Psalm 118:1

Whole Psalm. The two Psalms, 117th and 118th, are placed together because, though each is a distinct portion in itself, the 117th is an exordium to that which follows it, an address and an invitation to the Gentile and heathen world to acknowledge and praise Jehovah.

We are now arrived at the concluding portion of the hymn, which Christ and his disciples sung preparatory to their going forth to the Mount of Olives. Nothing could be more appropriate or better fitted to comfort and encourage, at that awful period, than a prophecy which, overleaping the suffering to be endured, showed forth the glory that was afterwards to follow, and a song of triumph, then only recited, but in due time to be literally acted, when the cross was to be succeeded by a crown. This Psalm is not only frequently quoted in the New Testament, but it was also partially applied at one period of our Saviour's sojourn on earth, and thus we are afforded decisive testimony to the purpose for which it is originally and prophetically destined. It was partially used at the time when Messiah, in the days of his humiliation, was received with triumph and acclamation into Jerusalem; and we may conclude it will be fully enacted, when our glorified and triumphant Lord, coming with ten thousand of his saints, will again stand upon the earth and receive the promised salutation, "Blessed be the King that cometh in the name of Jehovah." This dramatic representation of Messiah coming in glory, to take his great power and reign among us, is apportioned to the chief character, "the King of kings and Lord of lords," to his saints following him in procession, and to priests and Levites, representing the Jewish nation.

The Conqueror and his attendants sing the 117th Psalm, an introductory hymn, inviting all, Jews and Gentiles, to share in the merciful kindness of God, and to sing his praises. It is a gathering together of all the Lord's people, to be witnesses and partakers of his glory. Psalms 118:1-3 are sung by single voices. As the procession moves along, the theme of rejoicing is announced. The first voice repeats, O give thanks unto the LORD; for he is good: because his mercy endureth for ever. Another single voice calls on Israel to acknowledge this great truth; and a third invites the house of Aaron, the priesthood, to acknowledge their share in Jehovah's love. Psalms 118:4 is a chorus; the whole procession, the living: and the dead who are raised to meet Christ ( 1 Thessalonians 4:16 ), shout aloud the burden of the song, Psalms 118:1 . Arrived at the temple gate, or rather, the gate of Jerusalem, the Conqueror alone sings, Psalms 118:5-7 . He begins by recounting the circumstances of his distress. Next, he tells of his refuge: I betook me to God, I told him my sorrows, and he heard me. The procession, in chorus, sings Psalms 118:8-9 , taking up the substance of Messiah's chaunt, and fully echoing the sentiment, It is better to trust in the LORD than to put confidence in princes. The Conqueror alone again sings Psalms 118:10-14 . He enlarges on the magnitude of his dangers, and the hopelessness of his situation. It was not a common difficulty, or a single enemy, whole nations compassed him about. The procession in chorus, Psalms 118:15-16 , attributes their Lord's gloat deliverance to his righteous person, and to his righteous cause. Justice and equity and truth, all demanded that Messiah should not be trodden down. "Was it not thine arm, O Jehovah, which has gotten thee the victory?" Messiah now takes up the language of a conqueror, Psalms 118:17 - 19. My sufferings were sore, but they were only for a season. I laid down my life, and I now take it up again: and then, with a loud voice, as when he roused Lazarus out of the grave, he cries to those within the walls, Open to me the gates of righteousness: I will go into them, and I will praise the LORD. The priests and Levites within instantly obey his command, and while they throw open the gates, they sing, This is the gate of the LORD, into which the righteous shall enter. As he enters, the Conqueror alone repeats Psalms 118:21 . His sorrows are ended, his victory is complete. The objects for which he lived and died, and for which his prayers were offered, are now fulfilled, and thus, in a few short words, he expresses his joy and gratitude to God. The priests and Levites sing in chorus Ps 118:22-24. Depositaries and expounders of the prophecies as they had long been, they now, for the first time, quote and apply one, Isaiah 28:16 , which held a conspicuous place, but never before was intelligible to Jewish ears. "The man of sorrows," the stone which the builders refused, is become the headstone of the corner. The Conqueror is now within the gates, and proceeds to accomplish his good purpose, Luke 1:68 . Hosannah, save thy people, O LORD, and send them now prosperity, Psalms 118:25 . The priests and Levites are led by the Spirit to use the words foretold by our Lord, Matthew 28:39 . Now at length the veil is removed, and his people say, Blessed be he that cometh in the name of the Lord, Psalms 118:26 . The Conqueror and his train ( Psalms 118:27 ) now praise God, who has given light and deliverance and salvation, and they offer to him the sacrifice of thanksgiving for all that they enjoy. The Conqueror alone ( Psalms 118:28 ) next makes a solemn acknowledgment of gratitude and praise to Jehovah, and then, all being within the gates, the united body, triumphant procession, priests and Levites, end, as they commenced, O give thanks unto the LORD; for he is good: for his mercy endureth for ever. R. H. Ryland, in "The Psalms restored to Messiah," 1853.

Whole Psalm. It was Luther's favourite Psalm, his beauteous Confitemini, which "had helped him out of what neither emperor nor king, nor any other man on earth, could have helped him." With the exposition of this his noblest jewel, his defence and his treasure, he occupied himself in the solitude of his Patmos (Coburg). Franz Delitzsch.

Whole Psalm. This is my Psalm, my chosen Psalm. I love them all; I love all holy Scripture, which is my consolation and my life. But this Psalm is nearest my heart, and I have a peculiar right to call it mine. It has saved me from many a pressing danger, from which nor emperor, nor kings, nor sages, nor saints, could have saved me. It is my friend; dearer to me than all the honours and power of the earth... But it may be objected, that this Psalm is common to all; no one has a right to call it his own. Yes; but Christ is also common to all, and yet Christ is mine. I am not jealous of my property; I would divide it with the whole world... And would to God that all men would claim the Psalm as especially theirs! It would be the most touching quarrel, the most agreeable to God -- a quarrel of union and perfect charity. Luther. From his Dedication of his Translation of Psalm 118 to the Abbot Frederick of Nuremberg.

Verse 1. For he is good. The praise of God could not be expressed in fewer words than these, "For he is good." I see not what can be more solemn than this brevity, since goodness is so peculiarly the quality of God, that the Son of God himself when addressed by some one as "Good Master," by one, namely, who beholding his flesh, and comprehending not the fulness of his divine nature, considered him as man only, replied, "Why callest thou me good? There is none good but one, that is God." And what is this but to say, If you wish to call me good, recognize me as God? Augustine.

Verse 1. His mercy endureth for ever. What the close of Psalm 117 says of God's truth, viz., that it endureth for ever, Psalms 118:1-4 says of its sister, his mercy or lovingkindness. Franz Delitzsch.

Verse 1-4. As the salvation of the elect is one, and the love of God to them one, so should their song be one, as here four several times it is said, His mercy endureth for ever. David Dickson.

Verse 1-4. Because we hear the sentence so frequently repeated here, that "the mercy of the Lord endureth for ever," we are not to think that the Holy Spirit has employed empty tautology, but our great necessity demands it: for in temptations and dangers the flesh begins to doubt of the mercy of God; therefore nothing should be so frequently impressed on the mind as this, that the mercy of God does not fail, that the Eternal Father wearies not in remitting our sins. Solomon Gesner.

HINTS FOR PASTORS AND LAYPERSONS

Verse 1-4.