Psalms 118:1–24

It appears here, as often as elsewhere, that David had his heart full of the goodness of God. He loved to think of it, loved to speak of it, and was very solicitous that God might have the praise of it and others the comfort of it. The more our hearts are impressed with a sense of God's goodness the more they will be enlarged in all manner of obedience. In these verses, I. He celebrates God's mercy in general, and calls upon others to acknowledge it, from their own experience of it (Psa 118:1): O give thanks unto the Lord, for he is not only good in himself, but good to you, and his mercy endures for ever, not only in the everlasting fountain, God himself, but in the never-failing streams of that mercy, which shall run parallel with the longest line of eternity, and in the chosen vessels of mercy, who will be everlasting monuments of it. Israel, and the house of Aaron, and all that fear God, were called upon to trust in God (Psa 115:9-11); here they are called upon to confess that his mercy endures for ever, and so to encourage themselves to trust in him, Psa 118:2-4. Priests and people, Jews and proselytes, must all own God's goodness, and all join in the same thankful song; if they can say no more, let them say this for him, that his mercy endures for ever, that they have had experience of it all their days, and confide in it for good things that shall last for ever. The praises and thanksgivings of all that truly fear the Lord shall be as pleasing to him as those of the house of Israel or the house of Aaron. II. He preserves an account of God's gracious dealings with him in particular, which he communicates to others, that they might thence fetch both songs of praise and supports of faith, and both ways God would have the glory. David had, in his time, waded through a great deal of difficulty, which gave him great experience of God's goodness. Let us therefore observe here, 1. The great distress and danger that he had been in, which he reflects upon for the magnifying of God's goodness to him in his present advancement. There are many who, when they are lifted up, care not for hearing or speaking of their former depressions; but David takes all occasions to remember his own low estate. He was in distress (Psa 118:5), greatly straitened and at a loss; there were many that hated him (Psa 118:7), and this could not but be a great grief to one of an ingenuous spirit, that strove to gain the good affections of all. All nations compassed me about, Psa 118:10. All the nations adjacent to Israel set themselves to give disturbance to David, when he had newly come to the throne, Philistines, Moabites, Syrians, Ammonites, etc. We read of his enemies round about; they were confederate against him, and thought to cut off all succours from him. This endeavour of his enemies to surround him is repeated (Psa 118:11): They compassed me about, yea, they compassed me about, which intimates that they were virulent and violent, and, for a time, prevalent, in their attempts against him, and when put into disorder they rallied again and pushed on their design. They compassed me about like bees, so numerous were they, so noisy, so vexatious; they came flying upon him, came upon him in swarms, set upon him with their malignant stings; but it was to their own destruction, as the bee, they say, loses her life with her sting, Animamque in vulnere ponit - She lays down her life in the wound. Lord, how are those increased that trouble me! Two ways David was brought into trouble: - (1.) By the injuries that men did him (Psa 118:13): Thou (O enemy!) hast thrust sore at me, with many a desperate push, that I might fall into sin and into ruin. Thrusting thou hast thrust at me (so the word is), so that I was ready to fall. Satan is the great enemy that thrusts sorely at us by his temptations, to cast us down from our excellency, that we may fall from our God and from our comfort in him; and, if Go had not upheld us by his grace, his thrusts would have been fatal to us. (2.) By the afflictions which God laid upon him (Psa 118:18): The Lord has chastened me sore. Men thrust at him for his destruction; God chastened him for his instruction. They thrust at him with the malice of enemies; God chastened him with the love and tenderness of a Father. Perhaps he refers to the same trouble which God, the author of it, designed for his profit, that by it he might partake of his holiness (Heb 12:10, Heb 12:11); howbeit, men, who were the instruments of it, meant not so, neither did their heart think so, but it was in their heart to cut off and destroy, Isa 10:7. What men intend for the greatest mischief God intends for the greatest good, and it is easy to say whose counsel shall stand. God will sanctify the trouble to his people, as it is his chastening, and secure the good he designs; and he will guard them against the trouble, as it is the enemies' thrusting, and secure them from the evil they design, and then we need not fear. This account which David gives of his troubles is very applicable to our Lord Jesus. Many there were that hated him, hated him without a cause. They compassed him about; Jews and Romans surrounded him. They thrust sorely at him; the devil did so when he tempted him; his persecutors did so when they reviled him; nay, the Lord himself chastened him sorely, bruised him, and put him to grief, that by his stripes we might be healed. 2. The favour God vouchsafed to him in his distress. (1.) God heart his prayer (Psa 118:5): "He answered me with enlargements; he did more for me than I was able to ask; he enlarged my heart in prayer and yet gave more largely than I desired." He answered me, and set me in a large place (so we read it), where I had room to bestir myself, room to enjoy myself, and room to thrive; and the large place was the more comfortable because he was brought to it out of distress, Psa 4:1. (2.) God baffled the designs of his enemies against him: They are quenched as the fire of thorns (Psa 118:12), which burns furiously for a while, makes a great noise and a great blaze, but is presently out, and cannot do the mischief that it threatened. Such was the fury of David's enemies; such is the laughter of the fool, like the crackling of thorns under a pot (Ecc 7:6), and such is the anger of the fool, which therefore is not to be feared, any more than his laughter is to be envied, but both to be pitied. They thrust sorely at him, but the Lord helped him (Psa 118:13), helped him to keep his feet and maintain his ground. Our spiritual enemies would, long before this, have been our ruin if God had not been our helper. (3.) God preserved his life when there was but a step between him and death (Psa 118:18): "He has chastened me, but he has not given me over unto death, for he has not given me over to the will of my enemies." To this St. Paul seems to refer in Co2 6:9. As dying, and behold we live; as chastened, and not killed. We ought not therefore, when we are chastened sorely, immediately to despair of life, for God sometimes, in appearance, turns men to destruction, and yet says, Return; says unto them, Live. This also is applicable to Jesus Christ. God answered him, and set him in a large place. He quenched the fire of his enemies; rage, which did but consume themselves; for through death he destroyed him that had the power of death. He helped him through his undertaking; and thus far he did not give him over unto death that he did not leave him in the grave, nor suffer him to see corruption. Death had no dominion over him. 3. The improvement he made of this favour. (1.) It encouraged him to trust in God; from his own experience he can say, It is better, more wise, more comfortable, and more safe, there is more reason for it, and it will speed better, to trust in the Lord, than to put confidence in man, yea, though it be in princes, Psa 118:8, Psa 118:9. He that devotes himself to God's guidance and government, with an entire dependence upon God's wisdom, power, and goodness, has a better security to make him easy than if all the kings and potentates of the earth should undertake to protect him. (2.) It enabled him to triumph in that trust. [1.] He triumphs in God, and in his relation to him and interest in him (Psa 118:6): "The Lord is on my side. He is a righteous God, and therefore espouses my righteous cause and will plead it." If we are on God's side, he is on ours; if we be for him and with him, he will be for us and with us (Psa 118:7): "The Lord takes my part, and stands up for me, with those that help me. He is to me among my helpers, and so one of them that he is all in all both to them and me, and without him I could not help myself nor could any friend I have in the world help me." Thus (Psa 118:14), "The Lord is my strength and my song; that is, I make him so (without him I am weak and sad, but on him I stay myself as my strength, both for doing and suffering, and in him I solace myself as my song, by which I both express my joy and ease my grief), and, making him so, I find him so: he strengthens my heart with his graces and gladdens my heart with his comforts." If God be our strength, he must be our song; if he work all our works in us, he must have all praise and glory from us. God is sometimes the strength of his people when he is not their song; they have spiritual supports when they want spiritual delights. But, if he be both to us, we have abundant reason to triumph in him; for, he be our strength and our song, he has become not only our Saviour, but our salvation; for his being our strength is our protection to the salvation, and his being our song is an earnest and foretaste of the salvation. [2.] He triumphs over his enemies. Now shall his head be lifted up above them; for, First, He is sure they cannot hurt him: "God is for me, and then I will not fear what man can do against me," Psa 118:6. He can set them all at defiance, and is not disturbed at any of their attempts. "They can do nothing to me but what God permits them to do; they can do no real damage, for they cannot separate between me and God; they cannot do any thing but what God can make to work for my good. The enemy is a man, a depending creature, whose power is limited, and subordinate to a higher power, and therefore I will not fear him." Who art thou, that thou shouldst be afraid of a man that shall die? Isa 51:12. The apostle quotes this, with application to all Christians, Heb 13:6. They may boldly say, as boldly as David himself, The Lord is my helper, and I will not fear what man shall do unto me; let him do his worst. Secondly, He is sure that he shall be too hard for them at last: "I shall see my desire upon those that hate me (Psa 118:7); I shall see them defeated in their designs against me; nay, In the name of the Lord I will destroy them (Psa 118:10-12); I trust in the name of the Lord that I shall destroy them, and in his name I will go forth against them, depending on his strength, by warrant from him, and with an eye to his glory, not confiding in myself nor taking vengeance for myself." Thus he went forth against Goliath, in the name of the God of Israel, Sa1 17:45. David says this as a type of Christ, who triumphed over the powers of darkness, destroyed them, and made a show of them openly. [3.] He triumphs in an assurance of the continuance of his comfort, his victory, and his life. First, Of his comfort (Psa 118:15): The voice of rejoicing and salvation is in the tabernacles of the righteous, and in mine particularly, in my family. The dwellings of the righteous in this world are but tabernacles, mean and movable; here we have no city, no continuing city. But these tabernacles are more comfortable to them than the palaces of the wicked are to them; for in the house where religion rules, 1. There is salvation; safety from evil, earnests of eternal salvation, which has come to this house, Luk 19:9. 2. Where there is salvation there is cause for rejoicing, for continual joy in God.…

Psalm 118:1-4 1. Praise ye Jehovah; because he is good: because his mercy endureth for ever. 2. Let Israel now [388] say, that his mercy endureth for ever. 3. Let the house of Aaron now say, that his mercy endureth for ever. 4. Let those who fear Jehovah now say, that his mercy endureth for ever. 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 Psalm 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 Psalm 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. Footnotes: [388] Horsley very properly translates the Hebrew word n', na, in this and the two following verses, by O, instead of now: -- "O, Let Israel say -- O, Let the house of Aaron say -- O, Let them that fear Jehovah say." "The word now," he observes, "in our language is a particle of entreaty, and is therefore used by our translators to express the supplicatory particle of the Hebrew language, n'. But though now, in our language, is indeed a particle of entreaty, it is only when the verb is in the imperative mood, and in the second person; as, Do, now, grant me this favor;' or, at least, in speaking to the person of whom the thing is asked. When n' is joined to a verb in the third person, or when the person who is to grant the petition, or perform the thing advised, is not immediately addressed, it should be rendered by some other word or phrase. By all means,' or of all things,' are equivalent phrases, in respect of the sense, but not sufficiently dignified to suit the style of sacred poetry. O is perhaps the best particle, in these cases, that our language furnishes."

Psalm 118:5-9 5. I called upon God in my distress, and God heard me, by setting me at large. 6. Jehovah is with me: I will not fear what man may do unto me. 7. Jehovah is with me among those who help me, and I shall see my desire upon mine enemies. 8. It is better to hope in Jehovah than to confide in man: 9. It is better to hope in Jehovah than to confide in princes. 5 I called upon God in my distress. We have here a particular application of the doctrine we formerly mentioned, to the person of David; with which also is conjoined the rejoicing of the whole Church, for whose public welfare God made provision by upholding him. By his own example he establishes the faithful, showing them that they ought not to faint in the day of adversity. He seems designedly to anticipate an objection, which is apt to arise in the minds of men the moment that the goodness of God is proclaimed, "Why does he permit his servants to be so sore oppressed and afflicted?" David therefore reminds them, notwithstanding, that God's mercy never fails, for we have in prayer, consolation and an antidote for all our ills. The season, too, in which he says that he made supplication, by means of which he obtained deliverance, was that of distress, which touches us, that the time of sad adversity is most proper for abounding in prayer. 6 Jehovah is with me among those who help me Confiding solely in God's help, he sets at defiance not a few enemies merely, but the whole world. "Defended by God's hand, I may boldly and safely set at nought all the machinations of men." When all the power of the universe is deemed as nothing, in comparison of God, then, indeed, is due honor attributed to him. Thus he tacitly reproves the unbelief of almost all men, who spontaneously alarm themselves with groundless fears. All, indeed, desire peace of mind; but, in consequence of robbing God of the praise due to his power, their own ingratitude does not permit them to realize this blessing. Were they, as is fitting, to submit in all things to the good pleasure and power of God, they would be always ready boldly to surmount all those difficulties, the dread of which from time to time annoys them. But paying more regard to the mischievous attempts of men, than to the help which God can give them, they deserve to tremble at the rustling of the falling leaf. It is the wish of David, by his own example, to correct such perversity; and, with this view, he affirms that, in the enjoyment of God's favor, he would fear no man, being fully persuaded that he could rescue him from all the nefarious plots which were laid for him. Or if he composed this psalm after his deliverance, we see how much he had profited by the experience of the grace of God. Therefore, as frequently as God shall succor us, let our confidence in him for the future be increased, and let us not be unmindful of his goodness and power, which we experienced in our extremity. Possibly, he relates the meditations which occurred to him in the midst of his distresses; the former conjecture appears more probable, that, after he obtained deliverance, he gloried, for the future, in God's continued assistance. Some refer the clause, those who are helpers with me, to the small troop which David had drawn to him; but this, in my opinion, is too refined; for it would tend little to the honor of God to class him among the six hundred whom David commanded, as if he were one of the troop. My interpretation is more simple, that he calls God his helper. "It is enough for me that God is on my side." Were he deprived of all human aid, still he would have no hesitation in opposing God against all his enemies. 8 It is better to trust in Jehovah He appears to state nothing but what is common-place, it being unanimously admitted, that when God and men come into comparison, he must be viewed as infinitely exalted above them, and therefore it is best to trust in him for the aid which he has promised to his own people. All make this acknowledgment, and yet there is scarcely one among a hundred who is fully persuaded that God alone can afford him sufficient help. That man has attained a high rank among the faithful, who, resting satisfied in God, never ceases to entertain a lively hope, even when he finds no help upon earth. The comparison, however, is improper, inasmuch as we are not allowed to transfer to men even the smallest portion of our confidence, which must be placed in God alone. The meaning is by no means ambiguous; the Psalmist is ridiculing the illusory hopes of men by which they are tossed hither and thither; and declares, that when the world smiles upon them they wax proud, and either forsake God or despise him. Some are of opinion that David bitterly reproaches his enemies with their being deceived in depending upon the favor of Saul. This appears to me to be too limited a view of the passage; and I question not that David here proposes himself as an example to all the faithful; in that he had reaped the full fruit of his hope, when, depending solely upon God, he had patiently borne the loss of all earthly succor. In the 9th verse, in which he substitutes princes for men, there is an extension of the idea. "Not only those who put their confidence in men of low degree act foolishly, but also, those who confide even in the greatest potentates; for the trust that is put in flesh shall at last be accursed, but the enjoyment of God's favor will convert even death itself into life."

Psalm 118:10-14 10. All nations compassed me: but in the name of Jehovah I will surely cut them off. 11. They compassed me; yea, they compassed me: in Jehovah's name I will surely cut them off. 12. They compassed me as bees: they are quenched [389] as a fire of thorns: in Jehovah's name I will surely cut them off. 13. Thrusting, thou hast thrust at me, that I might fall: [390] but Jehovah helped me. 14. God is my strength and song, and he hath saved me. 10. All nations compassed me In these verses he relates the wonderful deliverance which he had received, that all might know that it was not of human but divine origin. Once and again he declares, that he was compassed not by a few persons, but by a vast multitude. The people, being all inflamed with anger and fury against him, compassed him so that there were no means for his escape, and he could procure help from no quarter but from heaven. Some consider his complaint, that all nations were adverse to him, as referring to the neighboring nations, by whom we know David was surrounded with danger. His meaning, in my opinion, is, that the whole world was adverse to him; because he places God's help alone in opposition to the deadly and furious hatred both of his own countrymen and of the neighboring nations towards him, so that there was not a spot upon the earth where he could be safe. There was, it is true, no army, collected from several nations, besieging him; still he had no peaceable retreat except among the haunts of wild beasts, from which also he was driven by terror. And in proportion to the number of persons he encountered were the snares laid to entrap him. It is, therefore, not wonderful that he said he was compassed by all nations. Besides, this elliptical mode of speaking is more forcible than if he had merely said that he trusted in God, by reason of which he had become victorious. By publicly mentioning the name of God alone, he maintains that no other means of deliverance were within his reach, and that but for his interposition he must have perished. It appears to me preferable to translate the particle ky, ki, affirmatively. [391] "Besieged as I am on all sides by the world, yet if the power of God help me, that will be more than adequate for the extermination of all mine enemies." Their obstinate and implacable hatred is pointed out by him in the repetition of the phrase compassed about, and their outrageous fury is set forth in comparing them to bees, which, though not possessed of much strength, are very fierce, and when in their insensate fury they attack a person, they occasion no little fear. He shortly adds, they are quenched as a fire of thorns, which at first makes a great crackling, and throws out a greater flame than a fire of wood, but soon passes away. The amount is, that David's enemies had furiously assailed him, but that their fury soon subsided. Hence he again repeats, that sustained by the power of God, whatever opposition might rise against him would soon pass away. 13. Thou hast sorely thrust at me. He either now changes the person, or directs his discourse to Saul, his principal enemy. In the person of one, he sets at defiance all his enemies together. In saying that he had been thrust at, he admits that he did not withstand the onset by his own bravery, as those who are powerful enough to encounter opposition, sustain the assaults of their enemies without flinching. The power of God is more illustriously displayed in raising him up even from ruin itself. In the subsequent verse he draws the conclusion that God is his strength and song. By the former adjunct he candidly acknowledges his weakness, and ascribes his safety exclusively to God. And having admitted that his strength was in God alone, because he was sustained by his power, immediately he adds, that God is his praise or his song, which must be understood passively. "In myself there was no ground for boasting, to God belongs entirely all the praise of my safety." The last clause of the verse, in which he says that God was his salvation, refers to the same subject. Footnotes: [389] The verb dkv, doachu, here used has ordinarily the signification of to quench. But in this text it is rendered in all the old versions in the sense of to burn. "This makes it probable," says Hammond, "that as many other words in the Hebrew language are used in contrary senses, so dk, which signifies in other places passively to be consumed, or extinguished, may signify here as an enantiosemon to flame, or in an active sense, as in Arabic it is used, violently to break in or set upon, as in war or contention when men violently rush one on another." And this seems most suitable to the connection in which it stands. At first sight one would think it strange to say that the adversaries of David were quenched (i.e., destroyed) as the fire of thorns; and for the Psalmist afterwards to state, In the name of the Lord I will surely cut them off. If the verb is here interpreted in the sense of to burn, the main object of the metaphor must be to express, by a figure frequently employed in Scripture, the impotence and quick termination of the rage of those men, however fierce and apparently formidable. It would soon expend itself, and their power of doing injury be lost like a fire of thorns, which, although for a moment it makes a great crackling, and rages violently as if it would quickly consume every thing near, soon ceases, and nothing remains but the ashes. If the verb is understood in the sense of to quench, the language is very elliptical, and in the true genius of Hebrew poetry, which frequently couches in a few words such images as in the hands of Homer would be materials for an enlarged and dignified description, while it leaves unexpressed more than half of what is intended to be understood. The sudden quenching of the hostile army, like the extinction of a fire of thorns, implies the previous comparison of such array to a fire. "It is remarkable that, in a similar connection, Homer has such a comparison of an hostile army to fire, in which he expresses what David left to be understood, and omits (for he had no occasion to introduce) what David expresses, namely, the sudden quenching of the fire: -- As when devouring flames some forest seize On the high mountains, splendid from afar The blaze appears, so, moving in the plain, The steel-clad host innum'rous flash'd to heav'n.' Iliad 2, 516. Cowper." -- Illustrated Commentary upon the Bible. [390] Hammond reads, "Thou hast thrust sore at me to ruin or filling." "The full import of lnphl," says he, "is best expressed gerundially, ad cadendum, to falling, not only to express their desire who thus pressed and thrust at him, that he might fall, for that is supposed in the violence of their impulsion, expressed by repetition of the verb dchytny dchh, thou hast by thrusting thrust me, but to signify the event or success of it, that I was falling, or ready to fall. Tou pesein, say the LXX. in the infinitive mood gerundially, and so the Chaldee and the Syriac; and so the Jewish Arab, It is a long while that thou hast driven or thrust me to falling.' And this expresses the greatness and seasonableness of the deliverance, that when he was falling, God helped him." [391] "I take ky to be an affirmative adverb, surely, and not a conjunction." -- Lowth.

Psalm 118:15-21 15. The voice of shouting and salvation is in the tabernacles of the just: the right hand of Jehovah hath done valiantly. 16. The right hand of Jehovah is exalted, the right hand of Jehovah hath done valiantly. 17. I shall not die, yea, I shall live, and speak of the works of God. 18. God chastising has chastised me; but he did not deliver me unto death. 19. Open to me the gates of righteousness; and having entered into them, I will praise God. 20. This is the gate of Jehovah, the just shall enter into it. 21. I will praise thee, because thou hast heard me, and hast been my salvation. 15. The voice of shouting and salvation is in the tabernacles of the just. He affirms that the kindness which God had conferred upon him was so extensive, that it would not do to render thanks to him privately. In the benefits which he had received, God's power appeared both remarkable and memorable, and the fruit of it also was extended to the whole Church. Therefore, as David's deliverance was wonderful and advantageous generally to all the godly, he promises that he would make a public thanksgiving; and invites them to join him in this holy exercise. By this circumstance, he chiefly aims at magnifying the grace of God, and also by its effects to demonstrate, that not merely his individual preservation, but that of the whole Church, in his person, was accomplished. Intercommunion among believers does, indeed, bind them alternately to render thanks to God for each other; in David's case, there was the specific reason which I have mentioned, his wonderful preservation from many deaths, and his having assigned to him the sovereignty of God's chosen people. It is worthy of notice, that he combines the voice of joy and gladness with the praise of God, by which he shows that believers ought to mingle with their mirth a sense of the grace of God. To do valiantly, is tantamount to a magnificent display of his power, so that there may be a bright manifestation of its effulgence. God ofttimes secretly, and when apparently feeble, grants deliverance to his faithful people, that they may be sensible that it comes from him; but this is not so well known to others. Here, however, David asserts that the operation of God was so plainly developed, no one could doubt whence his safety came. The other phrase, that the right hand of God was exalted, refers to the same subject, because, by working powerfully and unwontedly, God had exalted his hand. 17. I shall not die David speaks like one emerging from the sepulcher. The very same person who says, I shall not die, acknowledges that he was rescued from death, to which he was near as one condemned to it. For a series of years his life was in imminent danger, exposed every moment to a thousand deaths, and no sooner was he delivered from one than he entered into another. Thus he declares that he would not die, because he regained life, all hope of which he had entirely abandoned. We, whose life is hid with Christ in God, ought to mediate upon this song all our days, Colossians 3:3. If we occasionally enjoy some relaxation, we are bound to unite with David in saying, that we who were surrounded with death are risen to newness of life. In the meantime, we must constantly persevere through the midst of darkness: as our safety lies in hope, it is impossible that it can be very visible to us. In the second member of the verse, he points out the proper use of life. God does not prolong the lives of his people, that they may pamper themselves with meat and drink, sleep as much as they please, and enjoy every temporal blessing, but to magnify him for his benefits which he is daily heaping upon them. Of this subject we have spoken on [22]Psalm 115 18. In chastising God has chastised me. In these words David owns that his enemies assailed him unjustly, that they were employed by God to correct him, that this was fatherly chastisement, God not inflicting a deadly wound, but correcting him in measure and in mercy. He seems to anticipate the perverse decisions of perverse men which grievously pressed upon him, as if all the ills which he had endured were so many evidences of his being cast off by God. These calumnies which the reprobate cast upon him he applies very differently, by declaring that his correction was mild and paternal. The main thing in adversity is to know that we are laid low by the hand of God, and that this is the way which he takes to prove our allegiance, to arouse us from our torpidity, to crucify our old man, to purge us from our filthiness, to bring us into submission and subjection to God, and to excite us to meditate on the heavenly life. If these things were recollected by us, there is not one of us who would not shudder at the thought of fretting against God, but would much rather yield submission to him with a mild and meek spirit. Our champing the bit, and rushing forward impatiently, certainly proceeds from the majority of men not looking upon their afflictions as God's rods, and from others not participating in his paternal care. The last clause of the verse, therefore, merits particular attention, That God always deals mercifully with his own people, so that his correction proves their cure. Not that his paternal regard is always visible, but that in the end it will be shown that his chastisements, so far from being deadly, serve the purpose of a medicine, which, though it produce a temporary debility, rids us of our malady, and renders us healthy and vigorous. 19 Open unto me the gates of righteousness [392] Under the influence of ardent zeal, David here sets himself to testify his gratitude, commanding the temple to be opened to him, as if the oblations were all already prepared. He now confirms what he said formerly, That he would render thanks to God publicly in the properly constituted assembly of the faithful. It was the practice of the priests to open the doors of the temple to the people; it appears, however, that David here alludes to his long exile, which supposition is corroborated by the following verse. Having been for a long period prevented from having access to the sanctuary, and even from coming within sight of it, he now rejoices and exults at being again admitted to offer sacrifice unto God. And he declares that he will not approach as the hypocrites were wont to do, whom God, by the prophet Isaiah, reproaches with treading his courts in vain, but that he will come with the sacrifice of praise, (Isaiah 1:12) Fully persuaded that he drew near in the spirit of genuine devotion, he says it is proper that the doors of the temple, which lately he durst not enter, should be opened to him and such as he. It is, says he, the gate of Jehovah, and, therefore, he will open it for the just. The meaning is, that banished as David had been from the temple and from his country, now that the kingdom is in a better condition, both he and all the true worshippers of God regained their right to approach his sanctuary. Thus he indirectly mourns over the profanation of the temple, in that, while under the tyranny of Saul, it was occupied by the profane contemners of God, as if it had been a kennel for dogs and other unclean animals. This abomination, the temple being for a long time a den of thieves, is here inveighed against; but now that it is patent to the righteous, he declares it to be God's holy house. What occurred in the days of Saul is visible in these days, God's bitter enemies most wickedly and shamefully occupying his sanctuary. The Pope would not be Antichrist if he did not sit in the temple of God, (2 Thessalonians 2:4). Having, by his vile pollutions, converted all temples into brothels, let us endeavor as much as we can to purge them, and prepare them for the pure worship of God. And as it has pleased Him to choose his holy habitation among us, let us exert ourselves to remove all the defilements and abominations which disfigure the purity of the Church. David then relates briefly the reason of his offering the sacrifice of praise to God, namely, that he had been preserved by his grace. Footnotes: [392] The gates of the temple, or doors of the tabernacle, are supposed to have been called the gates of righteousness, because they were intended for the reception of those only who were righteous.

Psalm 118:22-26 22. The stone which the builders rejected is become the head of the corner. [393] 23. This was done by Jehovah; it is marvelous in our eyes. 24. This is the day which Jehovah made; let us rejoice and be glad in it. 25. I beseech thee, O Jehovah! save me; I beseech thee, I beseech thee, O Jehovah! give prosperity, I beseech thee. 26. Blessed is he who cometh in the name of Jehovah: we bless you out of the house of Jehovah. 22 The stone which the builders rejected In these words David boldly pours contempt on the calumnies with which he was unjustly and undeservedly assailed. As there was something ominous in his being condemned by the entire assemblage of the nobles, and all those who were invested with authority, and as the opinion was prevalent, that he was a wicked and rejected man; this error he deliberately refutes, and vindicates his innocence in the face of the principal men among them. "It is of little importance to me that I am abandoned by the chief men, seeing I have been visibly chosen by the judgment of God to be king over Israel." The similitude which he employs is appropriate, comparing himself to a stone, and the principal rulers of the Church to master-builders It might, indeed, appear most irrational on his part to assert that the heads of the realm, to whom the government of the Church was intrusted, should be deprived of the Spirit of God, and divested of a sound judgment. Hence, in opposition to their perverse and erroneous judgment, he places the grace of God, declaring that he was placed by the purpose and power of God to sustain the whole building. In a word, he shows that splendid titles and high rank, in which his enemies glory, are no obstruction to him, because, relying upon the call of God, he possesses a glory superior to the verdict of the whole world. It being a difficult matter to persuade them of the truth of this, he magnifies and enlarges upon the grace of God, in order that its authority might suppress all evil speaking and clamorous surmises. This, says he, is the doing of Jehovah "Go and quarrel with God, all ye that strenuously endeavor to eject me from my throne, to which I have not been elevated accidentally, or by human policy, but by the manifest power of God." This he confirms by all being constrained to wonder at what had occurred as a thing incredible. Now, when God doeth marvellously, and in a manner that surpasses our comprehension, his power cannot fail to be so much the more apparent unto us. Should any prefer to interpret it thus:-Although this work may fill men with astonishment, yet that is no reason for rejecting it; he may do so. To me, however, it certainly appears more probable that David employs the term wonderful, that the haughtiness of man may submit to God, and that none may presume to breathe a whisper against him. The fitness of these things being applied to Christ will be more properly discussed when I come to consider the twenty-fifth verse. 24. This is the day which Jehovah made He now speaks of that as a happy and pleasant day, on which he was at last established king over Israel, and the anointing of him by Samuel ratified by this event. Doubtless, all days were created alike by God, nevertheless David, by way of eminence, calls that the day of God which, after a long period of darkness, had dawned for the weal of the Church, because it was signalized by a notable event, deserving of being remembered by succeeding generations; and because the Church had thus emerged from a state of deep obscurity, he exhorts the faithful to mirth and joy, and that, too, by reason of the ignorance which many still displayed of the grace of God, or of their treating it with contempt, and of others being so lettered by their perverse attachment to Saul, that they could scarcely be brought to yield allegiance to David. 25 I beseech thee, O Jehovah! save me As the term n', na, in Hebrew is frequently used as an adverb of time, not a few render it, in this place, now: Save, I beseech thee, now. It is also often used in the form of asking, and this is the meaning I attach to it, and which accords very well with this passage; for I am persuaded that the Holy Spirit, in repeating the same phrase, designed, by the mouth of the prophet, to stir up and stimulate the faithful to great earnestness and ardor in prayer. If any prefer a different interpretation, it will not be difficult to prevail on me to agree to it. One thing is plain, that there is here a form of prayer prescribed to the chosen people, to seek for prosperity to the kingdom of David, upon which the common safety of all depended. In these words, too, he protested that he held his kingdom by Divine legation, and, therefore, they who would not agree to wish prosperity to his reign were unworthy of occupying a place in the Church. In the verse following, a particular request is subjoined, which the faithful must entertain; namely, that as God had thus appointed David to be the minister of his grace, so he would also bless him Those are said to come in the name of the Lord, whom God employs for the welfare of his Church -- such as prophets and teachers, whom he raises up to gather together his Church; and generals and governors, whom he instructs by his Spirit. But as David was a type of Christ, his case was peculiar; it being the will of God that his people should dwell under him and his successors till the advent of Christ. The clause, blessed is he that cometh, may be viewed as a form of congratulation; but seeing that the benediction of the priests is immediately annexed, I am disposed rather to believe that the people wished for David God's grace and favor. To induce them to present this petition with more alacrity, and thus be encouraged to receive the king whom God appointed them, this promise is added in the person of the priests, We bless you out of the house of the Lord. They speak in this manner agreeably with the nature of their office, which enjoined on them the duty of blessing the people, as appears from several passages in the books of Moses, and particularly from Numbers 6:23. It is not without reason that they connect the welfare of the Church with the prosperity of the kingdom, it being their desire to throw out the suggestion, and to represent that the safety of the people would remain as long as that kingdom continued to flourish, and that they would all share in the blessings which would be conferred upon their king, because of the indissoluble connection which exists between the head and members. Knowing, as we now do, that when David was constituted king, the foundation of that everlasting kingdom, which was eventually manifested in the advent of Christ, was then laid, and that the temporal throne upon which the descendants of David were placed was a type of the eternal kingdom given to Christ by God his Father, in consequence of which he obtained all power, both in heaven and on earth, there can be no question that the prophet calls upon the faithful to pray fervently and constantly for the prosperity and progress of this spiritual kingdom; for it was incumbent on those who lived during the shadowy dispensation to pray for David and his successors; but after all the grandeur of that kingdom was overthrown, it behooved them to entreat the more ardently that God, in fulfillment of his promise, would re-establish it. In short, all that is here stated properly relates to the person of Christ; and that which was dimly adumbrated in David was brightly represented and fulfilled in Christ. The election of David was secret; and after he was anointed by Samuel to be king, he was rejected by Saul, and by all the heads of the people, and all abhorred him as if he had been a person deserving of a hundred deaths. Thus disfigured and dishonored, he did not appear to be a fit stone for occupying a place in the building. Similar to this was the beginning of the kingdom of Christ, who, being sent by his Father for the redemption of the Church, not only was despised by the world, but also hated and execrated, both by the common people and the dignitaries of the Church. But it may be asked, how the prophet designates those master-builders who, so far from wishing the protection of the Church, aim at nothing so much as the demolition of the entire structure? We know, for instance, with what vehemence the scribes and priests, in Christ's time, labored to subvert all true piety. The reply is not difficult. David refers solely to the office which they held, and not to the inclinations by which they were actuated. Saul and all his counsellors were subverters of the Church, and yet, in relation to their office, they were chief-builders. To the ungodly the Holy Ghost is wont to concede the honorable titles which belong to their office, until that God remove them from it. How abandoned, oftentimes, were the priests among the ancient people of God, and yet they retained the dignity and honor which belonged to their office, until they were denuded of it. Hence the words of Isaiah, "Who is blind, but my servant; and who is foolish., but he whom I have sent?" Isaiah 42:19 Now, though their intention was to undermine the whole constitution of the Church, yet, as they were divinely called for a different object, he calls them the servants and the sent of God. In our day, also, the Pope and his filthy clergy, who usurp the title of the priesthood, nevertheless continue the professed enemies of Christ; from which it follows, that they are any thing rather than God's legitimate servants, -and occupying the position of pastors -- while they scatter the flock, their condemnation will be the greater. Between them and the Levitical priests there is assuredly a wide difference. As, however, they are invested with the usual authority, there can be no harm in conceding the title to them, provided they do not use it as a cloak to conceal their vile tyranny; for if the mere title was sufficient to procure for them personal reverence, then Christ must, of necessity, have been silenced, seeing that the priests rejected his doctrine. This passage rather informs us, that those who are intrusted with the office of ruling the Church, sometime, prove the worst workmen. David, speaking by the Spirit, denominates chief-builders those who attempted to destroy the Son of God and the salvation of mankind, and by whom the worship of God was adulterated, religion wholly corrupted, and the temple of God profaned. If, therefore, all who are clothed with the ordinary authority must be listened to without exception, as legally appointed pastors, then must Christ not speak, because it very frequently occurs, that his bitterest enemies are concealed under the garb of pastors. Here we behold with how strong and impregnable a shield the Holy Ghost furnishes us against the empty vauntings of the Papal clergy. Be it so, that they possess the name, "chief-builders;" but if they disown Christ, does it necessarily follow that we must disown him also? Let us rather contemn and trample under our feet all their decrees, and let us reverence this precious stone upon which our salvation rests. By the expression, is become the head of the corner, we are to understand the real foundation of the Church, which sustains the whole weight of the edifice; it being requisite that the corners should form the main strength of buildings. I do not approve of the ingenious opinion of Augustine, who makes Christ the corner-stone, because he united both Jews and Gentiles, thus making the corner the middle stone between the two different walls. David then proceeds to repeat, at some length, as I have observed, that it is erroneous to estimate the kingdom of Christ by the sentiments and opinions of men, because, in spite of the opposition of the world, it is erected in an astonishing manner by the invisible power of God. In the meantime, we ought to remember, that all that was accomplished in the person of Christ extends to …

Ps 118:1-29 . After invoking others to unite in praise, the writer celebrates God's protecting and delivering care towards him, and then represents himself and the people of God as entering the sanctuary and uniting in solemn praise, with prayer for a continued blessing. Whether composed by David on his accession to power, or by some later writer in memory of the restoration from Babylon, its tone is joyful and trusting, and, in describing the fortune and destiny of the Jewish Church and its visible head, it is typically prophetical of the Christian Church and her greater and invisible Head. 1-4. The trine repetitions are emphatic (compare Ps 118:10-12 , 15 , 16 ; 115:12 , 13 ). Let … say —Oh! that Israel may say. now —as in Ps 115:2 ; so in Ps 118:3 , 4 . After "now say" supply "give thanks." that his mercy —or, " for His mercy."

6, 7. Men are helpless to hurt him, if God be with him ( Ps 56:9 ), and, if enemies, they will be vanquished ( Ps 54:7 ).

19-21. Whether an actual or figurative entrance into God's house be meant, the purpose of solemn praise is intimated, in which only the righteous would or could engage.

22, 23. These words are applied by Christ ( Mt 21:42 ) to Himself, as the foundation of the Church (compare Ac 4:11 ; Eph 2:20 ; 1Pe 2:4 , 7 ). It may here denote God's wondrous exaltation to power and influence of him whom the rulers of the nation despised. Whether (see on Ps 118:1 ) David or Zerubbabel (compare Hag 2:2 ; Zec 4:7-10 ) be primarily meant, there is here typically represented God's more wonderful doings in exalting Christ, crucified as an impostor, to be the Prince and Saviour and Head of His Church.

1. …We are taught in this Psalm, when we chaunt Allelujah, which meaneth, Praise the Lord, that we should, when we hear the words, “Confess unto the Lord” (ver. 1), praise the Lord. 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.” Mark x. 17, 18.

2. “Let Israel now confess that He is good, and that His mercy endureth for ever” (ver. 2). “Let the house of Aaron now confess that His mercy endureth for ever” (ver. 3). “Yea, let all now that fear the Lord confess that His mercy endureth for ever” (ver. 4). Ye remember, I suppose, most beloved, what is the house of Israel, what is the house of Aaron, and that both are those that fear the Lord. For they are “the little and the great,” Ps. cxv. 12, 13. Ps. cxv. 14. Rom. viii. 33.

3. “The Lord is my helper; I will not fear what man doeth unto me” (ver. 6). But are men, then, the only enemies that the Church hath? What is a man devoted to flesh and blood, save flesh and blood? But the Apostle saith, “We wrestle not against flesh and blood, but against,”…he saith, “spiritual wickedness in high places;” Eph. vi. 12. Eph. ii. 2.

4. But, when my enemies have been brought to contempt, let not my friend present himself unto me as a good man, so as to bid me repose my hope in himself: for “It is better to trust in the Lord, than to put any confidence in man” (ver. 8). Nor let any one, who may in a certain sense be styled a good angel, be regarded by myself as one in whom I ought to put my trust: for “no one is good, save God alone;” Mark x. 18. Dan. xii. 1.

5. “All nations compassed me round about, but in the Name of the Lord have I taken vengeance on them” (ver. 10). “They kept me in on every side, they kept me in, I say, on every side; but in the Name of the Lord have I taken vengeance on them” (ver. 11). He signifieth the toils and the victory of the Church; but, as if the question were asked how she could have overcome so great evils, he looketh back to the example, and declareth what she had first suffered in her Head, by adding what followeth, “They kept me in on every side:” and the words, “All nations,” are with reason not repeated here, because this was the act of the Jews alone. There that very religious nation (which is the body of Christ, and in behalf of which was done all that was done in mortal form with immortal power, by that inward divinity, through the outward flesh), suffered from persecutors, of whose race that flesh was assumed and hung upon the cross.

6. “They came about me as bees do a hive, and burned up even as the fire among the thorns: and in the Name of the Lord have I taken vengeance on them” (ver. 12). Here then the order of the words corresponds with the order of events. For we rightly understand that our Lord Himself, the Head of the Church, was surrounded by persecutors, even as bees surround a hive. For the Holy Spirit is speaking with mystic subtlety of what was done by those who knew not what they did. For bees make honey in the hives: while our Lord’s persecutors, unconscious as they were, rendered Him sweeter unto us even by His very Passion; so that we may taste and see how sweet is the Lord, Ps. xxxiv. 8. Rom. iv. 25.

7. “I have been driven on like a heap of sand, so that I was falling, but the Lord upheld me” (ver. 13). For though there were a great multitude of believers, that might be compared to the countless sand, and brought into one communion as into one heap; yet “what is man, save Thou be mindful of Him?” Ps. viii. 4.

8. “The Lord is my strength and my praise, and is become my salvation” (ver. 14). Who then fall, when they are pushed, save they who choose to be their own strength and their own praise? For no man falleth in the contest, except he whose strength and praise faileth. He therefore whose strength and praise is the Lord, falleth no more than the Lord falleth. And for this reason He hath become their salvation; not that He hath become anything which He was not before, but because they, when they believed on Him, became what they were not before, and then He began to be salvation unto them when turned towards Him, which He was not to them when turned away from Himself.

9. “The voice of joy and health is in the dwellings of the righteous” (ver. 15); where they who raged against their bodies thought there was the voice of sorrow and destruction. For they did not know the inward joy of the saints in their future hope. Whence the Apostle also saith, “As sorrowful, yet alway rejoicing;” 2 Cor. vi. 10. Rom. v. 3.

10. “The right hand of the Lord hath brought mighty things to pass” (ver. 16). What mighty things? saith he. “The right hand of the Lord,” he saith, “hath exalted me.” It is a mighty thing to exalt the humble, to deify the mortal, to bring perfection out of infirmity, glory from subjection, victory from suffering, to give help, to raise from trouble; that the true salvation of God might be laid open to the afflicted, and the salvation of men might remain of no avail to the persecutors. These are great things: but what art thou surprised at? hear what he repeateth: “The right hand of the Lord hath brought mighty things to pass.”

11. “I shall not die, but live, and declare the works of the Lord” (ver. 17). But they, while they were dealing havoc and death on every side, thought that the Church of Christ was dying. Behold, he now declareth the works of the Lord. Everywhere Christ is the glory of the blessed Martyrs. By being beaten He conquered those who struck Him; by being patient of torments, the tormentors; mss. facientes. Edd. impatientes.

12. Nevertheless, let him point out to us, why the body of Christ, the holy Church, the people of adoption, suffered such indignities. “The Lord,” he saith, “hast chastened and corrected me, but He hath not given me over unto death” (ver. 18). Let not then the boastful wicked imagine that aught hath been permitted to their power: they would not have that power, were it not given them from above. Oft doth the father of a family command his sons to be corrected by the most worthless slaves; though he designeth the heritage for the former, fetters for the latter. What is that heritage? Is it of gold, or silver, or jewels, or farms, or pleasant estates? Consider how we enter into it: and learn what it is. 13. “Open me,” he saith, “the gates of righteousness” (ver 19). Behold, we have heard of the gates. What is within? “That I may,” he saith, “go into them, and give thanks unto the Lord.” This is the confession of praise full of wonder, “even unto the house of God, in the voice of joy and confession of praise, among such as keep holiday:” Ps. xlii. 4. Ps. lxxxiv. 4.

14. But consider how the gates of righteousness are entered into. “These are the gates of the Lord” he saith, “the righteous shall enter into them” (ver. 20). At least let no wicked man enter there, that Jerusalem which receiveth not one uncircumcised, where it is said, “Without are dogs.” Rev. xxii. 15. Ps. cxx. 5.

15. “I will confess unto Thee, O Lord, for Thou hast heard me, and art become my salvation” (ver. 21). How often is that confession proved to be one of praise, that doth not point out wounds to the physician, but giveth thanks for the health it hath received. But the Physician Himself is the Salvation.

16. But who is this whom we speak of? “The Stone which the builders rejected” (ver. 22); for “It hath become the head Stone of the corner” to “make in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body;” Eph. ii. 15, 16.

17. “By the Lord was it made unto it” (ver. 23): that is, it is made into the head stone of the corner by the Lord. For although He would not have become this, had He not suffered: yet He became not this through those from whom He suffered. For they who were building, refused Him: but in the edifice which the Lord was secretly raising, that was made the head stone of the corner which they rejected. “And it is marvellous in our eyes:” in the eyes of the inner man, in the eyes of those that believe, those that hope, those that love; not in the carnal eyes of those who, through scorning Him as if He were a man, rejected Him.

18. “This is the day which the Lord hath made” (ver. 24). This man remembereth that he had said in former Psalms, “Since He hath inclined His ear unto me, therefore will I call upon Him as long as I live;” Ps. cxiv. 2. Isa. xlix. 8.

O give thanks unto the Lord,.... For all his mercies, temporal and spiritual; as all should, who are partakers of them: this should be done always, and for all things, in the name of Christ; it is but reasonable service; for he is good; in himself, and to others: is essentially and diffusively good; the fountain of all goodness, and the author of all good things; because his mercy endureth for ever; in his own heart, and in his covenant; his grace and lovingkindness displayed in Christ; the blessings and promises of it, which are the sure mercies of David: these always remain, notwithstanding the unworthiness of his people; and though he hides his face sometimes from them, and chastises them; see Psalm 106:1; the goodness and mercy of God were seen in setting David on the throne; and abundantly more in giving Christ to be the Saviour of his people; for both which thanks should be given, and the kindness acknowledged, by the persons mentioned in the following verses.

Let Israel now say, that his mercy endureth for ever. Let such who have had an experience of it acknowledge and declare it to others; not only believe in it with their hearts, and privately give thanks for it, but with the mouth make confession of it to the glory of divine grace; not only literal Israel, whom the Lord brought out of Egypt, led and fed in the wilderness, and settled in the land of Canaan; and to whom the law and the services of God, the covenants and promises, word and ordinances, belonged; and who now were so happy under the government of such a king as David; but also the spiritual Israel of God, the whole Israel of God, Jews and Gentiles, under the Gospel dispensation; the Israel whom God has chosen, Christ has redeemed, and the Spirit effectually calls and sanctifies; such who are Israelites indeed, who have been encouraged to hope in the Lord, and in his mercy, and are made partakers of it; these should speak of the grace and mercy of God, and the continuance of it, for the encouragement of others.

Let the house of Aaron now say, that his mercy endureth for ever. The priests and Levites that blessed the people, and taught them the knowledge of divine things; but not these literally, at least not only these, since the priesthood of Aaron is changed, and the law of it abrogated, and all believers are now priests unto God, and offer up spiritual sacrifices to him; and particularly the sacrifice of praise for his grace and mercy, the perpetuity of which they should publish and proclaim all abroad.

Let them now that fear the Lord say, that his mercy endureth for ever. Not the proselytes to the Jewish religion only, but all that feared the Lord among all people, as Aben Ezra observes; such as fear the Lord and his goodness, and have had an experience of his grace and mercy, which has caused them to fear him; and to whom the mercy of God is great, and on whom it is from everlasting to everlasting; and therefore should speak well of it, and set their seal to it, that it abides for ever; see Psalm 103:11.

I called upon the Lord in distress,.... Or "out of that strait" (q); when David was encompassed by Saul and his men, or when at the court of Achish, or when his own people talked of stoning him. As this may respect the Messiah, it may design his distresses in the garden, when surrounded with sorrow, and being in an agony prayed the more earnestly, and his sweat was as it were great drops of blood; and may be applied to his members, as it often is their case to be in distress, straits and difficulties, through outward afflictions and pressures, inward corruptions, temptations, and desertions, and through the low exercise of grace; when they are as it were imprisoned, and so straitened they cannot come forth in the free exercise of it; at all which seasons prayer is necessary; and nothing is more proper than to call upon the Lord, which is both duty and privilege, and often attended with success, as follows; the Lord answered me, and set me in a large place; as he did David, when he delivered him from all his troubles, placed him on the throne of Israel, and gave him rest from all his enemies round about; see Psalm 31:8. And so he did the Messiah, when he raised him from the dead, received him to heaven, where he sits at the right of God in human nature: this is a large place indeed, large enough for the innumerable company of angels, and for all the saints, for whom everlasting habitations and mansions of bliss are preparing by him; and which is the glories liberty of the children of God; see Psalm 18:19; and these also, upon calling on the Lord in distress, are heard and answered, and brought into large places, where they walk at liberty; so at first conversion, when distressed about their souls, and cry for help, they are answered and brought out of the pit, and have their feet set upon a rock and their goings established; and when at other times their grace is drawn forth into exercise, their souls are enlarged in duty, are favoured with large views of the love of God, with an increase of spiritual light, knowledge, peace, and joy; and are delivered from their troubles, and out of the hands of their enemies. Or it may be rendered, "the Lord answered me largely" (r); as he did Solomon, when he gave him more than he asked for; and as he does his people, when he gives them a sufficiency, and an abundance of his grace, and even not only above their deserts, but above their thoughts and expectations; see Ephesians 3:20. (q) "ex ipso angore", Junius & Tremellius; "ex illa angustia", Michaelis. (r) "in latitudine", V. L. Pagninus, Montanus, Munster, Musculus, Cocceius, Michaelis.

The Lord is on my side,.... Or "for me" (s); he was on the side of David, hence all his prosperity and victories, the wonderful things done by him, his exaltation to the throne, and the establishment of it; and so he was on the side of Christ, he was near unto him, at his right hand, to guide, direct, and assist him as man; and he is likewise on the side of his people, to fight their battles for them, to support them under all their afflictions, to supply all their wants, to deliver them from all evil, to carry on the work of grace in their souls, and to bring them to glory, The Targum is, "the Word of the Lord is for my help.'' I will not fear: what can man do unto me? David did not; he was not afraid of ten thousands of men, no, not of a whole army that encamped against him, God being for him, the strength of his life, and his salvation, Psalm 3:6; nor did the Messiah; he was not afraid of Herod when he was told he would kill him; nor of the high priests, Scribes and Pharisees, though he knew he should fall into their hands, and they would deliver him to the Gentiles, to be scourged and crucified; nor of Judas and his band of men, who came to take him; nor of Pilate his judge, who had no power against him but what was given him. Nor have the saints any reason to fear what man can do unto them, when grace is in exercise; for what is man to God, who is but flesh, and that flesh grass? Nor can he do anything without a divine permission; is often frustrated in his attempt; and what he is suffered to do is overruled for good; and the utmost he can do is to kill the body; he cannot destroy the soul, or hinder the happiness of it; see Psalm 56:4. (s) "pro me", Musculus, Michaelis.

The Lord taketh my part with them that help me,.... With the four hundred men that were with David, and stood by him in his troubles, 1 Samuel 22:2; see Psalm 54:4; and with those who ministered unto Christ as man, Luke 8:3. Or, "the Lord is for me, with" or "among my helpers" (t); he is the principal helper, he is one for all; he is in the room and stead of other helpers; having him, there is no need of any other: the Lord is the only helper of his people, vain is the help of man; he helps them out of all their troubles and difficulties, in the exercise of every grace, and in the discharge of every duty; he helps them to all their mercies temporal and spiritual, to grace here, and glory hereafter. The Targum is, "the Word of the Lord is to help me;'' therefore shall I see my desire upon them that hate me; see "vengeance" on them, as the Targum; which was desired by David, by the Messiah, and by the saints; not for the sake of that itself, but for the glory of divine justice. David saw this, Psalm 54:7; so will the Messiah, when all his enemies, that will not have him to reign over them, will be slain before him; and so will the people of God, when antichrist is destroyed. (t) "pro me est cum iis qui auxiliantur mihi", Vatablus; so Cocceius, Gejerus.

It is better to trust in the Lord,.... This, with what follows in Psalm 118:9, is the conclusion from the above premises and experience; it is good to trust in the Lord; such enjoy peace, are in safety, shall not want any good thing, nor ever be ashamed and confounded: the Targum is, "it is better to trust in the Word of the Lord;'' than to put confidence in man; it is not good to put confidence in man at all; it is trusting to a broken staff, to a mere shadow, which can yield no support or relief: it is best to trust in the Lord; he is able to help, as well as willing; he is faithful to his word, and unchangeable in his promises; whereas man, though he may have a will to help, oftentimes has it not in his power; and when it is in his power, and has promised it, he disappoints, being changeable or unfaithful. Wherefore trust not in man, but in the Lord; yea, cursed is the man that trusts in man; see Jeremiah 17:5.

It is better to trust in the Lord,.... The Targum is, "in the Word of the Lord.'' This is repeated for the sake of what follows: than to put confidence in princes; who have greater ability to help, and whose honour should engage them to keep their word; and yet it is better to trust in the Lord than in them; see Psalm 146:3. Two different words being used in this verse and Psalm 118:8; for trust and confidence, Jarchi has observed, that the one signifies a lesser, the other a stronger confidence; as if the sense was this, "It is better lightly to trust in the Lord than to put the strongest confidence in men and princes." But the observation is scarcely solid enough.

All nations compassed me about,.... Not all the nations of the world, but all the neighbouring nations about Judea; as the Philistines, Moabites, Ammonites, Amalekites, and Syrians; and these not all at one time, but sometimes one, and sometimes another, whom David fought with and subdued: and these, applied to Christ, design Herod and Pontius Pilate, with the Gentiles and the people of Israel; who were gathered together against him, to do what God had determined should be done, Acts 4:27; see Psalm 22:12. And this is sometimes the case of the church and people of God: at the first setting up of the interest of Christ, the whole world was against it; and in such circumstances was the church of Christ, when the whole world wondered after the beast, the Romish antichrist; as it will be when the kings of the earth and of the whole world will be gathered to the battle at Armageddon; and also when the Gog and Magog army shall compass the camp of the saints and the beloved city; see Revelation 13:3; and so Jarchi interprets this of Gog and Magog. Yea, it is applicable to particular believers, who are attacked by Satan, the god of this world; and who are hated and persecuted by the men of it in general; and who are beset on all hands, at times, with the temptations of the devil, and the corruptions of their own hearts, and the snares of the world; that it is as if all nations compassed them about; but in the name of the Lord will I destroy them; that is, calling upon the name of the Lord; as Asa, Jehoshaphat, and others did besides David: or trusting in the name of the Lord; and so the Targum, "in the name of the Word of the Lord I trusted, therefore will I cut them off.'' Or, going forth in the name and strength of the Lord, as David did against Goliath; and so against all nations that gathered together against him, whose armies he vanquished and destroyed, and made the nations tributary to him. Thus our Lord Jesus Christ, his antitype, as Mediator stood in the strength and in the majesty of the name of the Lord, calling upon him to glorify him; and, trusting in his help and power, he attacked all his and our enemies, and obtained an entire victory over them, to the utter demolition of them; sin, Satan, the world, death, and hell. The word (u) used has the signification of concision or circumcision; and may have a peculiar regard to the Jews, who boasted of their circumcision, and were the implacable enemies of Christ; and who were destroyed by him, when wrath came upon them to the uttermost. (u) "concidebam eos", Piscator; "concidam eos", Schmidt.

They compassed me about; yea, they compassed me about,.... Which is repeated not only for the confirmation of, it, but to denote the frequency and fury of their attacks, and their obstinate persisting therein; See Gill on Psalm 118:10; but in the name of the Lord I will destroy them; which also is repeated to show the strength of his faith, and the continuance of it, notwithstanding his numerous enemies, and their violent efforts against him.

They compassed me about like bees,.... In great numbers (w); as a swarm of bees, which, being irritated and provoked, will fly upon persons in a body, and with great fury; to which the Amorites and the Assyrian army were compared, Deuteronomy 1:44. They will attack horses and kill them, as Aristotle (x) says; and places besieged have been delivered by throwing out hives of bees among the besiegers (y): and yet as they are feeble creatures, so by striking they lose their sting; and either die very quickly, or however become useless. All which denotes the numbers of the enemies of David and of Christ, and of his church and people, and the wrath and fury of them against them, as well as their fruitless and unsuccessful attempts upon them; for though they rage, what they contrive and endeavour to put in execution are vain things, and in the issue end in their own ruin and destruction; they are quenched as the fire of thorns; which make a blaze, a noise, for a while; but are soon consumed, and leave only a few ashes behind. Wicked men are often compared to thorns, they being like them, unfruitful in themselves, unprofitable to others, harmful to the saints, and whose end is to be burnt; and whose destruction is certain and sudden, and easily effected as the burning of thorns; see Psalm 58:9, Ecclesiastes 7:6. The Targum renders it, "they burned as fire among thorns;'' which is easily kindled and soon quenched: and so the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions; as if it was expressive of their wrath and fury, which was soon over; which agrees with what follows: for; or "but", or "verily" (z), in the name of the Lord I will destroy them; See Gill on Psalm 118:10 and See Gill on Psalm 118:11. (w) , Homer. Iliad. 2. v. 87, Vid. Virgil. Aeneid. 12. v. 587. (x) Hist. Animal. l. 9. c. 40. (y) Vid. Dieteric. Antiqu. Biblic. p. 478. (z) "sed", Junius & Tremellius, Piscator; "certe utique", Polus; "quod certissime", Michaelis.

Thou hast thrust sore at me, that I might fall,.... Or "pushing, thou hast pushed me (a), that I might fall": an apostrophe to some particular enemy, as Saul was to David; who thrust sore at him to take away his life, by casting a javelin at him; speaking to his servants to kill him; sending messengers to watch his house and slay him, and by, pursuing him from place to place. And such an one was Judas to Christ, who lifted up his heel against him, and betrayed him into the hands of his enemies; or the devil in him, and by him; and who thrust sore at Christ by others; by Herod in his infancy, who sought to take away his life; and by the Scribes and Pharisees, who attempted it in different ways, and at last got him nailed to the cross; as well as Satan thrust sore at him, by his temptations in the wilderness, and when in his agonies in the garden, and when on the cross: and so the same enemy thrusts sore at the members of Christ, to cause them to fall from him, and the steadfastness of their faith in him to fail; that they may fall into temptation, and by it into sin, and that finally and totally, and into hell itself, could he obtain it; but the Lord helped me; helped David, so that he perished not by the hand of Saul, he sometimes feared he should; helped Christ, as man and Mediator, in the day of salvation, and raised him from the dead, and gave him glory: and he helps his people against all their enemies; holds them with his right hand; helps them to fight against them; maintains his own work of grace in them, and keeps them from a total and final falling away, by his power unto salvation. The Targum is, "the Word of the Lord helped me.'' (a) "impellendo impulisti me", Pagninus, Montanus, Musculus, Michaelis; "trudendo trusisti me", Cocceius.

The Lord is my strength and song,.... It being in the name of the Lord the enemies of the psalmist were destroyed; and having obtained help of him when sore thrust at, he gives him all the glory, and ascribes nothing to himself. It was the Lord that strengthened him, helped him, and gave him the victory. The Lord is the author and giver of strength, natural and spiritual; he is the "strength" of the hearts and lives of his people, and of their salvation; and therefore is their "song", the matter of it: they sing of his nature and perfections, of his works of providence and grace, of his righteousness and salvation, as follows: and is become my salvation; the author of temporal, spiritual, and eternal salvation; which the psalmist saw his interest in, and was assured of, and therefore sung praise on that account; see Exodus 15:2.

The voice of rejoicing and salvation is in the tabernacles of the righteous,.... In all the dwellings of good men, throughout the land of Israel, was heard nothing but the voice of joy, on account of David's accession to the throne; the deliverance of him from a persecuting Saul, and of them from his real administration; and the victories David obtained over all his enemies: for, "when the righteous are in authority, the people rejoice", Proverbs 29:2. And still much more occasion is there of joy, in the dwelling places of the saints, though but cottages, and in the churches of God, the tabernacles of the most High, on account of the spiritual and eternal salvation Christ is the author of which joy is inwardly felt in the heart, and outwardly expressed by one saint to another; and in vocal prayer to God, and in singing his praises; which may be done in the houses of the saints, as well as in the house of God. What this voice, or the righteous with their voice, expressed in each of their dwelling houses, is as follows; for the word "saying" may be supplied, and the words connected thus: saying, the right hand of the Lord doth valiantly; or "acts powerfully" (b); in helping and assisting David, in protecting and defending him, in raising him to the throne, and in giving him rest from all his enemies; and so in supporting the Messiah, his antitype, as man and Mediator, in his work and under his sufferings; in raising him from the dead, and exalting: him at his right hand; and which was done with his right hand, Acts 2:33. Jarchi refers this joy here expressed to future times, the times of the Messiah: and in an ancient (c) writing of the Jews the right hand of the Lord, three times mentioned in this verse and Psalm 118:16, is interpreted of the Messiah, the sort of David. (b) "agit strenue", Junius & Tremellius, Piscator; so Cocceius. (c) Raya Mehimna in Zohar in Numb. fol. 64. 1.

The right hand of the Lord is exalted,.... Lifted up, very eminent and conspicuous, easily to be observed in the instances before given, and become great and glorious in power; see Exodus 15:6. The power of God is superior to all enemies; and is beyond conception and expression; and is able to do for his people above all they are able to ask or think; the right hand of the Lord doth valiantly: or "acts powerfully". This is repeated for the confirmation of it, and to show how much the righteous were affected with it, and how desirous they were of glorifying of it; "the right hand of the Lord", being three times mentioned, may have respect to the three divine Persons in the Godhead, whose right hand or power is the same: and as the right hand of the Father has done powerfully in the instances given, so the right hand of the Son has worked mightily in vanquishing all enemies, sin, Satan, death, and the world; in obtaining the salvation of his people, and in raising himself from the dead: and so the right hand of the Holy Spirit has wrought powerfully on Christ, on whom he rested as the Spirit of might, and through whom Christ offered himself to God, and by whom he was raised from the dead; and also in the conversion of sinners, and in helping, assisting, strengthening, and protecting the saints.

I shall not die, but live,.... Not that he should never die, David knew he should; but that his present afflictions would not issue in death; or he should not die by the hands of his enemies, he sometimes feared he should; but now believed he should live, as he did, to a good old age: he knew he should live spiritually and eternally, and not die a second death; and so may all true believers and members of Christ say. Yea, these words may be considered as the words of Christ; who, though he came into the world to die, and did die for the sins of his people; yet he knew he should not die before his time, nor should he continue long under the power of death; but should live again, and live for evermore, and not die; death should have no more dominion over him; see Psalm 16:10; and declare the works of the Lord; the wonderful appearances of God in a providential way, and all his marvellous works of grace; as David did, and as all the people of God more or less do; and which is the end of their living; not to eat and drink, and gratify their carnal senses, but to glorify God, by declaring what he has done for themselves and others. So the Messiah declared the name of God, his nature, perfections, mind and will, word and works, among his brethren in the great congregation, Psalm 22:22.

The Lord hath chastened me sore,.... Or, "in chastening hath chastened me" (d). David was exercised with many afflictions; and though these were sore ones to the flesh, yet they were only the chastenings of a Father, and were all in love and for his good; as are all the afflictions of God's people; for whom he loves he chastens. Indeed the chastisement of the Messiah was a proper punishment for sin, and so a sore one indeed; he being the surety of his people, on whom "the chastisement of their peace was laid"; that is, the punishment of their sin, Isaiah 53:5; but he hath not given me over unto death; as yet, or to the power of it, so as to continue under it. This is to be understood in the sense as before; See Gill on Psalm 118:17. (d) "corripiendo corripuit me", Pagninus, Montanus, Cocceius; "castigando castigavit me", Musculus, Vatablus, Michaelis.

Open to me the gates of righteousness,.... The doors of the sanctuary or tabernacle, so called, because none but righteous persons might enter in at them, or who were clean in a ceremonial sense; and because sacrifices of righteousness were here offered. The words are addressed to the porters, or Levites, that kept the doors of the tabernacle, to open them. The Targum is, "open to me the gates of the city of righteousness;'' Jerusalem, so called Isaiah 1:26; the gates of which were opened to David, when he took it from the Jebusites. An emblem of the church or city of God, the gates of which are opened to the righteous to enter into now; and of the New Jerusalem, and of the heavenly glory, into which the saints will have an abundant entrance hereafter; see Isaiah 26:1. Moreover, these may be the words of the Messiah, requiring the gates of heaven to be opened to him by his blood, he having obtained redemption for his people; see Psalm 24:7; I will go in to them, and I will praise the Lord: at the gates of the tabernacle David entered, and praised the Lord for his deliverance and salvation, and for the many favours and honours bestowed on him; and in the church of God do the saints praise him, as they will do in heaven to all eternity; and where Christ, as man, is praising his divine Father, Psalm 22:22.

This gate of the Lord, into which the righteous shall enter. This seems to be spoken by some other person or persons, distinct from David and the Messiah, pointing at some particular and principal gate, upon hearing the above word: by which is meant, not the gate of the house of the sanctuary of the Lord, as the Targum; but the Messiah himself, afterwards spoken of as the stone rejected by the builders, and made the head of the corner; who is the way of access to God; the door into the church or sheepfold; the strait gate that leads to eternal life; by which none but righteous persons enter into heaven; even such who are made righteous, through the imputation of his righteousness to them; see John 10:1.

I will praise thee, for thou hast heard me,.... Here the psalmist reassumes his part in this song, and determines to praise the Lord for hearing him when in distress, and when he was encompassed with his enemies, and for delivering him out of their hands; and art become my salvation; the author of it, and therefore deserving of praise; and who is no other than the Messiah Jesus, who is described in the next verse.

The stone which the builders refused,.... This is not Zerubabel, according to the sense of some Jews, as Theodoret suggests; nor the people of Israel, as Jarchi and Kimchi; nor David, as the Targum, which paraphrases the words, "the child the builders despised was among the sons of Jesse, and deserved to be appointed a king and a governor.'' He doubtless was a type of Christ, and there was some shadow of what is here said in him: he was refused by all the tribes but Judah; Ishbosheth, the son of Saul, was set upon the throne, though afterwards all Israel and Judah united in making David king, 2 Samuel 2:8. But the Messiah is intended, as some ancient Jewish writers (e) own, and Jarchi himself elsewhere (f) confesses; and which is certain from the quotation and application of this passage to Christ, in Matthew 21:42, Acts 4:11; who is compared to a stone for his strength and duration; and because of his usefulness in the spiritual building of the church, as a foundation and corner stone; See Gill on Matthew 21:42. Him the Jewish builders refused; their political ones, their rulers, that believed not on him; the princes of this world, that rose up against him and crucified him; even those who were the support of their civil state, and the maintainers of it: but more especially their ecclesiastical builders, the chief priests, Scribes, and Pharisees, who built the people, or directed them to build on their carnal privileges, the traditions of the elders, and their own legal righteousness. These refused to receive Jesus as the Messiah, and to believe in him; they refused to own and honour him as King of Zion; they refused his doctrines and ordinances; they refused to hear him preach, or suffer others to hear him; they refused to make use of him in the spiritual building, either to preach him themselves, or allow others to do it; they rejected him with contempt; they set him at nought, and preferred a thief and a robber to him; is become the head stone of the corner; Christ is the corner stone, that unites elect angels and elect men together, Jews and Gentiles, Old and New Testament saints, saints above and below, saints in all ages and places; and he is the head stone, or chief corner stone, for strength and beauty, and the head of the corner; or of persons most eminent, who are sometimes called the corner, Judges 20:2. Christ is exalted above all; he is the head of principalities and powers, the angels; he is made higher than the kings of the earth; and is the head of the body, the church, an head both of eminence and influence. (e) Zohar in Exod. fol. 93. 3. Vid. Tikkune Zohar, Correct. 5. fol. 15. 2.((f) Comment. in Mic. v. 2.

This is the Lord's doing,.... This stone is from the Lord, Genesis 49:24; it is of his choosing, appointing, and laying: the rejection of it by the builders is through his permission and will; they did no other things than what his hand and counsel determined should be done, Acts 2:23; and the exaltation of it, or the making it the head of the corner, was of him; he highly exalted him at his right hand, above every name, creature, and thing; it is marvellous in our eyes; the stone itself is wonderful to look at, for its beauty, strength, and usefulness; the wisdom, love, care, and power of God, in laying it, are astonishing; the distinguishing grace of God in selecting some stones out of the common quarry, making them lively stones, and building them on this foundation stone, is exceeding marvellous: and so are both the rejection and exaltation of it; that so precious a stone should be refused, and, when treated with so much neglect and contempt, should be exalted. The Targum is, "from the Lord was this, said the builders; this is marvellous in our sight, said the sons of Jesse.''

This is the day which the Lord hath made,.... Famous and remarkable for the above events. Meaning either the day of Christ's entrance into Jerusalem, in order to be delivered up to the Jews, and suffer and die in the place of his people; to which the following words agree: or the day of his resurrection (g) from the dead; when God gave him glory, and was matter of joy to those for whose justification he rose; or the Lord's day, kept in commemoration of it: or rather the whole Gospel dispensation, made a bright day by the sun of righteousness; and which is the now present day of salvation; we will rejoice and be glad in it; because of the blessings of grace, peace, pardon, righteousness, and salvation, which came through the humiliation and exaltation of Christ, and are published in the everlasting Gospel. The Targum is, "this day the Lord hath made, said the builders; let us rejoice and be glad in it, said the sons of Jesse.'' (g) So Suidas in voce which he observes fell on March 25.

We have here an illustrious prophecy of the humiliation and exaltation of our Lord Jesus, his sufferings, and the glory that should follow. Peter thus applies it directly to the chief priests and scribes, and none of them could charge him with misapplying it, Act 4:11. Now observe here, I. The preface with which this precious prophecy is introduced, Psa 118:19-21. 1. The psalmist desires admission into the sanctuary of God, there to celebrate the glory of him that cometh in the name of the Lord: Open to me the gates of righteousness. So the temple-gates are called, because they were shut against the uncircumcised, and forbade the stranger to come nigh, as the sacrifices there offered are called sacrifices of righteousness. Those that would enter into communion with God in holy ordinances must become humble suitors to God for admission. And when the gates of righteousness are opened to us we must go into them, must enter into the holiest, as far as we have leave, and praise the Lord. Our business within God's gates is to praise God; therefore we should long till the gates of heaven be opened to us, that we may go into them to dwell in God's house above, where we shall be still praising him. 2. He sees admission granted him (Psa 118:20): This is the gate of the Lord, the gate of his appointing, into which the righteous shall enter; as if he had said, "The gate you knocked at is opened, and you are welcome. Knock, and it shall be opened unto you." Some by this gate understand Christ, by whom we are taken into fellowship with God and our praises are accepted; he is the way; there is no coming to the Father but by him (Joh 14:6), he is the door of the sheep (Joh 10:9); he is the gate of the temple, by whom, and by whom only, the righteous, and they only, shall enter, and come into God's righteousness, as the expression is, Psa 69:27. The psalmist triumphs in the discovery that the gate of righteousness, which had been so long shut, and so long knocked at, was now at length opened. 3. He promises to give thanks to God for this favour (Psa 118:21): I will praise thee. Those that saw Christ's day at so great a distance saw cause to praise God for the prospect; for in him they saw that God had heard them, had heard the prayers of the Old Testament saints for the coming of the Messiah, and would be their salvation. II. The prophecy itself, Psa 118:22, Psa 118:23. This may have some reference to David's preferment; he was the stone which Saul and his courtiers rejected, but was by the wonderful providence of God advanced to be the headstone of the building. But its principal reference is to Christ; and here we have, 1. His humiliation. He is the stone which the builders refused; he is the stone cut out of the mountain without hands, Dan 2:34. He is a stone, not only for strength, and firmness, and duration, but for life, in the building of the spiritual temple; and yet a precious stone (Pe1 2:6), for the foundation of the gospel-church must be sapphires, Isa 54:11. This stone was rejected by the builders, by the rulers and people of the Jews (Act 4:8, Act 4:10, Act 4:11); they refused to own him as the stone, the Messiah promised; they would not build their faith upon him nor join themselves to him; they would make no use of him, but go on in their building without him; they denied him in the presence of Pilate (Act 3:13) when they said, We have no king but Caesar. They trampled upon this stone, threw it among the rubbish out of the city; nay, they stumbled at it. This was a disgrace to Christ, but it proved the ruin of those that thus made light of him. Rejecters of Christ are rejected of God. 2. His exaltation. He has become the headstone of the corner; he is advanced to the highest degree both of honour and usefulness, to be above all, and all in all. He is the chief corner-stone in the foundation, in whom Jew and Gentile are united, that they may be built up one holy house. He is the chief top-stone in the corner, in whom the building is completed, and who must in all things have the pre-eminence, as the author and finisher of our faith. Thus highly has God exalted him, because he humbled himself; and we, in compliance with God's design, must make him the foundation of our hope, the centre of our unity, and the end of our living. To me to live is Christ. 3. The hand of God in all this: This is the Lord's doing; it is from the Lord; it is with the Lord; it is the product of his counsel; it is his contrivance. Both the humiliation and the exaltation of the Lord Jesus were his work, Act 2:23; Act 4:27, Act 4:28. He sent him, sealed him; his hand went with him throughout his whole undertaking, and from first to last he did his Father's will; and this ought to be marvellous in our eyes. Christ's name is Wonderful; and the redemption he wrought out is the most amazing of all God's works of wonder; it is what the angels desire to look into, and will be admiring to eternity; much more ought we to admire it, who owe our all to it. Without controversy, great is the mystery of godliness. III. The joy wherewith it is entertained and the acclamations which attend this prediction. 1. Let the day be solemnized to the honour of God with great joy (Psa 118:24): This is the day the Lord has made. The whole time of the gospel-dispensation, that accepted time, that day of salvation, is what the Lord has made so; it is a continual feast, which ought to be kept with joy. Or it may very fitly be understood of the Christian sabbath, which we sanctify in remembrance of Christ's resurrection, when the rejected stone began to be exalted; and so, (1.) Here is the doctrine of the Christian sabbath: It is the day which the Lord has made, has made remarkable, made holy, has distinguished from other days; he has made it for man: it is therefore called the Lord's day, for it bears his image and superscription. (2.) The duty of the sabbath, the work of the day that is to be done in his day: We will rejoice and be glad in it, not only in the institution of the day, that there is such a day appointed, but in the occasion of it, Christ's becoming the head of the corner. This we ought to rejoice in both as his honour and our advantage. Sabbath days must be rejoicing days, and then they are to us as the days of heaven. See what a good Master we serve, who, having instituted a day for his service, appoints it to be spent in holy joy. 2. Let the exalted Redeemer be met, and attended, with joyful hosannas, Psa 118:25, Psa 118:26. (1.) Let him have the acclamations of the people, as is usual at the inauguration of a prince. Let every one of his loyal subjects shout for joy, Save now, I beseech thee, O Lord! This is like Vivat rex - Long live the king, and expresses a hearty joy for his accession to the crown, an entire satisfaction in his government, and a zealous affection to the interests and honour of it. Hosanna signifies, Save now, I beseech thee. [1.] "Lord, save me, I beseech thee; let this Saviour be my Saviour, and, in order to that, my ruler; let me be taken under his protection and owned as one of his willing subjects. His enemies are my enemies; Lord, I beseech thee, save me from them. Send me an interest in that prosperity which his kingdom brings with it to all those that entertain it. Let my soul prosper and be in health, in that peace and righteousness which his government brings, Psa 72:3. Let me have victory over those lusts that war against my soul, and let divine grace go on in my heart conquering and to conquer." [2.] "Lord, preserve him, I beseech thee, even the Saviour himself, and send him prosperity in all his undertakings; give success to his gospel, and let it be mighty, through God, to the pulling down of strong-holds and reducing souls to their allegiance to him. Let his name be sanctified, his kingdom come, his will be done." Thus let prayer be made for him continually, Psa 72:15. On the Lord's day, when we rejoice and are glad in his kingdom, we must pray for the advancement of it more and more, and its establishment upon the ruins of the devil's kingdom. When Christ made his public entry into Jerusalem he was thus met by his well-wishers (Mat 21:9): Hosanna to the Son of David; long live King Jesus; let him reign for ever. (2.) Let the priests, the Lord's ministers, do their part in this great solemnity, Psa 118:26. [1.] Let them bless the prince with their praises: Blessed is he that cometh in the name of the Lord. Jesus Christ is he that cometh - ho erchomenos, he that was to come and is yet to come again, Rev 1:8. He comes in the name of the Lord, with a commission from him, to act for him, to do his will and to seek his glory; and therefore we must say, Blessed be he that cometh; we must rejoice that he has come; we must speak well of him, admire him, and esteem him highly, as one we are eternally obliged to, call him blessed Jesus, blessed for ever, Psa 45:2. We must bid him welcome into our hearts, saying, "Come in, thou blessed of the Lord; come in by thy grace and Spirit, and take possession of me for thy own." We must bless his faithful ministers that come in his name, and receive them for his sake, Isa 52:7; Joh 13:20. We must pray for the enlargement and edification of his church, for the ripening of things for his second coming, and then that he who has said, Surely I come quickly, would even so come. [2.] Let them bless the people with their prayers: We have blessed you out of the house of the Lord. Christ's ministers are not only warranted, but appointed to pronounce a blessing, in his name, upon all his loyal subjects that love him and his government in sincerity, Eph 6:24. We assure you that in and through Jesus Christ you are blessed; for he came to bless you. "You are blessed out of the house of the Lord, that is, with spiritual blessings in heavenly places (Eph 1:3), and therefore have reason to bless him who has thus blessed you." 3. Let sacrifices of thanksgiving be offered to his honour who offered for us the great atoning sacrifice, Psa 118:27. Here is, (1.) The privilege we enjoy by Jesus Christ: God is the Lord who has shown us light. God is Jehovah, is known by that name, a God performing what he has promised and perfecting what he has begun, Exo 6:3. He has shown us light, that is, he has given us the knowledge of himself and his will. He has shined upon us (so some); he has favoured us, and lifted up upon us the light of his countenance; he has given us occasion for joy and rejoicing, which is light to the soul, by giving us a prospect of everlasting light in heaven. The day which the Lord has made brings light with it, true light. (2.) The duty which this privilege calls for: Bind the sacrifice with cords, that, being killed, the blood of it may be sprinkled upon the horns of the altar, according to the law; or perhaps it was the custom (though we read not of it elsewhere) to bind the sacrifice to the horns of the altar while things were getting ready for the slaying of it. Or this may have a peculiar significancy here; the sacrifice we are to offer to God, in gratitude for redeeming love, is ourselves, not to be slain upon the altar, but living sacrifices (Rom 12:1), to be bound to the altar, spiritual sacrifices of prayer and praise, in which our hearts must be fixed and engaged, as the sacrifice was bound with cords to the horns of the altar, not to start back. 4. The psalmist concludes with his own thankful acknowledgments of divine grace, in which he calls upon others to join with him, Psa 118:28, Psa 118:29. (1.) He will praise God himself, and endeavour to exalt him in his own heart and in the hearts of others, and this because of his covenant-relation to him and interest in him: "Thou art my God, on whom I depend, and to whom I am devoted, who ownest me and art owned by me; and therefore I will praise thee." (2.) He will have all about him to give thanks to God for these glad tidings of great joy to all people, that there is a Redeemer, even Christ th…

5. distress —literally, "straits," to which "large place" corresponds, as in Ps 4:1 ; 31:8 .

8, 9. Even the most powerful men are less to be trusted than God.

10-12. Though as numerous and irritating as bees [ Ps 118:12 ], by God's help his enemies would be destroyed.

12. as the fire of thorns —suddenly. in the name, &c.—by the power ( Ps 20:5 ; 124:8 ).

13-16. The enemy is triumphantly addressed as if present.

15. rejoicing and salvation —the latter as cause of the former.

16. right hand … is exalted —His power greatly exerted.

17, 18. He would live, because confident his life would be for God's glory.

24. This is the day —or period distinguished by God's favor of all others.