribed to grace, which achieves also the greatest results in the most decisive junctures.Rieger: Full trust in God may be excited and endure, while all trust in man is counted as nought, and, consequently, he who so trusts will be less controlled by the fear of man; and, at the same time, he will humbly resolve to submit to all chastening, yea, even to the suffering of death, and yet never yield the blissful hope of glory.Tholuck: The glorious deliverances which Gods people experience give them the assurance of future victory.Diedrich: God has brought us out of distress into blissful rest, that we may be enabled to have heartfelt delight in Him.Expect no aid from the world; rather be prepared for all kinds of rebuffs from it: but Gods word will give thee strength enough for victory.Our God welcomes all with blessing, who come together to enjoy that blessing in Israel; and those who are thus blessed on earth will also be blessed in heaven.Stier: A song of thanksgiving for the victory of the Anointed and His people.Taube: Whenever the everlasting goodness of God is sung, let all who have experienced it say Amen.Schaubach: An evidence of the conflict, the victory, and the peace of the Redeemer.Deichert: The victory of the risen Saviour, and its far-reaching consequences: (1) Death is vanquished; (2) the gates of righteousness are opened; (3) the corner-stone of the Church is laid.G. Huyssen (Psa 118:15-21): The thanksgiving of the Christian in the joy of victory: (1) the joy of victory and its source; (2) the sacrifices of victory, and their significance; (3) the thanksgiving for victory, and the mode of rendering it.

[Matth. Henry: Without the Lord I am weak and sad, but on Him I stay myself as my strength, both for doing and suffering; and in Him I solace myself as my song, by which I both express my joy, and ease my grief; and making Him so, I find Him so; He doth strengthen my heart with grace, and rejoice my heart with His comforts. If God be our strength, He must be our song; if He work all our works in us, He must have all praise and glory from us. God is sometimes the strength of His people when He is not their song; they have spiritual supports, when they want spiritual delights; but if He be both to us, we have abundant reason to triumph in Him; for if He is our strength and our song, He is become not only our Saviour, but our salvation; for His being our strength is our protection to the salvation, and His being our song is an earnest and foretaste of the salvation.We are weak and act but cowardly for our lives, but God is mighty and acts valiantly for us with jealousy and resolution, Isa 63:5, and when Gods right hand doeth valiantly for our salvation, it ought to be exalted in our praises.It is not worth our while to live for any other purpose than to declare the works of the Lord, for His honor and for the encouragement of others to serve Him and trust in Him.Sabbath days must be rejoicing days, and then they are to us as the days of heaven. See what a good Master we serve, who, having instituted a day for His service, appoints it to be spent in holy joy.

Scott: As we need not dread the rage of the ungodly, so we need not envy their carnal, vain, and vanishing mirth.Our thanksgivings on earth must always be accompanied with prayers for further mercies and the continuance of our prosperity; our Hallelujahs with Hosannas.

Barnes (Psa 118:15). There is nothing that diffuses so much happiness through a family as religion; there is no joy like that when a member of a family is converted; there is no place on earth more happy than that where a family bows before God, with the feeling that all are children of God and heirs of salvation.J. F. M.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

As Christ himself quotes a part of this blessed Psalm in reference to himself, we can be under no mistake to be on the look-out for Christ through every part of it. The great scope of it is, to manifest what confidence there is to trust in Jehovah at all times, and upon all occasions.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Here, as in many psalms of a like nature, is an invitation to praise Jehovah; and the several orders of the people are especially called upon to this service. The house of Aaron is mentioned by name; but perhaps this is in accommodation to gospel times also, when Jesus hath made his people kings and priests unto God and the Father. Every man may find in the history of his own life enough to demand the unceasing tribute of praise. Rev 1:6 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

A Cry of Faith and Joy

Psa 118:17

We shall never, I suppose, know from whose lips and heart this cry of faith and joy first sprang. One thing is clear there has been a great danger threatening the very life of a man or a nation. There has been more than danger there has been the very presence of death; but the hour of suspense has now passed, and the man or the nation survives. Doubt has gone, certainty takes its place, and that certainty gives the thought of service, of newness of life, of joyful self-consecration. I shall not die, but live, and declare the works of the Lord.

Let us, then, take these ancient words of our Psalmist, and see whether they may not lead us up to some holy mountain spot of which we may say with reverent truth, ‘It is good for us to be here’. For observe there is not only past history which we can but faintly decipher, there is also present biography. The pulses of life are in them. You can almost hear the beating of their hearts. Again and again they rise up and give their message to men.

I. It is not men and women alone that are threatened with death. It is the same with causes, and books, and faiths, and churches. These, too, have their hours of seeming sickness and joyous revival. It is the better men and women in each generation who give the life-blood of their hearts to some great causes which are restored to mankind, freedom, or justice, or peace, or temperance, or purity, and for a time they seem to make way. They are almost more than conquerors; their zeal, their enthusiasm, perhaps their eloquence, win for a time. The reformers are not only reverenced but popular; all men go after them. And then comes the change. Applause is coldly silent; its place is taken first by apathy and then by abuse. How many of the choicest spirits of the past and present have known these times of decline and depression and almost seeming death! How many whose names are now household words for noble service to God and man, how many, I say, of these have felt in dark hours that their labour was in vain! And yet in such cases the day of seeming death has been the day of real recovery, and the fainting, feeble cause might have said, through the lips of its faithful champions, ‘I shall not die, but live, and declare the works of the Lord’.

II. Believing most profoundly, as I do, that the moral life of our nation will advance in the future much in the same way that it has advanced in the past, and observing how much it has owed in each generation to a few earnest Christian men and women, who rested neither day nor night till they could redress some great wrong or impart to men some great gift of God, I offer this voice of the Psalmist to any here who are struggling might and main for some righteous cause, and seem to themselves, it may be, to be watching by its bed of sickness. Public opinion, they say, is less in earnest than it once was. The tide is ebbing, not flowing. Men care less for righteousness, and justice, and virtue. In the smoke and dust of the battle we lose sight both of flag and leader. We see not our signs. There is no more any prophet, neither is there among us any that knoweth how long. If there are any tempted to say this in their haste and in the bitterness or sadness of their heart, I bid them be of good cheer and take this verse of ours to their comfort, and make it the very anchor of their soul.

III. If I mistake not, there are just now many good men and good women who have anxious fears for a life yet more precious and august than any of which we have just been thinking. I mean the life of the Bible. They say to themselves that if its power over men’s hearts and lives is on the wane, and is still to be on the wane, the loss is simply fatal. Nothing, absolutely nothing, can be set against it. In this belief I for one cannot doubt that they are right. Whatever is best in our country, whatever is purest, truest, most honourable, most serious, most tender, most devout has been largely drawn, I will not say from the careful study, but from the simple and reverent love of the Bible. England and Scotland, without reverence for the Bible, would be false to their history and themselves. And I think we must go further and say many of those who foresee the grave character of the danger if it should ever arrive are also fain to believe that it is now upon us, even at the door. The supposed evil is a fact; the play has begun. The Bible, they complain, is no longer what it was in British homes and schools. It is circulated and translated, and carried by brave and loving hands to the ends of the earth, but it is less loved at home; it is less appealed to as the supreme court of conscience; it is less authoritative in moulding people’s ways of thinking, and feeling, and acting. It is not easy to speak clearly and wisely on this great and many-sided subject. It is still less easy to speak words of soberness neither too rash nor too vague, but I think we may venture to say two things. First, the free criticism of both the Old and the New Testaments will in the next half-century wear a different face to devout minds from that which it wears today. They will start with less suspicion, they will end with less disquietude, they will count their gains as well as their losses. They will see that this dreaded criticism, while it has taken away something, has left behind infinitely more. Then, secondly, I believe that the value, the unspeakable and wholly unrivalled value, of the Bible can never fade from the minds and consciences of men. For all time they will go to the Bible; they will persist in going to it for their ideas of God Himself, of His mind towards us, and His dealings with us, with our failures and infirmities, our sorrows and our sins.

I take for granted that all the more thoughtful among us try at times to think what will be the England of the future. We ask ourselves, Is He indeed come, or do we look for another? Will the Name of the Lord Jesus Christ, lifted up on the Cross, still our best and dearest, our tenderest and saintliest will that Name still be, by common consent, more and more above every name? Will it, far more than now, far more than ever, yet purify our private and ennoble our public life? Will it make us at least ashamed of our wretched feuds and factions, our belittling of each other’s good, our trampling on each other’s falls, as though we wished before we died to add one more text to the Bible? For such questions as these there is no accepted oracle, either when we put them to ourselves or when others put them to us. The future will belie both our hopes and our fears. We, in our dim, blind way are the servants, often it might seem the slaves, of the present; but, thank God, one form of freedom is even now ours. Our old men may dream dreams, and our young men may see visions, and among these dreams and these visions a place may be found for the majestic image of the Holy Bible, the Book which Jesus the Messiah loved, and interpreted, and quoted quoted even on the Cross, and claimed it as His own witness the image, I say, of this Master’s Bible, supposed by men of little faith to be lying on a bed of sickness, outlived, outvoiced, outargued, and yet rising, as it were, from its couch and pointing as of old to the Cross and to Him that hangs upon the Cross, with a new and a most sure word of prophecy ‘I shall not die, but live, and declare the works of the Lord’.

Psa 118:17

This is a text which often meets us in German Reformation annals. It was one of Luther’s favourite passages in the Psalm which he called ‘the beautiful Confitemini,’ and his own dear Psalm. It is also associated with Melanchthon’s dangerous illness at Weimar in 1540. Writing five years later to his friend Camerarius, Melanchthon said: ‘I should like you to sing that text: Non moriar sed vivam, et narrabo opera Domini . When I lay ill at Weimar, I saw that verse written on the wall, and rejoiced at the good omen.’ A biographer of Melanchthon has suggested that it was Luther who wrote the words on the wall, but in his last illness (April, 1560) Melanchthon recalled this experience and said that he had seen the words in a dream at Weimar.

Dr. Dale chose the text,’ I shall not die, but live, and declare the works of the Lord,’ as the text for his first sermon at Carr’s Lane meeting, Birmingham, after his serious illness in 1891. Writing to Mr. Richard Davies he said that text is ‘an exclamation which I suppose was originally intended as a cry from the heart of the Jewish nation when it had returned from exile and caught sight of its true vocation, but which… expressed very naturally the emotion with which a Christian minister returned to his work after an experience like mine’.

Reference. CXVIII. 17. J. M. Neale, Sermons on Passages of the Psalm, p. 268. CXVIII. 22. Ibid. p. 278.

The Refused Stone

Psa 118:22

‘The stone which the builders refused.’ But surely the builders could not be wrong? They were experts. We pay for an expert in our age; for we have high prices to pay for the most elaborate ignorance. They knew exactly what stone to choose and what stone not to choose, and they reported upon the case, and upon their report the stone was cast away with a spitting of contempt upon it. Does God delight to baffle the malevolent ingenuity of man? Has He some special pride in taking the experts by the feet and dipping them into the river as if He would drown them in the waters of contempt? It is an awful thing to be an expert when you do not know anything about the business in which you profess to be a proficient; your aggravation is sevenfold.

I. Many persons have undertaken to refuse the Bible stone. God has made it the head stone of the corner. Every day brings a new witness to the truth of the Bible, and even to the science of the Bible, and one day even Moses will have what is due to him in the way of tribute and gratitude and coronation. Moses has stood many a test; our hearts have ached for the grand old man as he had to die without treading the land that was fruitful with the harvest of a promise. Our grief was premature. Do not interfere with God’s way. He knows it is better to die here than to die there; let Him fix the place, and dig the grave, and write the epitaph; and as for us, let us stand back; we are of yesterday and know nothing.

II. Refusals do not end in themselves. Do not suppose that the matter is of no consequence; that we can refuse, and nothing more will be heard of it. It is not so written in the Book. They refused to obey, and the consequence is that the Lord mocked them and shamed them. We have to face our refusals. We cannot throw our lives behind our backs, and say, Nothing more will be heard of this. Everything more will be heard of it; we shall give an account to God for every idle word we have spoken; we shall have to account for our decisions and elections and preferences.

III. There is a refusal which is right. Moses when he was come of age refused to be called the son of Pharaoh’s daughter. The offer was made to him, he might have had the honour, he might have occupied an exalted position; he was learned in all the lore of the Egyptians, he had been proved to be a man of capacity, of great physical beauty and majesty, of great moral force and dignity; and when the offer was made to him that he might be the son of the king’s daughter, he said, No. Then what will you choose? I choose rather to suffer affliction with the people of God. These are the refusals that mark critical points in human history. These, too, are the refusals which bring character to completeness and to crowning majesty. Resist, refuse the devil, and he will flee from you.

IV. We cannot depose those whom God has called in His electing love to this position or to that. We can say to Him, Lord, make me much, little, nothing, but let me know that it is Thy doing, and I shall be calm with Thine own peace; I shall not know the burning of jealousy and of envy; I will know that He who set the stars in their places has appointed my habitation. That is the spirit in which to accept the providence of life, and work out the destiny fixed by the love of God. Understand that we cannot all be at the head of the corner. Honour enough for us if we be in the God-built edifice, whether in the base, in the midst, or at the top.

Joseph Parker, City Temple Pulpit, vol. II. p. 2.

The Blunder of the Builder

Psa 118:22-23

Taking this incident as a parable of life, the blunder of the builders corrected by the providence of God, let us notice, in the first place, how often in our human experience this parable finds illustration, and then we shall be better able to appreciate its application to the history of our Lord and Saviour.

I. Interpreting our text in its purely human aspect, have we not here in this incident of the rejected stone a picture of misunderstood lives, a parable of unappreciated life? Lives misunderstood, love unappreciated, devotion neglected, the tender ministry of a woman’s love cast aside there is the hidden spring of much of life’s silent tragedy.

II. Our text is also a picture of unappreciated truth. How often the truth which today lies at the foundation of life was in a previous age sneered at and condemned. The great builders of the temple of truth have frequently been forced to confess their blunder in casting aside some new idea quarried out of eternity, but whose significance they failed to understand.

III. The blunder of the builders reminds us of the compensations which God reserves for His servants who are misunderstood or unappreciated. Our text lifts for a moment the curtain that sways between time and eternity, long enough to see how lives that are stunted here break into the fullness of unshackled power yonder. But this reversal of the builder’s blunder is not necessarily deferred to eternity. We witness the vindication of rejected truth on this earth.

IV. We turn to the last application of our text, as a prophecy fulfilled in Jesus Christ. It is the glory of our age that never was the place of Christ in human history so clearly recognized as now. All that is deepest and most sacred in life today, the noblest charities, the most enduring influences, the hopes of progress, no less than the achievements of the past, rest upon the great truths which became incarnate in His character and found expression in His life.

D. S. Mackay, The Religion of the Threshold, p. 249.

Reference. CXVIII. 22-24. H. Melvill, Penny Pulpit, No. 1696, p. 607.

Difficulty of Realizing Sacred Privileges (Easter)

Psa 118:24

This is Easter Day. Let us say this again and again to ourselves with fear and great joy. As children say to themselves, ‘This is the spring,’ or ‘This is the sea,’ trying to grasp the thought, and not let it go; as travellers in a foreign land say, ‘This is that great city,’ or ‘This is that famous building,’ knowing it has a long history through centuries, and vexed with themselves that they know so little about it; so let us say, This is the Day of Days, the Royal Day, the Lord’s Day. This is the Day on which Christ arose from the dead; the Day which brought us salvation. It is a Day which has made us greater than we know. It is our Day of rest, the true Sabbath. Christ entered into His rest, and so do we. It brings us, in figure, through the grave and gate of death to our season of refreshment in Abraham’s bosom. We have had enough of weariness, and dreariness and listlessness, and sorrow, and remorse. We have had enough of this troublesome world. We have had enough of its noise and din. Noise is its best music. But now there is stillness; and it is a stillness that speaks. We know how strange the feeling is of perfect silence after continued sound. Such is our blessedness now. Calm and serene days have begun; and Christ is heard in them, and His still small voice, because the world speaks not. Let us only put off the world, and we put on Christ. The receding from one is an approach to the other.

J. H. Newman.

Easter Day Morning

Psa 118:24

I. I would say to all who love the Lord Jesus Christ, to all who have mourned for their sins that brought Him to His death, that we have two reasons to rejoice to-day that we rejoice both for His sake and for our own. We rejoice because He Whom we love, He Who loved us, and died for love of us, is not now dead, but alive for evermore. And again we rejoice because we are ourselves alive from the dead, able to live a holy life, a life in God’s presence, like the life which He lives now. Yet these two reasons for joy are one, because the truth is, that He and we are one. Still we can distinguish in thought and word what cannot be separated; we may say that we rejoice for Jesus’ sake that He is alive and for our own sake that we share His life. They who mourn for the dead without a Christian’s hope do not cease to love those whom, as they think, they have lost for ever; they grieve that they cannot feel their love, that those who are gone are no longer able to love them. But Jesus is not only alive in the sense that our departed friends are, but in every sense; He not only is a living soul but is alive both in Soul and Body, alive and working with all the powers of true God and true man. We can, in the Spirit, have direct intercourse with Him and He with us; He knows all our love to Him, and He tells us all that we can comprehend of His love to us.

II. Again we rejoice for Jesus’ sake that we ourselves are alive. If we were still dead in sin, we could do nothing for Him; even if we knew how He loves us, we could make no return to Him for His love, no reparation to Him for our sins against Him, our wrongs done to His loving heart. But now we can; if we are indeed united to Christ by faith; if we have died to sin on His Cross, and risen with Him to a new life now, we can do Him real service; now, by our works of charity to His Brethren we can do acts of kindness to Himself, can do what He will actually be grateful for, will reckon as returns made for His own unutterable acts of kindness to us. Remembering our state by nature, our own sinfulness when Jesus first loved us, we are enabled to measure the greatness of His love, who loved us when we were so unworthy; but now we are not ashamed to accept His love, because, unworthy as we were, we are so no longer He has made us worthy. Loved by Him and sanctified by His Spirit of Love, we will not shrink away from His presence and say we are unworthy of it; but will come nearer to Him, and seek to be made one with Him, knowing that if we are united to His spotless holiness the sins of our own nature are of a surety all purged away.

W. H. Simcox, The Cessation of Prophecy, p. 310.

The Lord’s Victory (Easter Day)

Psa 118:24

I. It is clear why our Church selects the 118th Psalm for Easter Day. It is full of the great tidings of a risen conquering Lord a Psalm of rejoicing, and a giving of thanks to Almighty God.

II. If there comes one day above all others in the year on which it becomes a Christian to be in gladness, to put away his sorrow, to be lifted up in heart, it is Easter Day.

III. Jesus is shown to us, no longer in humiliation, a very scorn of men, no longer subject to insult, no longer enduring great suffering, but shown to us as a Mighty Conqueror.

IV. The joy that a Christian feels today, it is a widespread joy; it is not only that the Holy and Innocent Jesus has shown Himself the Conqueror, but it is because the benefit of His victory reaches far and wide reaches to all the race which He came to save.

V. The resurrection of the dead is assured to us by what happened today; that is our blessed hope, which the Lord Jesus Christ, by bursting the bonds of death, has given us for an anchor of the soul, safe, sure, and steadfast.

H. D. B. Rawnsley, Village Sermons (3rd Series), p. 92.

References. CXVIII. 24. Canon Beeching, The Grace of Episcopacy, p. 19. G. Brooks, Outlines of Sermons, p. 266. CXVIII. International Critical Commentary, vol. ii. p. 402.

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 118:1 O give thanks unto the LORD; for [he is] good: because his mercy [endureth] for ever.

Ver. 1. O give thanks, &c. ] See Psa 106:1 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

It is the end of the age which will vindicate the God of Israel. Till then appearances are adverse to His name and His people; and faith alone gains the victory unseen, which then will be manifest to every eye. All men may oppose meanwhile, and never more than at the close; Satan too may deceive and destroy as far as he can; and God may chastise right sorely but for good: Christ knew all this exceptionally, and much more than is here in view. But the end is blessing and glory, not for us only on high as we know from elsewhere, but for those who will enjoy the kingdom on earth, when it is no longer man’s but Jehovah’s day. What a blank must be in the outlook of all Christians, who leave out such a scene for the glory of the once humbled but now exalted Man! Then He shall sit on His own throne, as distinct from the Father’s, before the eternal state. It is the age to come, on which almost all prophecy converges.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 118:1-4

1Give thanks to the Lord, for He is good;

For His lovingkindness is everlasting.

2Oh let Israel say,

His lovingkindness is everlasting.

3Oh let the house of Aaron say,

His lovingkindness is everlasting.

4Oh let those who fear the Lord say,

His lovingkindness is everlasting.

Psa 118:1 Give thanks This Psalm begins and ends with praise (give thanks, BDB 392, KB 389, Hiphil imperative). A good title for this Psalm would be A Festival of Thanks.

As far as personal application of this Psalm to everyday life, it is extremely meaningful to enumerate the blessings of God to His people, both historically and existentially.

the Lord This is the covenant name for God, YHWH, from the Hebrew verb, to be (cf. Exo 3:14, see SPECIAL TOPIC: NAMES FOR DEITY ).

He is good Often when one reads the OT one is uncertain of the character of God (i.e., holy war, exodus, exiles). This Psalm reassures us of the basic character of the creator God (cf. 1Ch 16:34; Psa 25:8; Psa 34:8; Psa 73:1; Psa 86:5; Psa 100:5; Psa 106:1; Psa 107:1; Psa 118:1; Psa 118:29; Psa 119:68; Psa 135:3; Psa 136:1; Psa 145:9; Jer 33:11). See Special Topic: Characteristics of Israel’s God.

For His lovingkindness is everlasting This is to show the mercy and faithfulness of God, not only in His character but also His creative and redemptive acts (cf. Nehemiah 9; Psalms 136). This term (see Special Topic: Lovingkindness [hesed]) really means God’s covenant loyalty.

Psa 118:2 Oh let Israel say Say (BDB 55, KB 65, Qal jussive) is repeated three times. Psa 118:2-4 shows three distinct groups within Israel who are called upon to praise the Lord. These three groups can also be seen in Psa 115:9-13. The sequence seems to be:

1. the nation

2. the priests

3. those who fear the Lord (the Jewish Study Bible, p. 1414, suggests proselytes, but Psalms 15 implies godly Israelites)

They are to praise the Lord for His covenant fidelity.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

the LORD. Hebrew. Jehovah. App-4.

mercy = lovingkindness, or grace.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 118:1-29

As we get into Psa 118:1-29 , the last of the Hallel psalms.

O give thanks unto the LORD ( Psa 118:1 );

Again, the exhortation, praise and thanks, “O give thanks unto the Lord.”

for he is good: because his mercy endureth for ever ( Psa 118:1 ).

Again, the cause of thanksgiving is the goodness of God and the mercy of God. How often in the psalms we are called upon to give thanks to the Lord for His goodness and for His mercy.

Let Israel now say, his mercy endureth for ever. Let the house of Aaron now say, let his mercy endureth for ever. Let them now that fear the LORD say, his mercy endureth for ever. Now I called upon the LORD in distress: the LORD answered me, and set me in a large place. The LORD is on my side; I will not fear: what man can do unto me? ( Psa 118:2-6 )

Paul the apostle, in Romans the eighth chapter, takes up much the same thing as he declares, “Who shall lay anything to the charge of God’s elect? It is God who has justified. Who is he that condemneth? It is Christ who has died, yea rather, is risen again, and he’s even at the right hand of the Father, making intercession” ( Rom 8:33-34 ). Paul exclaims, “If God be for us, who can be against us?” ( Rom 8:31 )

Now growing up as a child and growing up in church, somehow I did not always receive the concept that God was for me. I felt that God was against me many times. That He was just sort of waiting for me to make a mistake so He could punish me. That He was ready to cancel me out of the kingdom. In fact, I felt that I was cancelled out of the kingdom all the time. And I could hardly wait for Sunday night to come around so I could go forward and get saved again and get back into the kingdom, because I really wanted to be a Christian. I really didn’t want to go to hell. And in my heart I really loved the Lord and my spirit indeed was willing to serve the Lord, but my flesh was weak. And somehow a concept developed in my mind that God was against me.

Oh, what Rom 8:1-39 did for my own personal Christian experience is hard to describe. When I discovered that God wasn’t against me but that God was for me. And that God wasn’t laying anything to my charge. God wasn’t charging my account with all of my failures and all of my weaknesses and failings. That God had stamped irrevocably on my account, “Justified!” He wasn’t finding fault, nor was Jesus Christ condemning me. Far be it from condemning me, He was interceding for me.

Now if I were good and perfect, He wouldn’t have to intercede. I could stand before God in my own perfection. And I could say, “Here I am, Lord, perfect little me.” The fact that He is interceding takes into account my weaknesses and my failures. The necessity for intercession. “Who is he that condemneth? It is Christ who has died, yea, rather, is risen again and even at the right hand of the Father making intercession. What shall we say to these things? Oh, if God be for us, who can be against us?”

So here the psalmist, “The Lord is on my side.” How comforting that is. How reassuring that is. God is for me. God is for my part. God is on my side. Therefore, I will not fear what man shall do.

Now, man condemns me. Man finds fault with me. I often find fault with myself and condemn myself. But I need not fear what man will do because the Lord is on my side.

The LORD taketh the part with them that help me: therefore shall I see my desire upon them that hate me ( Psa 118:7 ).

In other words, God is for me. He takes the part with those that help me. He becomes a part of those that are helping me. And therefore, we shall surely have victory over the enemy.

It is better to trust in the LORD than to put confidence in man ( Psa 118:8 ).

Now as I read that, I immediately, in my heart that strikes a responsive kind of an accord. I say, “Yeah, that’s sure true.” Man has let me down so many times. The Lord has never let me down. Yes, that’s so true. It’s better to put my trust in the Lord than my confidence in man. And yet when I’m in trouble, I’m always looking for the help of man, the arm of flesh. And yet I realize that it’s better to put my trust in the Lord than my confidence in man. How many times have I been discouraged and defeated though I had the promises of God. And then some man comes along, he says, “Oh, I’ll take care of that for you.” Oh, all right, praise the Lord. Glory to God! You know, it’s all taken care of.” And I’ve put my confidence now in the word of some man that he’s going to take care of it.

There are certain people who have a penchant for making great promises that they are really not capable of fulfilling. Now there are some who are just pathological liars and they’ll make all kinds of promises and they, you know, they didn’t even know they made the promise. I mean, it’s just quirk of their own nature. But there are other people who have sort of a quirk that they do make promises that when they make them, they really intend to fulfill them. But they just don’t have the capacity to fulfill them. We’ve all met these kind of people, too. And it’s amazing how many people and how many times we put our confidence in man and have been let down.

Better to put your trust in the LORD than your confidence in princes. Now all nations compassed me about: but in the name of the LORD I’ll destroy them ( Psa 118:9-10 ).

And then he just sort of amplifies on that.

They compassed me about; yes, they compassed me about: but in the name of the LORD I will destroy them. They compassed me about like bees ( Psa 118:11-12 );

Swarm of bees.

they are quenched as the fire of thorns: for in the name of the LORD I will destroy them. Thou hast thrust sore at me that I might fall: but the LORD helped me. The LORD is my strength and song, and is become my salvation ( Psa 118:12-14 ).

I love that verse. “The LORD is my strength.” I’ve learned to rely upon His strength. It doesn’t say the Lord will give me strength. It says, “The Lord is my strength.” He’s my song. How many times I find myself whistling or humming, or even singing when I’m not even aware of it. And when I become aware of it, I realize it’s a song of worship or praise unto the Lord. And it’s just thrilling to realize that it’s just so woven into the warp and the woof of my own being that it’s just a part of even the subconscious of my own life. The Lord is my song. “I have no song to sing but that of Christ my King. To Him my praise I’ll bring forevermore. I have no other… ” Let’s see. “I have no delight in other songs, my melody of love to Him belongs.” And how glorious when we sing our praises unto Him. He’s become my salvation.

The voice of rejoicing and salvation is in the tabernacles of the righteous ( Psa 118:15 ):

Or in the tents of the righteous. So, you don’t live in tents anymore. So, in the houses of the righteous.

There should be the voice of rejoicing in your home. I think that music has a tremendous influence and part in our lives. And I do feel that it is important that we surround ourselves in a spiritual environment. “Whatsoever a man soweth, that shall he also reap. If you sow to the flesh, you’re going to reap of the flesh; if you sow to the Spirit, you’ll reap of the Spirit” ( Gal 6:7-8 ). I think that it’s valuable to have good music around the house. If you have a record player, I think that you should have the praise albums and just good, Christ-centered music. Keep it in the atmosphere of your home, because it’s planting into your spirit constantly. And what you sow, you’re going to reap. If you’re constantly listening to, “My baby left me, and is gone,” and all this kind of stuff of the flesh, then you’re going to be reaping that kind of stuff. But if we’re sowing to the Spirit, it just has, it’s just planting it into our hearts and into our lives. It’s important that we do it.

The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly ( Psa 118:16 ).

The right hand of the Lord…

I shall not die, but live, and declare the works of the LORD. The LORD hath chastened me sore: but he hath not given me over unto death ( Psa 118:17-18 ).

We are told in the scriptures we’re “not to despise the chastening of the Lord, for whom the Lord loveth He chasteneth” ( Pro 3:11-12 ). Now there is a vast difference between correction and punishment. God has ordained punishment upon the wicked, but He has ordained correction for His children. The correction comes in the form of chastisement. “It was good for me that I was afflicted” ( Psa 119:71 ), we’ll read in the next Psa 119:1-176. Good that God corrected me. It’s a sign that I am His child. It’s a sign that He does care about me. The chastening of the Lord. It is not penal. It is for the purpose of correction.

Open to me the gates of righteousness: I will go into them, and I will praise the LORD: This gate of the LORD, into which the righteous shall enter. I will praise thee: for thou hast heard me, and art become my salvation ( Psa 118:19-21 ).

Now I do not know but what the prophetic part of this psalm may begin with the nineteenth verse, “Open to me the gates of righteousness. I will go into them, and will praise the Lord.” For there is in scripture other prophecies that relate to the east gate and the entering in of the Lord into the east gate. When Jesus made His triumphant entry into Jerusalem, He no doubt entered from the east gate, because He came down from the descent of the Mount of Olives and went into the temple precincts. And the gate that went from the Mount of Olives to the temple mount was the east gate. It was the one that entered right into the temple mount. So no doubt the gate through which Jesus entered when He went in on this triumphant entry. And in the forty-third chapter of Ezekiel, he said, “I was taken by the Spirit to the gate that is toward the east and it was shut. No people were going in or out by it.” For the Lord, He went in and out by this gate and therefore it is shut and actually it won’t be open until the Messiah comes again, and He will enter in through the east gate and He will eat bread with His people there in the porch of that gate.

So the reference here to the gate could be the reference to the triumphant entry by which He came in to the temple mount through the east gate. There is another Psalm, twenty-seven, about the opening of the gates and the King of glory shall come in. “Who is the King of glory? The LORD strong and mighty, the Lord mighty in battle” ( Psa 24:8 ). And the psalm of opening the gates in Psa 27:1-14 which, again, seems to be sort of a prophetic. It’s not twenty-seven either, but seems to be a prophetic type of a psalm. I’ll take just a moment and see if I can find which psalm that is for you-twenty-four? Yes, it surely is.

“Lift up your head, O ye gates, and be ye lifted, ye everlasting doors. The King of glory shall come in. Who is the King of glory? The Lord strong and mighty. The Lord mighty in battle. Lift up your heads, O ye gates. Even lift them up, ye everlasting doors. The King of glory shall come in. Who is the King of glory? The Lord of hosts, He is the King of glory.” So the gate of the Lord into which the righteous shall enter, no doubt a reference to the east gate.

Now when we come again with Jesus Christ in His coming in power and glory, according to the scripture He will set His foot on that day on the Mount of Olives. And the Mount of Olives will split with a big valley that will be formed by the splitting of the Mount of Olives. And Jesus will come on in through the east gate into the city or into the city of Jerusalem, the old city of Jerusalem, the temple mount. And we will be coming with Him when He comes. So the gate will be open and the righteous shall enter in. So inasmuch as we go then into,

The stone which the builders refused is become the head stone of the corner ( Psa 118:22 ).

This is, of course, a prophecy of the rejection of Jesus Christ by Israel, the builders; the stone that was refused by the builders. Christ came according to the promise of God to the nation Israel to be the Messiah, not to be the Messiah, as the Messiah. And they refused Him. But the same has become the head of the corner, or the chief cornerstone. The chief cornerstone now upon which the church is built. “Upon this rock I will build My church; and the gates of hell shall not prevail against it” ( Mat 16:18 ).

This scripture is referred to in the New Testament. It is referred to by Jesus Himself the day after He was rejected by the rulers. In Mat 21:1-46 Jesus spake to them a parable about the householder who planted a vineyard, put a hedge around it, build a winepress or pit for the winepress in it. Turned it over to the servants as he went to a far country. And how that when he sought to gather the fruit, sent servants back to receive the fruit, how that they beat some, how they mistreated others, how they killed some. And finally, he said, “I will send my only son. Surely they will respect him.” But when they saw his son, they said, “Oh, here’s the heir. Let’s kill him and then the vineyard will be ours.” And Jesus said, “What will that lord do when he comes?” And the Pharisees answered, He will utterly destroy those wretches. And Jesus said, “That is true. Have you never read, ‘The stone which was set at nought by the builders, the same has become the headstone of the corner or the chief cornerstone.'” And He said, “Whosoever falls upon this stone will be broken, but upon whomsoever this stone shall fall shall be crushed into powder.”

So Jesus made reference to this psalm, making the application to Himself; making the application to the rejection of Him by the Jewish leaders. And yet the vineyard, He said, He will take away. He’ll destroy these people, set them aside and He will give the vineyard unto others. And so to nations, He said, who will bring forth fruit. So the glorious Gospel and the church coming from actually among the Gentile nations. The Lord has created the church for the purpose that we might bring forth fruit unto Him.

So then Peter makes reference to it in the fourth chapter of the book of Acts when he was called before the council for the healing of the lame man and asked by what name he did it, he said, “By the name of Jesus does this man stand here before you whole. And He is the stone which was set of nought by you builders. But the same has become the chief cornerstone. Neither is there salvation in any other for there is no other name under heaven given among men whereby we must be saved.” And then Peter in his first epistle, chapter 2 makes the final reference to this stone that was set of nought by the builders.

Now there is an interesting story that is told of the building of Solomon’s temple. It is declared that all of the stones for Solomon’s temple were cut and quarried and carved away from the temple site. But each stone was perfectly hewn out and marked for the place in which it went into the wall. Now Solomon’s quarries were up on the sort of northwest side of the city of Jerusalem near what is presently the Herod’s Gate. And you can go into those quarries today and see where these stones, these massive stones were cut out for Solomon’s temple. Also you can see the quarry, the area of the quarry for the temple that is now an Arab bus station and you can see where the stone was quarried out there.

Now according to the story, a stone was sent for the temple that was not marked and the builders didn’t have any idea where it went. They concluded that it was just sent by mistake from the quarry. You see, the temple was put together without the sound of a hammer or a trowel. Every stone was cut away from the site and brought. And each stone just was fit in perfectly without even mortar. Just interlocking stones without the use of mortar. And so this one stone, they didn’t know where it went; it didn’t seem to fall in the sequence of their building. They cast it aside in the bushes and a few years later as they were completing the temple, they sent the message to the quarry, “We’re all set for dedication. Where is the chief cornerstone?” And they sent back the message, “We’ve already sent it a long time ago. What did you do with it?” And the messages went back and forth from the quarry to the builders and finally, someone found over in the bushes, overgrown with shrubs the chief cornerstone which had been rejected by the builders but now was brought out and put in its place, the chief cornerstone of the building. That’s the story that is told of the building of Solomon’s temple. Whether or not that is so is not really a provable thing. But at any rate, here is the prophecy, and whether or not this related to the incident then, it does relate to Jesus Christ.

This is the LORD’S doing; it is marvellous in our eyes ( Psa 118:23 ).

Jesus quoted this to the Pharisees.

Now referring to the day of His triumphant entry.

This is the day that the LORD hath made; we will rejoice and be glad in it ( Psa 118:24 ).

And as He began His descent towards Jerusalem, the multitude of the disciples began to rejoice and praise the Lord saying, “Hosanna,” or

Save now, O LORD. Blessed is he who comes in the name of the LORD ( Psa 118:25-26 ).

So this whole portion has to do with the triumphant entry of Jesus into Jerusalem, plus the stone being rejected as He came into Jerusalem was rejected by the Jews, the official coming of the Messiah, the official rejection of the Messiah here prophesied in Psa 118:1-29 .

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

And Jesus who came to be the Messiah became the sacrifice for us.

Thou art my God, I will praise thee: thou art my God, I will exalt thee. O give thanks unto the LORD; for he is good ( Psa 118:28-29 ):

Now this being the traditional psalm that they sang at the Passover feast, it is interesting that as Jesus sang it with His disciples, they were actually already singing a psalm that had had its fulfillment a few days earlier. For a few days earlier they were crying, “Hosanna, blessed is He who comes in the name of the Lord.” A few days earlier, the stone was rejected by the builders. And so they were singing of that the night before His crucifixion. “Bind the sacrifice with cords to the altar.” Very interesting indeed. “

Fuente: Through the Bible Commentary

May the Good Spirit, who taught the psalmist to indite these words help us to feel their inward meaning!

Psa 118:1. O give thanks unto the LORD; for he is good: because his mercy endureth for ever.

Now, do that, dear friends. Before we read another verse let us do that. In your hearts think of the goodness and mercy of God to you-to each one as an individual, and give him thanks now: no murmuring, no coldness of heart. Cast out everything, and give God thanks at this moment. It is the least we can do. It is to our own benefit to be grateful. How can we be holy if we are deficient in that simple matter? Oh give thanks unto Jehovah, for he is good, because his mercy endureth for ever.

Psa 118:2. Let Israel now say, that his mercy endureth for ever.

And if there be an elect out of the elect, who live still nearer to God and are doubly consecrated to his service-

Psa 118:3. Let the house of Aaron now say, that his mercy endureth for ever.

But let not the praise be confined to these joyous ones. Let the whole church take it up.

Psa 118:4. Let them now that fear the LORD say, that his mercy endureth for ever.

You have tried it: you have proved it. The mercy of God has followed you in all your devious paths. It will follow you even to the end. His mercy endureth for ever.

Psa 118:5. I called upon the LORD in distress:

I nothing like coming to particulars and personalities. I.

Psa 118:5-6. The LORD answered me, and set me in a large place. The LORD is on my side; I will not fear: what can man do unto me?

What is man? He is but as the dust before God, and, when God is with us and takes care of us, what can man, that is as a moth, do to Gods preserved ones?

Psa 118:7-9. The LORD taketh my part with them that help me: therefore shall I see my desire upon them that hate me. It is better to trust in the LORD than to put confidence in man. It is better to trust in the LORD than to put confidence in princes.

Now he goes on to detail his experience of trouble and of deliverance.

Psa 118:10. All nations compassed me about: but in the name of the LORD will I destroy them.

David was a warrior. His business was to fight; and he was attacked on every side by all sorts of people. He was shut in, and the Lord was with him; and he broke his way through.

Psa 118:11-12. They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them. They compassed me about like bees; they are quenched as the fire of thorns:

Thorns crackle and blaze, and then it is all over with them. So it shall be with the adversaries of the believer. They are quenched as the fire of thorns, for in the name of the Lord will I destroy them.

Psa 118:12-13. For in the name of the LORD I will destroy them. Thou hast thrust sore at me that I might fall:

Thou : the same great and leading name.

Psa 118:13-14. But the LORD helped me. The LORD is my strength and song, and is become my salvation.

What a poet this man is. Thanksgiving is the tone of a true poet. When a mans heart gets warm, and he begins to adore his God for his boundless mercy, the strain cannot grovel. Gratitude lends its wings better than the fabled Pegasus, and up the mind rises in a majesty of glory. Jehovah is my strength and song, and he has become my salvation.

Psa 118:15-16. The voice of rejoicing and salvation is in the tabernacle of the righteous: the right hand of the LORD doeth valiantly. The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly.

He drops into triplets. This is no accident. We meet with these triplets often in the Old Testament. Why three? Why not four? Ah, you know, who can sing, Glory be to the Father, and to the Son, and to the Holy Ghost; as it was in the beginning is now and ever shall be, world without end.

Psa 118:17-18. I shall not die, but live, and declare the works of the Lord. The LORD hath chastened me sore:

You notice Davids rendering of the 13th verse. To the enemy he says, Thou hast thrust sore at me, that I might fall. When he thinks it over he says, The chastening hand of God is in this, even in my enemys wicked and malicious attacks. And so he reads it over again, The Lord hath chastened me sore, but he hath not given me over unto death. The Roman magistrates had a bundle of rods with an axe tied up in the middle. The children felt the rod, but not the axe. Thou hast chastened me sore, but thou hast not given me over unto death.

Psa 118:18-21. But he hath not given me over unto death. Open to me the gates of righteousness: I will go into them, and I will praise the LORD: this gate of the LORD, into which the righteous shall enter. I will praise thee: for thou hast heard me, and art become my salvation.

Another grand verse. Answers to prayer are the notes of our music. If God has heard thee pray, take care that he hear thee praise. Mercies for which we are not thankful will curdle into curses. Take care that thou praise God when he fills thee with his good things, ay, and praise him if he does not.

Bless a taking God as well as a giving God. Is he not equally God whatever he does? Now David sings of himself, but the Spirit of God inspired him to sing of the Lord Jesus Christ the Son of David.

Psa 118:22-23. The stone which the builders refused is become the head stone of the corner This is the LORDS doing; it is marvelous in our eyes.

The Jewish rulers would not have Christ. They cast him aside as a stone which would not fit their wall, especially because he was a corner stone. They wanted to stand as a lone solitary wall. They did not want to have the corner turned even for the Samaritan-much less for the poor Gentile. But you and I must bless God that, whilst Christ is laid upon the wall of the Jew as a corner stone, he turns a corner for us poor Gentiles that we may be built into the same temple of God. He has become the head stone of the corner.

Psa 118:24. This is the day which the LORD hath made;

This Sabbath day-this gospel day-the day that Jehovah hath made.

Psa 118:24. We will rejoice and be glad in it.

Now, heavy hearts, try and rise to that. This is not the day of doom: this is not the day of curses. It is the day of mercy and of love. We will rejoice and be glad in it. Hosanna. Let us cry Hosanna.

Psa 118:25-26. Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity. Blessed be he that cometh in the name of the LORD:

And again Hosannah.

Psa 118:26-27. We have blessed you out of the house of the LORD. God is the LORD, which hath shewed us light:

Blessed be his name. We were in the dark before, but he has brought light to our spirit. The light of knowledge, the light of joy, the light of delight, he has brought to us.

Psa 118:27. Bind the sacrifice with cords, even unto the horns of the altar.

Do that, beloved. Give yourself up to Christ again. Bind yourselves again.

Tis done; the great transactions done.

I am my Lords, and he is mine.

High heaven that heard the solemn vow

That vow renewed this day shall hear.

Present it to your God. Bind the sacrifice with cords, even with cords unto the horns of the altar.

Psa 118:28-29. Thou art my God, and I will praise them: thou art my God, I will exalt thee. O give thanks unto the LORD; for he is good: for his mercy endureth for ever.

Fuente: Spurgeon’s Verse Expositions of the Bible

Psa 118:1-4

Psalms 118

A HYMN OF PRAISE TO GOD BECAUSE THE

REJECTED STONE HAS BECOME THE HEAD OF THE CORNER

A MESSIANIC PROPHECY OF THE SON OF GOD

A PSALM OF DAVID

We find ourselves unable to accept the dictum of most present-day scholars that, “This is a marching song sung by the pilgrims not yet arrived coming to Jerusalem to worship, or that it is a national hymn, “Referring to the whole congregation of Israel. Neither of these views is tenable.

(1) Regarding the liturgical explanation (pilgrims marching to the Temple), as Addis admitted, “It is impossible to recover the original arrangement in detail. Furthermore, how did all those marching pilgrims bring the goats, and the sheep and oxen for the sacrifices, all the while singing as they came? We simply can’t see it in this psalm. Besides this, “There is little agreement on the specific persons who speak in various verses of the psalm.

(2) The “national hymn” interpretation. This is simply preposterous, because the personal pronouns, “I,” “my” and “me” occur thirty times in twenty-five verses (Psa 118:5-29). The psalm is intensely personal.

(3) The language of the psalm could not possibly have been spoken by a group of singers. Such expressions as, “I will cut them off,” repeated three times in Psa 118:10-12, presumes an authority that no group of singers, no priest, or even the whole nation of Israel had in their possession. Language such as this belongs only in the mouth of a king. Only a powerful king enjoying the blessings of God Himself could have “cut off nations” as indicated in these verses.

Barnes and others have downgraded the idea that the authorship and occasion of the psalm can now be determined.

“The common opinion has been that it is a psalm of David, and that it was composed when his troubles with Saul ceased, and when he became recognized as king. Some have referred it to Hezekiah … others to the return from Babylon … others to the times of the Maccabees. It would be useless to examine these opinions. They are all conjectures, and no certainty is possible.

Nevertheless, it appears to us as a certainty that David is the author and that the psalm was written upon the occasion of the final defeat of King Saul and of David’s coming to the throne of Israel. The whole psalm fits this assumption perfectly.

Supporting this interpretation is the fact that both Christ and the apostles applied what happened to David in this psalm to the Lord Jesus Christ, which indeed is proper enough because David was the Old Testament Type of Christ. It is the wealth of New Testament references to this psalm, therefore, which confirms our view of the Davidic and Messianic character of the composition.

Psa 118:1-4

INTRODUCTION

“O give thanks unto Jehovah; for he is good;

For his lovingkindness endureth forever.

Let Israel now say,

That his lovingkindness endureth forever.

Let the house of Aaron now say,

That his lovingkindness endureth forever.

Let them now which fear Jehovah say,

That his lovingkindness endureth forever.”

If this song was composed by King David upon the occasion of his offering a sacrifice of thanksgiving for God’s raising him to the throne of Israel, such a triple repetition of praising God’s lovingkindness appears understandable and highly appropriate. We discussed the “three groups” mentioned here under Psa 115:11. It appears reasonable enough to suppose that upon the occasion of the king’s coming to the tabernacle, the singers would indeed have chanted such an introduction as this.

E.M. Zerr:

Psa 118:1. Appreciative servants of God will thank him for the simple fact of his goodness. That appreciation will be increased upon considering that the good attitude of the Lord is everlasting, thus holding out encouragement for the endless future.

Psa 118:2-3. The goodness of God will be a fact whether anyone ever acknowledges it or not. But Israel (the congregation in general), and the house of Aaron (the priestly family in particular), are called upon to express their appreciation of the fact.

Psa 118:4. This verse is still more general than the preceding two. Anyone in any station of life who professes to fear God is asked to make acknowledgement of it.

Fuente: Old and New Testaments Restoration Commentary

This is the sixth and last of the Hallel. It is the song of perfect victory, and was undoubtedly arranged to be sung by the triumphal procession as it made its way to the Temple for thanksgiving and worship. It is almost impossible however to trace its divisions in that way. As to its subject-matter it may be thus divided:

Introduction. The Call to Praise (vv. Psa 118:1-4).

The threefold Song of Israel, of Aaron, of the People (vv. Psa 118:5-27).

Conclusion (vv. Psa 118:28-29).

The call is to praise specifically for Jehovahs enduring mercy. It is addressed to Israel as the ideal servant; to the house of Aaron as the priesthood; to all that fear the Lord. To this call Israel personified first replies in a song which sets forth the story of distress and deliverance which had characterised the history of the long years (vv. Psa 118:5-18). The Aaron as the priest, who had the right to enter through all the gates, takes up the song, and challenges them to admit him, rejoicing in Jehovahs exaltation of him (vv. Psa 118:19-22). Then the people sing of the marvel of the Lords doings, and devote themselves to Him (vv. Psa 118:23-27). Finally the psalmist strikes the note of personal thanksgiving ending with a call to praise. This is pre-eminently the triumph song of the Christ, He the ideal Servant, He the perfect Priest, He the Leader of the people. How much all these words meant to Him as He sang them on that night in the upper room.

Fuente: An Exposition on the Whole Bible

Trust in God Brings Strength

Psa 118:1-14

It is generally agreed that this psalm dates back to the restoration from Babylon. It was probably used as a processional hymn for the first time at the great Feast of Tabernacles mentioned in Neh 8:13-18. The structure of the psalm is as follows: Psa 118:1-4, the summons of the full choir to the constituent parts of the procession; Psa 118:5-14, the song of the soloist; Psa 118:15-16, the answer of the choir; Psa 118:17-19, the soloist. At this point the procession reaches the Temple gates. Psa 118:20 is the response of priests and Levites, the custodians of the sacred edifice, who lay stress on the character of those who tread its courts. Psa 118:21, the soloist; Psa 118:22-27, the full chorus; Psa 118:28, the soloist; Psa 118:29, the concluding doxology.

Luther says of this psalm: This is mine, the one which I love. As it was included in the great Hallel we infer that our Lord sang it as He went forth to die, Mat 26:30. It will be sung once more on that coming day for which we wait. See Isa 25:9; Mat 23:39. When we identify ourselves with Gods great cause, we may absolutely count on God as our strength in the conflict, and our song in assured victory.

Fuente: F.B. Meyer’s Through the Bible Commentary

Psa 118:6

This inquiry may be regarded:-

I.As a check on human presumption.

II.As a warning against impious distrust.

III.As a rebuke of moral timidity.

IV.As an argument against all false confidences.

Parker, Hidden Springs, p. 272.

References: Psa 118:8.-Spurgeon, Evening by Evening, p. 67. Psa 118:10.-J. M. Neale, Sermons on Passages of the Psalms, p. 254. Psa 118:12.-Spurgeon, Evening by Evening, p. 97.

Psa 118:17

I. What did these words mean in the mouth of our Lord Jesus Christ? Before His crucifixion the words were clearly a prophecy of the Resurrection. But after the Resurrection the words must have had a fuller and, if we may dare to say it, a more literal meaning; they became to Him more literally true. “Christ, being raised from the dead, dieth no more”-this was their meaning; this is indeed the crowning glory of the Easter victory: it is final.

II. We listen here again to the heart of the Church of Christ, to an utterance that comes from it again and again during the centuries of its eventful history. In three ways the Church of Christ has been from time to time brought down to all appearance to the very chambers of the dead, and from this deep depression she has risen again to newness of life. (1) There have been the distress and suffering produced by outward persecution; (2) the decay of vital convictions within her fold; (3) moral corruption. Yet whatever might be the load of passing distress and discouragement, there has reigned all along the profound conviction that the faith and life of Christendom would not die out, that the Church still might say, “I shall not die, but live, and declare the works of the Lord.”

III. In these words we have the true language of the individual Christian soul whether in recovery from illness or face to face with death. The legend that the risen Lazarus was never seen to smile expresses the sense of mankind as to what becomes the man who has passed the threshold of the other world; and surely a new and peculiar seriousness is due from those who have had to pass it, and who have returned to life by what is little less than a resurrection. Like the risen Jesus, and in virtue of His resurrection power, such a life must “declare the works of the Lord.”

H. P. Liddon, Christian World Pulpit, vol. xxv., p. 296 (see also Contemporary Pulpit, vol. i., p. 352; and Easter Sermons, vol. i., p. 134).

References: Psa 118:17.-J. M. Neale, Sermons on Passages of the Psalms, p. 268. Psa 118:19.-J. Morgan, Christian World Pulpit, vol. xvi., p. 99.

Psa 118:22-24

I. There can be no doubt that it is our Lord Jesus Christ whom David here designates as “the stone which the builders refused.” And when it has been ascertained that it is Christ whom David describes by the figure of a stone, there can be little debate that His resurrection placed Him at the head of the corner, for He rose from the dead as a Conqueror, though He went down to the grave like one vanquished by enemies; and henceforward there shall be “committed unto Him all power both in heaven and in earth.”

II. The feelings of the psalmist were those of amazement and delight. (1) Never ought the resurrection of the Redeemer to appear to us other than a fact as amazing as it is consolatory, for there is a respect in which the resurrection of Christ differs immeasurably from every other recorded case of the quickening of the dead. Others were raised by Christ, or by men acting in the name and with the authority of Christ; but Christ raised Himself. The stone, rejected as it had been, and thrown by the builders into the pit, stirred of itself in its gloomy receptacle, instinct miraculously with life, forced back whatever opposed its return, and sprang to its due place in the temple of God. Verily we must exclaim, with the psalmist, “This is the Lord’s doing.” (2) But amazement or admiration is not the only feeling which the fact before us should excite. “This is the day which the Lord hath made; we will rejoice and be glad in it.” (a) There was no day before; it was not day to an apostate and darkened creation till the Sun of righteousness rose on it in His strength; and His rising was virtually the rising from the dead. We, then, who can rejoice, because there has arisen a Mediator between us and God, must therefore rejoice in the exaltation of the rejected stone. It was in the rising to the head of the corner that this stone swept down the obstacles to the forgiveness of man, and opened to him the pathway to heaven and immortality. (b) The resurrection of our own bodies is intimately connected with the resurrection of Christ, connected as an effect with a cause, for as in Adam all die, even so in Christ shall all be made alive. The resurrection of the body is a cause for joy.

H. Melvill, Penny Pulpit, No. 1696.

Reference: Psa 118:22-25.-Spurgeon, Sermons, vol. xxiv., No. 1420.

Psa 118:24

This Psalm has been applied by our Church to the resurrection of Jesus Christ from the dead. It is looked upon as a triumphant hymn. All throughout are notes of thanksgiving; and all throughout are allusions to Christ, and to His victory, and the defeat of His enemies. It is full of the great tidings of a risen, conquering Lord; and these tidings are beyond all others of importance to man, the greatest, the gladdest, charged with most stupendous consequences.

I. If it belong to man to rejoice when some great captain has fought his country’s enemies, and beaten them, and led their chiefs captives, how much more surely ought the Christian to be glad and rejoice on each recurrence of Easter. For it is the anniversary of the Lord’s victory. He comes, leading the invader a prisoner, leading captivity captive. He comes to proclaim the victory.

II. The joy that a Christian feels today is a widespread joy; it is not only that the holy and innocent Jesus has shown Himself the Conqueror, but it is because the benefit of His victory reaches far and wide-reaches to all the race which He came to save. The enemy which Christ subdued is our enemy. The crown which He has won, the crown of life, is a crown that we too may hope to wear.

III. The resurrection of the dead is assured to us by what happened today. Sad and incessant are the inroads of Death, mighty in power, still a great severer of dear ties, a separator of chief friends; but his power is broken. Jesus has gone before us through the grave and gate of death; He speaks to us today from the other side of the flood: “I am He that liveth, and was dead; and, behold, I am alive for evermore, and have the keys of hell and of death.”

R. D. B. Rawnsley, Village Sermons, 3rd series, p. 92.

What are the joys of Easter? Why on this day above all days should we rejoice and be glad?

I. Our first and highest joy today is undoubtedly that Jesus is happy-happy that His work is done; happy that His people’s work is done in His.

II. The next joy is that those whom we have loved, and lost, and laid in their quiet graves will rise where He has risen. For as His grave hath opened, so hath theirs.

III. This is an Easter joy: your salvation is sure. Jesus and His atoning death have been accepted. “He is raised for your justification.”

IV. If you are really a member in the mystical body of Christ, you were there when Christ rose; it is a risen life you are leading. You may look upon old things as a risen man may look upon his graveclothes. You are free-free from bondage; free to walk; free to run; free to soar in your holy liberty.

V. No one will pass his Easter rightly who does not get up in heart and life a little higher than he was before. The characteristic feature of the season is rising. There is no joy on earth like a life going up, ascending in the Christian scale. Consecrate this Easter by some one distinct upward step, some rise in the being of your immortality.

J. Vaughan, Sermons, 11th series, p. 173.

We Christians, though born in our very infancy into the kingdom of God and chosen above all other men to be heirs of heaven and witnesses to the world, and though knowing and believing this truth entirely, yet have very great difficulty, and pass many years, in learning our privilege. This insensibility or want of apprehension rises in great measure from our exceeding frailness and sinfulness. Yet besides this, there are certainly other reasons too which make it difficult for us to apprehend our state and cause us to do so but gradually, and which are not our fault, but which arise out of our position and circumstances.

I. We are born into the fulness of Christian blessings long before we have reason. As, then, we acquire reason itself but gradually, so we acquire the knowledge of what we are but gradually also. We are like people waking from sleep, who cannot collect their thoughts at once or understand where they are. By little and little the truth breaks upon us. Such are we in the present world, sons of light, gradually waking to a knowledge of themselves.

II. Our duties to God and man are not only duties done to them, but they are means of enlightening our eyes and making our faith apprehensive. Every act of obedience has a tendency to strengthen our convictions about heaven.

III. While we feel keenly, as we ought, that we do not honour this blessed day with that lively and earnest joy which is its due, yet let us not be discouraged, let us not despond, at this. We do feel joy; we feel more joy than we know we do. We see more of the next world than we know we see. As children say to themselves, “This is the spring,” or “This is the sea,” trying to grasp the thought and not let it go; as travellers in a foreign land say, “This is that great city,” or “This is that famous building,” knowing it has a long history through centuries and vexed with themselves that they know so little about it, so let us say, “This is the day of days, the royal day, the Lord’s Day. This is the day on which Christ arose from the dead, the day which brought us salvation.” It brings us in figure through the grave and gate of death to our season of refreshment in Abraham’s bosom.

J. H. Newman, Parochial and Plain Sermons, vol. vi., p. 94.

References: Psa 118:24.-J. Sherman, Thursday Penny Pulpit, vol. v., p. 26; G. Brooks, Outlines of Sermons, p. 255; A. Rees, Christian World Pulpit, vol. ii., p. 328; Plain Sermons by Contributors to “Tracts for the Times,” vol. iii., p. 275; R. W. Evans, Parochial Sermons, vol. iii., p. 123; H. P. Liddon, Easter Sermons, vol. i., p. 226, and Old Testament Outlines, p. 145. Psa 118:27.-Expositor, 3rd series, vol. iv., p. 86.

Fuente: The Sermon Bible

Psalm 118-119

Psalm 118

Christ the Head of the Corner

1. His mercy endureth forever (Psa 118:1-7)

2. The past experience (Psa 118:8-12)

3. Jehovah My Salvation (Psa 118:13-19)

4. The rejected stone the head of the corner (Psa 118:20-29)

This Psalm is the last one which is used from ancient times by the Jews in celebrating the Passover in the home. The Psalms sung begin with Psa 113:1-9 and end with this Psalm, the one hundred-eighteenth. It is called the Hallel, the Praise. Our Lord sang together with His disciples this Hallel (Mat 26:30; Mar 14:26). The One hundred-eighteenth Psalm was therefore the last which they sang, before the Lord with His disciples that memorable night when He was betrayed, went to the Mount of Olives. And speaking to the chief priests and elders our Lord applied this Psalm to Himself. See Psa 118:22 and compare with Mat 21:42. Furthermore Psa 118:26 is also used by our Lord in Mat 23:39. So there is no question that the Spirit of God speaks of Him in this Psalm. It has been suggested that this Psalm was written and used in connection with the completion and consecration of the second temple. That it was used in other feast days, apart from Passover, seems evident; perhaps in connection with the feast of tabernacles. The Psalm begins with thanksgiving for His mercy manifested towards Israel in their deliverance. Nations had compassed them about, but in the Name of the Lord they were cut off. Therefore Israel sings The LORD is my strength and song, and is become my salvation. The voice of rejoicing and salvation is therefore in the tabernacles of the righteous (Psa 118:14-15). They are delivered from death. Note the gates of righteousness in Psa 118:19, through which they wish to enter in to praise the Lord. But immediately after we read, This gate is the LORDs, the righteous shall enter it. It is Christ the Door, through which Israel also must enter, as every other sinner must use Him as the gate, the door of salvation. We read therefore at once I will praise Thee for Thou hast heard me and art become my salvation.

And then the verse concerning the stone which the builders rejected and which has become the head of the corner. His people rejected Him and He became for them the stone of stumbling and a rock of offence. They were nationally broken to pieces (Mat 21:44). Then He became the cornerstone of another house, the church, of which He is the chief cornerstone. In the day of His second coming He will be the smiting stone, striking down Gentile dominion (Dan 2:1-49) and grinding opposing nations to powder (Mat 21:44). And after that He will be the cornerstone for His people Israel, upon whom all rests. This is indeed marvellous in their eyes as it is also to us. The cry Hosanna, or Save now (Psa 118:25) and Blessed is He that cometh in the Name of the LORD is the welcome of Israel to her returning King.

Fuente: Gaebelein’s Annotated Bible (Commentary)

am 2962, bc 1042 – Title This Psalm was probably composed by David after Nathan’s prophetic address; and sung by alternate choirs at some public festival. It largely partakes of David’s spirit, and everywhere shews the hand of a master; the style is grand and sublime; the subject noble and majestic. Psa 118:29, Psa 103:17, Psa 106:1, Psa 107:1, Psa 136:1, 1Ch 16:8, 1Ch 16:34, Jer 33:11

Reciprocal: Gen 19:16 – the Lord 2Ch 7:6 – because his mercy Psa 95:1 – Come Psa 100:5 – his mercy Psa 135:3 – for the Lord Psa 135:19 – General

Fuente: The Treasury of Scripture Knowledge

The Head of the Corner.

The speaker in the first psalm is again one of the remnant of Israel of the latter days, the representative of the nation as wrought in by the Spirit of God; and the psalm itself is throughout prophetic. It has five sections, which are not in general difficult of connection. Any difficulty which we may find will be rather in detail.

1. The perpetual goodness of Jehovah, so constantly and naturally before us in this Deuteronomic book of the Psalms, is again the thesis here. All are exhorted to give Him thanks for this, with the division that we have had elsewhere into Israel, the national witness for Him, -the house of Aaron; the priestly family, and those that fear Jehovah, which would include, at least, those turned to Him from the Gentiles. The separation of the house of Aaron from the rest of the nation would seem still to indicate the sacrificial basis upon which all ever depends for them.

There follows the practical expression of His loving-kindness whose name is shown by the constant reiteration of it to be so endeared to them. They called upon Him in strait: in a large place He answered. Way and end are simply enough connected thus; and the simplicity is the sweetness of it. What power is there in the cry of a needy suppliant for Him! As a result the soul becomes bold in its confidence: with Jehovah for him, what is it possible for man -all men -to do? He is among those that help him, their strength and inspiration, and the overthrow of enemies is sure to come.

2. The opposition is now seen in its full extent, according to the prophetic picture of Israel in the last days. It is prefaced with the reiterated assurance of how much better it is to trust in Jehovah than in men of any kind, even the nobles (nedibhim), the men of liberality and frank chivalrous action. All nations had gathered against Israel, only to be cut off by a feeble people sheltered and energized by Jehovah’s Name. Like bees they gather, like a fire of thorns, which burns up fiercely and dies out, they are quenched and gone.

3. Jehovah is then again celebrated as their sanctuary and refuge, -not merely a safe and sure retreat, but where the holiness of His presence is felt and finds response. The psalmist apostrophizes here the vanquished enemy. “Thou hast thrust at me hard, to make me fall; but Jehovah helped me. Jehovah is my strength and psalm: and He is become my salvation.” Thus singing and salvation are now uttering themselves in the tents of the righteous, and it is as at the Red Sea and more marvelously, Jehovah’s right hand that has accomplished all: Jehovah is the “man of war”; “Jehovah’s right hand doeth valiantly.”

But there is more for them than external deliverance in all this, even as the sorrow that they had been passing through was the sign and consequence of a spiritual condition which had forced Jehovah into opposition to them. They had had to face death with the terror of God’s wrath in it, as we have seen. Yet He had not given them over to it. The exercise had been profitable for them; the chastening had done its work; and now they would not die, but live. The gates of righteousness could now be opened to them, and they would enter in and give thanks to Jehovah.

4. But even so, this is not all: we are, in fact, only approaching the real and fundamental truth of their condition. The gate of righteousness which they have challenged -the way into Jehovah’s presence -belongs to Himself. He alone it is who can affix the terms of admission, terms which must be set by the demands of His own nature. True: “the righteous shall enter it”: that, in some sort, is easily apprehended; but it only raises the old question, “How shall man be just with God?” And have they -these delivered Israelites -now found the answer?

Beautiful it is to see then that in the very next sentence they are speaking of “salvation”: “I will give thanks to Thee, for Thou hast answered me, and become my salvation.” Righteousness with God is indeed the portion of the saved, and only of the saved: it is a gift, and not a work wrought out by us, nor (in the sense in which we are speaking of it) even wrought out in us. While there is, assuredly, a practical righteousness which is wrought out in us, and which is necessarily connected with our capacity to enjoy, and our moral fitness for, the presence of God, it is not any the more the “gate” into His presence. Here the righteousness we need is in Another. Christ is Himself the gate.” The purging of sin and the positive value in which we stand are found in One alone who is the Head of blessing. for His people. And thus we can realize to the full the personal element in the language here: “I will give thanks to Thee, for Thou hast answered me, and hast become my salvation.”

We naturally ask, however, is not this, perhaps, too evangelic an interpretation of what may be more simply taken? Israel has been in peril from external enemies, the nations that had been gathered against her, and the so absolutely similar words of the 14th verse unmistakably refer to this temporal deliverance. Is there anything more in the present one than the thought of entering into the presence of God now, to thank Him for this decisive overthrow of all their adversaries?

This is a question which cannot, I believe, be decided by the words themselves, but only by the connection. And here it is certain that they have been speaking of a “gate” which “belongeth to Jehovah,” and which necessarily implies conditions as to entering into His presence. “This gate” -what can it be? If it be simply their own righteousness, -the righteousness of a people just now threatened with judgment for their sins, -it would seem as if much stress could be hardly laid upon it; and here we naturally look for some reference to how the long tale of sin had been put away. But more than this, the very next verse does undoubtedly refer to Christ, and in such a character as completely to justify the thought that the foundation of the soul in the presence of God is in fact before them: -“A stone which the builders refused is become the Head of the corner.”

The Lord Himself and the apostles quote and apply this scripture. Isaiah (28: 16) gives us the direct prophecy: “Behold, I lay in Zion for a foundation; a Stone, a tried Stone, a precious corner-[stone], a sure foundation.” It is thus a foundation-stone that is in question; and we can read “the head of the corner” in no other way than it is read in Ephesians (Eph 2:20), “Ye are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone.” The “chief corner-stone” and the “head of the corner” are the same thing.

We are, of course, in Ephesians in the midst of Christian realities, and must take care, in any transference of texts to Jewish themes, to make account of resulting differences: but in the case before us we may find the differences themselves to give instruction. The apostle Paul is speaking of the church of God, which in the Old Testament was a mystery yet hidden. It is this of which he adds: “in whom the whole building fitly framed together groweth into a holy temple in the Lord.” Thus he is speaking of a temple -a Christian one -and of Christ as its foundation. The connection in the psalm enables us to see that here also it is the foundation of a temple that is spoken of. In the gospel of Matthew, where the Lord refers to this text, it is in the temple that He actually is. When He finally leaves it, He calls it no longer God’s but “your house,” and pronounces sentence upon it as such: not one stone would be left upon another (Mat 23:38; Mat 24:2). Upon their foundations, who in self-righteousness and unbelief rejected Him, no dwelling-place of God could stand.

Israel had thus remained for many generations without that which was their distinctive glory. But they are again to possess it; and the psalm contemplates this blessed time. Christ, hitherto rejected, will then be the foundation upon which the dwelling of God among them will securely rest. When we look at the typical house, even in the wilderness, we are at no loss to understand that the sockets of the boards which were its framework spoke of Him; being made of the silver money of atonement (Exo 28:27). As its curtained gates also spake of Him; and the beautiful curtains which were the very tabernacle itself. “In Him” the whole structure stood; and ark and mercy-seat, the very place of the Throne, still spake of Him. In this psalm we have no longer the tabernacle, but the solid foundations of the permanent building; but as to its essential meaning there could be no change; and when He declared to them, “Destroy this temple, and in three days I will raise it up,” He spake of the temple of His body (Joh 2:21). Essentially -in its true spiritual reality -He was the whole thing; and in the psalm here it is as the Risen One, refused of the builders, and His life taken from the earth, but alive again from the dead, with His glorious work accomplished, He is the foundation of Israel’s praise for evermore.

We are carried thus far beyond the fact of their merely temporal deliverance, great and marvelous as that must be, and realize the foundation upon which the worshipers stand, and the “gate” which “belongeth to Jehovah,” through which they come into His presence. Not any righteousness of their own is here in question. The once refused and slain; now risen and glorified One is all their joy.

“This cometh of Jehovah” is now their cry, “and it is marvelous in our eyes.” So indeed it will be; and the whole “day” will be seen to be of Jehovah’s making. He has brought it all about, the trial and the sorrow which were His only way of blessing for them; and the end now reached its glorious consummation. And now, all hindrance to their blessing being removed, their “Hosanna” (“save now”) can be heard: “Save now, Jehovah, I beseech Thee; I beseech Thee, Jehovah, send now prosperity.”

For the time of real and full return of heart to God is now reached, in which that will be accomplished of which the Lord spoke in the hour of His rejection as that which would bring Him to them once again. “Ye shall not see Me henceforth,” He says, “until ye shall say, Blessed is He that cometh in the Name of the Lord.” Here we have the decisive word: “Blessed is He that cometh in the Name of the Lord” (Jehovah); and this is the indication of their spiritual condition: He had had to say of them: “I have come in my Father’s name, and ye receive Me not; if another shall come in his own name, him ye will receive.” (Joh 5:43.) For alas, it was against God Himself that they were in hostility: with the desperate implacability of a heart set upon its own lusts, they both saw and hated “Him and His Father.” (Joh 15:24.)

Now that which He had declared they would do, they have done. At the standpoint of the psalm; Antichrist has come in his own name, and been received; but a remnant wrought upon by divine grace has been turned to God; and in these is found the revival of the national life. Theirs is the cry, “Blessed is He that cometh in the name of Jehovah,” and “out of the house of Jehovah” -the sign; as we have seen; of restored favor -they are saluted with blessing. The last part of the verse is evidently a responsive greeting from within, as the worshipers approach Jehovah’s dwelling.

5. The last section is accordingly the joy and homage of those in restored and eternal relationship to God. “Jehovah is the Mighty One”: they have proved Him such; but more, -“He hath given us light.” Hence they fill the courts of His house with sacrifices, even up to the horns of the altar itself. He is their Mighty One, -their God; and they exalt Him. The psalm closes with the refrain of the anthem, heard ever and anon throughout this book: “Give thanks to Jehovah, for He is good: for His loving-kindness endureth for ever.”

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 118:1-4. O give thanks unto the Lord All sorts of persons, which are expressed particularly in the next three verses, as they are mentioned in like manner and order Psa 115:9-11, where see the notes. Let Israel After the flesh, all the tribes and people of Israel, except the Levites. Let the house of Aaron The priests and Levites, who were greatly discouraged and oppressed in Sauls time, but received great benefits under Davids government. Let them that fear the Lord The Gentile proselytes, of whom there were greater numbers in Davids time than formerly had been, and were likely to be still more. Say, that his mercy endureth for ever Not only in the everlasting fountain thereof, God himself, but in its never failing streams, which shall run parallel with the longest lines of eternity; and in the vessels of mercy, who will be for ever monuments of it. Israel, and the house of Aaron, and all that fear God, were called upon, Psalms 115., to trust in him. Here they are called upon to acknowledge his goodness, and join in the same thankful song, thus encouraging themselves to trust in him. Priests and people, Jews and proselytes, must all confess that his mercy endureth for ever; that they have had experience of it all their days, and that they confide in it for good things that shall last to all eternity.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

This psalm is destitute of title, and the occasion on which it was composed is not known. The style however, the subject, the masterly manner in which it is treated, and the spirit which pervades the whole, are those of David. It is the last of the six psalms which compose the great Hallel, or hymn of praise, sung at the Jewish festivals. There is no doubt that the Jews sang this and other psalms in responses, and many critics have amused themselves with endeavours to allot to the priests, the singers, and the people of Israel, the various recitative and choral parts. As this has not been done by the ancients, it is now a hopeless task; and any attempt of this kind would now be a waste of time.

Psa 118:10. All nations compassed me about. This can only be applied to the commencement of Davids reign, when all the surrounding nations, jealous of his rising fame, entered into a league against him, and he had no allies.

Psa 118:12. Like bees. Aristotle says that bees die when they leave their stings behind. This was true of Davids enemies, and of those who crucified the Lord of glory. It is true also of the last enemy: Oh death, where is thy sting! 1Co 15:55.

Psa 118:13. Thou hast thrust sore at me, that I might fall. He personifies all his enemies as combined in one purpose and confederacy. But what were all their efforts, while the Lord helped him.

Psa 118:19. Open to me the gates of righteousness. The hallowed courts of the Lord had been shut against him by Saul, and for these he had so often and so mournfully sighed. Psalm 63. 84. Here the Lord discovers his righteousness; and here devout men pay their vows, and obtain mercy and righteousness.

Psa 118:22. The stone which the builders refused. The author of historia scholastica, records a tradition among the Jews, that at the building of the second temple they dug up a stone which the builders several times rejected and laid aside. At length however they placed it as the head-stone of the corner. This circumstance gave rise to the national proverb. The Chaldee reads, The boy David, whom the builders despised as the least of Jesses sons. The rabbins with one consent apply the whole of the latter part of this psalm to the Messiah. This has been a fatal stone to the Jews. See Mat 21:42.

Psa 118:24. This is the day which the Lord hath made. As Christ by his resurrection gave birth to a new creation, so he gave a new sabbath as a memorial of eternal rest, after his conflicts and victories.

Psa 118:27. Bind the sacrifice with cords. The Hebrews chag, signifies both a sacrifice and a festival, at which however victims were offered. Moses gave a special command to make horns at each corner of the brazen altar. The altar prefigured Christ, who went bound to offer his human nature on the altar of the cross, that all who approach there might be purged from dead works, and obtain righteousness and eternal life.

REFLECTIONS.

We here enter into a high region of gratitude and praise. It is a song of praise for recent mercies in a most signal victory, or course of victories obtained by David over his enemies. He invites the nation in three classes to join in this duty. Israel at largethe house of Aaronand especially those who truly feared the Lord. He prompts them to the duty by four times repeating the consideration, that the Lords mercy endureth for ever. Man might claim covenant mercies on the ground of Gods free promises; but he has so frequently, yea daily failed in his obedience, that the divine favours are all of mercy,of mere mercy, from beginning to end.

The character of the faith here exercised in God and his promises, is bold and destitute of fear. A large portion of the prophetic spirit inundated his soul; and in his own conflicts and victories he foresaw the sufferings and glory of the Messiah, though unable to decipher all that grace would utter in his heart.

The more to awaken the gratitude of a whole nation, he recites the magnitude of the danger, which is found more at large in the eighty third psalm, where it appears that nine nations had conspired to cut him off, and to destroy the Zion of God. Four times he repeats that those nations had compassed him about numerously, and were infuriated as a disturbed hive. He could not trust in man, for the princes who had once shown him favour were now leagued against him. Therefore he would trust in the Lord alone, and not be afraid of man. Just so the Jews, the Romans, and the powers of darkness conspired against Jesus, the Lords anointed king; but being raised up from the dead he granted them a space for repentance, and then destroyed the murderers and burnt up their city. Mark well: David says, they are quenched as the fire of thorns. Malachi says, Behold the day cometh that shall burn as an oven, and the proud, yea, all that do wickedly shall be as stubble. Daniel says likewise, that the city shall be burned: Dan 9:24-26 : and he prophesied long after the first burning by Nebuchadnezzar.

The celebration of Davids victories was a day of the highest glory the Israelites ever saw. It laid the foundation of all their wealth and power. The voice of joy and salvation was heard in every house, and the name of their deliverer was extolled above the kings of the earth. Hence he who for seven years was rejected by the ten tribes after the death of Saul, besides his previous persecutions, was now made head of the corner. The elders of Israel therefore, and the officers of state, followed him into the sanctuary to give thanks to God. Hence the gates were summoned, and they flew open on his approach; even the gates of righteousness, for none but the righteous or the penitent had claims to enter there. Thus Christ having vanquished death, returned victorious to the Zion above. The everlasting doors were opened to receive him, and all heaven sung a new song when he went up to the throne above. Truly the right hand of the Lord doth valiantly; the right hand of the Lord bringeth wonderful things to pass. The gates of his city are continually open, and the kings of the earth bring their glory and their honour to it. Truly the gospel day is the day which the Lord hath made by his free and unmerited love, we will rejoice and be glad in it. We will sing hosanna, hosanna in the highest. This seems a happier word than the translation, save now; and the multitude sung it as the Saviour entered into Jerusalem.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

CXVIII. A Hymn for Festal Procession to Zion.The old tradition that different parts were appropriated to different voices is right in substance, though the statement of the Targum that in Psa 118:23-29 single parts should be assigned to the Temple builders, to the sons of Jesse, the tribe of Judah, Samuel, David, is fantastic enough. The Talmud (quoted by Strk) takes a more reasonable view. According to it Psa 118:1-19 was sung by the pilgrims not yet arrived; Psa 118:20-27 by the priests and scribes who welcomed them; Psa 118:28 by the pilgrims; Psa 118:30 by the whole procession. It is at all events clear that Psa 118:19 must have been sung before the entrance to the Temple, Psa 118:27 b at the altar, and that the day which Yahweh has made is the day on which a victory was commemorated. It is another question how far we can distinguish the different singers and the parts they take. Psa 118:1-4 may, on plausible grounds, be attributed to different voices. We may also find in the change from singular to plural an indication of change in the singers, but it is impossible to recover the original arrangement in detail.

Psa 118:1-4. General introduction. The LXX rightly place the Hallelujah at the beginning of this Ps., not at the end of Psalms 117.

Psa 118:5-18. Distress and deliverance.

Psa 118:13. Read with LXX, Hard was I pushed that I might fall, i.e. pushed till I was on the point of falling.

Psa 118:17 f. The singer, possibly a solo singer, looks back on all the peril and pain of the campaign and is grateful for his deliverance.

Psa 118:19-24. The demand to enter the Temple. The exaltation of the victor.

Psa 118:20. Render The righteous [and only they] may enter into it.

Psa 118:22. What formerly appeared worthless has proved itself strong and glorious.

Psa 118:24. The day of Yahwehs victory may be that of victory over Nicanor in 161 B.C. (1Ma 7:4 ff., p. 607).

Psa 118:25-29. Prayer for continued help. Here it is the priests who chant the welcome.

Psa 118:27 b defies interpretation. RV is contrary to Jewish ritual. So is the explanation which takes the verb in a pregnant sense, Bind the victim [and lead it] to the horns of the altar, for the priest presented the blood at the altar but the animal was not brought there. Another explanation is attractive. Wreathe ye the dance with thick bows even reaching to the horns of the altar. But this primitive use, or supposed primitive use, of the word translated sacrifice is not supported by usage, and is most unlikely in a Ps. admittedly late.

Fuente: Peake’s Commentary on the Bible

PSALM 118

The restored nation of Israel called to praise the Lord for His enduring mercy. The trials of the nation traced to the rejection of Christ; their restoration to their confession of Christ.

(vv. 1-3). Israel, the house of Aaron, and the Gentiles that fear the Lord – the three classes that in Psalm 115 were called to trust in the Lord – are now called to praise the Lord for His enduring mercy.

(vv. 5-9) The occasion of the praise is the deliverance of Israel. The Holy Spirit uses the experiences of a delivered individual, as representative of God’s way of intervention on behalf of the nation. This godly man called upon the Lord in his distress, and the Lord answered and brought him into a large place.

He thus learned, in his distress, that the Lord was on his side, and taking his part; and the Lord being for him who can be against him. He asks, What can man do unto me? He learns moreover that it is better to trust in the Lord than in man, or the great ones of the earth.

(vv. 10-21). The psalmist then sets forth the trials through which he had passed, and the Lord’s dealings to bring about his deliverance, as representative of the trials and deliverance of Israel.

First, all nations had compassed him about, but in the name of the Lord they are destroyed (vv. 10-12).

Second, the enemy of his soul – the devil that energized the nations (Rev 12:15-17) had thrust sore at him; but the Lord had intervened for his help and had become his strength, his song and his salvation (vv. 13-14). The result being the song is heard in the dwelling of the righteous; the strength is seen in the right hand of the Lord; and the salvation in deliverance from death (vv. 15-17).

Third, behind the opposition of the nations and the power of Satan there was, in these trials, the chastening of the Lord. The enemy had thrust sore at him to encompass his fall (v. 13); but the Lord has chastened him sore for his good. The enemy would oppose him to bring him into death; the LORD chastened him to save him from death. If the Lord chastened it is only to remove all that is contrary to Himself in His people, in order to open a righteous way into His presence, to be there for His praise (vv. 18-21). The devil is behind the outward enemies of God’s people, but the Lord is behind the power of the devil, and there is no one behind the Lord.

(vv. 22-24) In the deeply important verses that follow, the psalmist probes the root of all the sorrows that the nation has passed through, and shows the righteous ground of their salvation and blessing. Their long history of trial, when scattered among the nations is traced to their rejection of Christ, while their restoration is brought about by their confession of Christ. The gate of the Lord through which the righteous will pass to blessing (v. 20), has its full answer in Christ. He alone is the way into all blessing.

Isaiah prophesied concerning Christ, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation (Isa 28:16). The psalmist tells us this stone is refused of the builders. In the New Testament the Lord Himself, (and the Holy Spirit, speaking through the Apostles) applies these words to His own rejection by the leaders of Israel, warning them that it would lead to the judgment of the nation.

Nevertheless, the One that is rejected by Israel is exalted by God. It will at last be manifested that the One that man rejected is the One through whom all blessing will come to Israel, even as the corner stone bears all the weight of the building. If the rejection of Christ was man’s act, the exaltation of Christ is the Lord’s doing, and the everlasting proof of God’s delight in, and acceptance of, Christ – the ground of all blessing for man, whether Israel, the Church or the nations. The time will come when it will be as marvelous in the eyes of the Jewish remnant as it is in the eyes of the Christian today. Thus the day of glory will be ushered in with joy and gladness.

(vv. 25-26) If Christ is exalted at God’s right hand, the godly man can raise his hosanna, or save now, and beseech the Lord to send prosperity through the One who is coming in the name of the Lord. In the days of His flesh the Lord applies these words to Himself, telling the nation that they will not see Him until, in the time of their deep distress, they are brought to cry out, Blessed is he that cometh in the name of the Lord (Mat 21:9; Mat 23:39).

(vv. 27-29) If the nation is brought to see in the One they rejected their only salvation, it will be God who gives them light. Rejoicing in the light of Christ, they will worship, even filling the courts of His house with sacrifices up to the horns of the altar. Thus the psalm closes in praise and exaltation of the Lord, for He is good, and His mercy endures for ever.

Fuente: Smith’s Writings on 24 Books of the Bible

118:1 O {a} give thanks unto the LORD; for [he is] good: because his mercy [endureth] for ever.

(a) Because God by creating David king, showed his mercy toward his afflicted Church, the prophet not only thanks God himself, but exhorts all the people to do the same.

Fuente: Geneva Bible Notes

Psalms 118

This is the last in this series of the Egyptian Hallel psalms (Psalms 113-118). It describes a festal procession to the temple to praise and sacrifice to the Lord. The historical background may be the dedication of the restored walls and gates of Jerusalem in Ezra and Nehemiah’s time, following the return from Babylonian captivity, in 444 B.C. [Note: Wiersbe, The . . . Wisdom . . ., p. 306.] It contains elements of communal thanksgiving, individual thanksgiving, and liturgical psalms. The subject is God’s loyal love for His people. The situation behind it seems to be God’s restoration of the psalmist after a period of dishonor. This would have been a very appropriate psalm to sing during the Feast of Tabernacles as well as at Passover and Pentecost. The Lord Jesus and His disciples probably sang it together in the Upper Room at the end of the Lord’s Supper (cf. Mat 26:30).

"As the final psalm of the ’Egyptian Hallel’, sung to celebrate the Passover . . ., this psalm may have pictured to those who first sang it the rescue of Israel at the Exodus, and the eventual journey’s end at Mount Zion. But it was destined to be fulfilled more perfectly, as the echoes of it on Palm Sunday and in the Passion Week make clear to every reader of the Gospels." [Note: Kidner, Psalms 73-150, pp. 412-13.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Praise for Yahweh’s loyal love 118:1-4

The first verse is a call to acknowledge God’s lovingkindness. Then the psalmist appealed to all Israel, the priests, and all those who fear God to acknowledge the limitless quality of His loyal love (cf. Psa 115:9-13). Perhaps this call and response structure found expression in antiphonal worship in which a leader or leaders issued the call and the people responded out loud.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 118:1-29

THIS is unmistakably a psalm for use in the Temple worship, and probably meant to be sung antiphonally, on some day of national rejoicing (Psa 118:24). A general concurrence of opinion points to the period of the Restoration from Babylon as its date, as in the case of many psalms in this Book 5 but different events connected with that restoration have been selected. The psalm implies the completion of the Temple, and therefore shuts out any point prior to that. Delitzsch fixes on the dedication of the Temple as the occasion; but the view is still more probable which supposes that it was sung on the great celebration of the Feast of Tabernacles, recorded in Neh 8:14-18. In later times Psa 118:25 was the festal cry raised while the altar of burnt offering was solemnly compassed, once on each of the first six days of the Feast of Tabernacles, and seven times on the seventh. This seventh day was called the “Great Hosanna; and not only the prayers at the Feast of Tabernacles, but even the branches of osiers (including the myrtles), which are bound to the palm branch (Lulab), were called Hosannas” (Delitzsch). The allusions in the psalm fit the circumstances of the time in question. Stier, Perowne, and Baethgen concur in preferring this date: the last named critic, who is very slow to recognise indications of specific dates, speaks with unwonted decisiveness, when he writes, “I believe that I can say with certainty, Psa 118:1-29 was sung for the first time at the Feast of Tabernacles in the year 444 B.C.” Cheyne follows his usual guides in pointing to the purification and reconstruction of the Temple by Judas Maccabaeus as “fully adequate to explain alike the tone and the expressions.” He is “the terrible hero,” to whose character the refrain, “In the name of Jehovah I will cut them down,” corresponds. But the allusions in the psalm are quite as appropriate to any other times of national jubilation and yet of danger, such as that of the Restoration, and Judas the Maccabee had no monopoly of the warrior trust which flames in that refrain.

Apparently the psalm falls into two halves, of which the former (Psa 118:1-16) seems to have been sung as a processional hymn while approaching the sanctuary, and the latter (Psa 118:17-29), partly at the Temple gates, partly by a chorus of priests within, and partly by the procession when it had entered. Every reader recognises traces of antiphonal singing; but it is difficult to separate the parts with certainty. A clue may possibly be found by noting that verses marked by the occurrence of “I,” “me,” and “my” are mingled with others more impersonal. The personified nation is clearly the speaker of the former class of verses, which tells a connected story of distress, deliverance, and grateful triumph; while the other less personal verses generalise the experience of the first speaker, and sustain substantially the part of the chorus in a Greek play. In the first part of the psalm we may suppose that a part of the procession sang the one and another portion the other series; while in the second part (Psa 118:17-29) the more personal verses were sung by the whole cortege arrived at the Temple, and the more generalised other part was taken by a chorus of priests or Levites within the sanctuary. This distribution of verses is occasionally uncertain, but on the whole is clear, and aids the understanding of the psalm.

First rings out from the full choir the summons to praise, which peculiarly belonged to the period of the Restoration. {Ezr 3:11; Psa 106:1; Psa 107:1} As in Psa 115:1-18, three classes are called on: the whole house of Israel, the priests, and “those who fear Jehovah”-i.e., aliens who have taken refuge beneath the wings of Israels God. The threefold designation expresses the thrill of joy in the recovery of national life; the high estimate of the priesthood as the only remaining God-appointed order, now that the monarchy was swept away; and the growing desire to draw the nations into the community of Gods people.

Then, with Psa 118:5, the single voice begins. His experience, now to be told, is the reason for the praise called for in the previous verses. It is the familiar sequence reiterated in many a psalm and many a life, -distress, or “a strait place,” {Psa 116:3} a cry to Jehovah, His answer by enlargement, and a consequent triumphant confidence, which has warrant in the past for believing that no hand can hurt him whom Jehovahs hand helps. Many a man passes through the psalmists experience without thereby achieving the psalmists settled faith and power to despise threatening calamities. We fail both in recounting clearly to ourselves our deliverances and in drawing assurance from them for the future. Psa 118:5 b is a pregnant construction. He “answered me in [or, into] an open place”-i.e., by bringing me into it The contrast of a narrow gorge and a wide plain picturesquely expresses past restraints and present freedom of movement. Psa 118:6 is taken from Psa 56:9; Psa 56:11; and Psa 118:7 is influenced by Psa 54:4, and reproduces the peculiar expression occurring there, “Jehovah is among my helpers,”-on which compare remarks on that passage.

Psa 118:8-9 are impersonal, and generalise the experience of the preceding verses. They ring out loud, like a trumpet, and are the more intense for reiteration. Israel was but a feeble handful. Its very existence seemed to depend on the caprice of the protecting kings who had permitted its return. It had had bitter experience of the unreliableness of a monarchs whim. Now, with superb reliance, which was felt by the psalmist to be the true lesson of the immediate past, it peals out its choral confidence in Jehovah with a “heroism of faith which may well put us to the blush.” These verses surpass the preceding in that they avow that faith in Jehovah makes men independent of human helpers, while the former verses declared that it makes superior to mortal foes. Fear of and confidence in man are both removed by trust in God. But it is perhaps harder to be weaned from the confidence than to rise above the fear.

The individual experience is resumed in Psa 118:10-14. The energetic reduplications strengthen the impression of multiplied attacks, corresponding with the facts of the Restoration period. The same impression is accentuated by the use in Psa 118:11 a of two forms of the same verb, and in Psa 118:12 a by the metaphor of a swarm of angry bees. {Deu 1:44} Numerous, venomous, swift, and hard to strike at as the enemies were, buzzing and stinging around, they were but insects after all, and a strong hand could crush them. The psalmist does not merely look to God to interpose for him, as in Psa 118:6-7, but expects that God will give him power to conquer by the use of his own strengthened arm. We are not only objects of Divine protection, but organs of Divine power. Trusting in the revealed character of Jehovah, we shall find conquering energy flowing into us from Him, and the most fierce assaults will die out as quickly as a fire of dry thorn twigs, which sinks into ashes the sooner the more it crackles and blazes. Then the psalmist individualises the multitude of foes, just as the collective Israel is individualised, and brings assailants and assailed down to two antagonists, engaged in desperate duel. But a third Person intervenes. “Jehovah helped me” (Psa 118:13); as in old legends, the gods on their immortal steeds charged at the head of the hosts of their worshippers. Thus delivered, the ginger breaks into the ancient strain, which had gone up on the shores of the sullen sea that rolled over Pharaohs army, and is still true after centuries have intervenel: “Jah is my strength and song, and He is become my salvation.” Miriam sang it, the restored exiles sang it, tried and trustful men in every age have sung and will sing it, till there are no more foes; and then, by the shores of the sea of glass mingled with fire, the calm victors will lift again the undying “song of Moses and of the Lamb.”

Psa 118:15-16 are probably best taken as sung by the chorus, generalising and giving voice to the emotions excited by the preceding verses. The same reiteration which characterised Psa 118:8-9 reappears here. Two broad truths are built on the individual voices autobiography: namely, that trust in Jehovah and consequent conformity to His law are never in vain, but always issue in joy; and that Gods power, when put forth, always conquers. “The tents of the righteous” may possibly allude to the “tabernacles” constructed for the feast, at which the song was probably sung.

Psa 118:17-19 belong to the individual voice. The procession has reached the Temple. Deeper thoughts than before now mark the retrospect of past trial and deliverance. Both are recognised to be from Jehovah. It is He who has corrected, severely indeed, but still “in measure, not to bring to nothing, but to make capable and recipient of fuller life.” The enemy thrust sore, with intent to make Israel fall; but Gods strokes are meant to make us stand the firmer. It is beautiful that all thought of human foes has faded away, and God only is seen in all the sorrow. But His chastisement has wider purposes than individual blessedness. It is intended to make its objects the heralds of His name to the world. Israel is beginning to lay to heart more earnestly its world wide vocation to “tell forth the works of Jehovah.” The imperative obligation of all who have received delivering help from Him is to become missionaries of His name. The reed is cut and pared thin and bored with hot irons, and the very pith of it extracted, that it may be fit to be put to the owners lips, and give out music from his breath. Thus conscious of its vocation and eager to render its due of sacrifice and praise, Israel asks that “the gates of righteousness” may be opened for the entrance of the long procession. The Temple doors are so called, because Righteousness is the condition of entrance. {Isa 26:2 compare Psa 24:1-10}

Psa 118:20 may belong to the individual voice, but is perhaps better taken as the answer from within the Temple, of the priests or Levites who guarded the closed doors, and who now proclaim what must be the character of those who would tread the sacred courts. The gate (not as in Psa 118:19, gates) belongs to Jehovah, and therefore access by it is permitted to none but the righteous. That is an everlasting truth. It is possible to translate, “This is the gate to Jehovah”-i.e., by which one comes to His presence; and that rendering would bring out still more emphatically the necessity of the condition laid down: “Without holiness no man shall see the Lord.”

The condition is supposed to be met; for in Psa 118:21 the individual voice again breaks into thanksgiving, for being allowed once more to stand in the house of Jehovah. “Thou hast answered me”: the psalmist had already sung that Jah had answered him (Psa 118:5). “And art become my salvation”: he had already hailed Jehovah as having become such (Psa 118:14). Gods deliverance is not complete till full communion with Him is enjoyed. Dwelling in His house is the crown of all His blessings. We are set free from enemies, from sins and fears and struggles, that we may abide forever with Him, and only then do we realise the full sweetness of His redeeming hand, when we stand in His presence and commune evermore with Him.

Psa 118:22, Psa 118:23, Psa 118:24, probably belong to the priestly chorus. They set forth the great truth made manifest by restored Israels presence in the rebuilt Temple. The metaphor is suggested by the incidents connected with the rebuilding. The “stone” is obviously Israel, weak, contemptible, but now once more laid as the very foundation stone of Gods house in the world. The broad truth taught by its history is that God lays as the basis of His building-i.e., uses for the execution of His purposes that which the wisdom of man despises and tosses aside. There had been abundant faintheartedness among even the restored exiles. The nations around had scoffed at these “feeble Jews,” and the scoffs had not been without echoes in Israel itself. Chiefly, the men of position and influence, who ought to have strengthened drooping courage, had been infected with the tendency to rate low the nations power, and to think that their enterprise was destined to disaster. But now the Temple is built, and the worshippers stand in it. What does that teach but that all has been Gods doing? So wonderful is it, so far beyond expectation, that the very objects of such marvellous intervention are amazed to find themselves where they stand. So rooted is our tendency to unbelief that, when God does what He has sworn to do, we are apt to be astonished with a wonder which reveals the greatness of our past incredulity. No man who trusts God ought to be surprised at Gods answers to trust.

The general truth contained here is that of Pauls great saying, “God hath chosen the weak things of the world that He might put to shame the things that are strong.” It is the constant law, not because God chooses unfit instruments, but because the worlds estimates of fitness are false, and the qualities which it admires are irrelevant with regard to His designs, while the requisite qualities are of another sort altogether. Therefore, it is a law which finds its highest exemplification in the foundation for Gods true temple, other than which can no man lay. “Israel is not only a figure of Christ-there is an organic unity between Him and them. Whatever, therefore, is true of Israel in a lower sense is true in its highest sense of Christ. If Israel is the rejected stone made the head of the corner, this is far truer of Him who was indeed rejected of men, but chosen of God and precious, the corner stone of the one great living temple of the redeemed” (Perowne).

Psa 118:24 is best regarded as the continuation of the choral praise in Psa 118:22-23. “The day” is that of the festival now in process, the joyful culmination of Gods manifold deliverances. It is a day in which joy is duty, and no heart has a right to be too heavy to leap for gladness. Private sorrows enough many of the jubilant worshippers no doubt had, but the sight of the Stone laid as the head of the corner should bring joy even to such. If sadness was ingratitude and almost treason then, what sorrow should now be so dense that it cannot be pierced by the Light which lighteth every man? The joy of the Lord should float, like oil on stormy waves, above our troublous sorrows, and smooth their tossing.

Again the single voice rises, but not now in thanksgiving, as might have been expected, but in plaintive tones of earnest imploring (Psa 118:25). Standing in the sanctuary, Israel is conscious of its perils, its need, its weakness, and so with pathetic reiteration of the particle of entreaty, which occurs twice in each clause of the verse, cries for continued deliverance from continuing evils, and for prosperity in the course opening before it. The “day” in which unmingled gladness inspires our songs has not yet dawned, fair as are the many days which Jehovah has made. In the earthly house of the Lord thanksgiving must ever pass into petition. An unending day comes, when there will be nothing to dread, and no need for the sadder notes occasioned by felt weakness and feared foes.

Psa 118:26-27 come from the chorus of priests, who welcome the entering procession, and solemnly pronounce on them the benediction of Jehovah. They answer, in His name, the prayer of Psa 118:25, and bless the single leader of the procession and the multitudes following. The use of Psa 118:26 a and of the “Hosanna” (an attempted transliteration of the Hebrew “Save, I beseech”) from Psa 118:25 at Christs entrance into Jerusalem probably shows that the psalm was regarded as Messianic. It is so, in virtue of the relation already referred to between Israel and Christ. He “cometh in the name of Jehovah” in a deeper sense than did Israel, the servant of the Lord.

Psa 118:27 a recalls the priestly benediction, {Num 6:25} and thankfully recognises its ample fulfilment in Israels history, and especially in the dawning of new prosperity now. Psa 118:27 b, c, is difficult. Obviously it should be a summons to worship, as thanksgiving for the benefits acknowledged in a. But what is the act of worship intended is hard to say. The rendering “Bind the sacrifice with cords, even unto the horns of the altar,” has against it the usual meaning of the word rendered sacrifice, which is rather festival, and the fact that the last words of the verse cannot possibly be translated “to the horns,” etc., but must mean “as far as” or “even up to the horns,” etc. There must therefore be a good deal supplied in the sentence; and commentators differ as to how to fill the gap. Delitzsch supposes that “the number of the sacrificial animals is to be so great that the whole space of the courts of the priests becomes full of them, and the binding of them has therefore to take place even up to the horns of the altar.” Perowne takes the expression to be a pregnant one for, “till [the victim] is sacrificed and its blood sprinkled on the horns of the altar.” So Hupfeld, following Chaldee and some Jewish interpreters. Others regard the supposed ellipsis as too great to be natural, and take an entirely different view. The word rendered sacrifice in the former explanation is taken to mean a procession round the altar, which is etymologically justifiable, and is supported by the known custom of making such a circuit during the Feast of Tabernacles. For “cords” this explanation would read branches or boughs, which is also warranted. But what does “binding a procession with boughs” mean? Various answers are given. Cheyne supposes that the branches borne in the hands of the members of the procession were in some unknown way used to bind or link them together before they left the Temple. Baethgen takes “with boughs” as ” bearing boughs,” with which he supposes that the bearers touched the altar horns, for the purpose of transferring to themselves the holiness concentrated there. Either explanation has difficulties, -the former in requiring an unusual sense for the word rendered sacrifice; the latter in finding a suitable meaning for that translated bind. In either c is but loosely connected with b, and is best understood as an exclamation. The verb rendered bind is used in 1Ki 20:14, 2Ch 13:3, in a sense which fits well with “procession” here-i.e., that of marshalling an army for battle. If this meaning is adopted, b will be the summons to order the bough-bearing procession, and c a call to march onwards, so as to encircle the altar. This meaning of the obscure verse may be provisionally accepted, while owning that our ignorance of the ceremonial referred to prevents complete understanding of the words.

Once more Miriams song supplies ancient language of praise for recent mercies, and the personified Israel compasses the altar with thanksgiving (Psa 118:28). Then the whole multitude, both of those who had come up to the Temple and of those who had welcomed them there, join in the chorus of praise with which the psalm begins and ends, and which was so often pealed forth in those days of early joy for the new manifestations of that Lovingkindness which endures through all days, both those of past evil and those of future hoped for good.

Fuente: Expositors Bible Commentary