1 Give thanks to Jehovah, for He is good,
For His lovingkindness endures for ever.
2 O let Israel say,
That His lovingkindness endures for ever.
3 O let the house of Aaron say,
That His lovingkindness endures for ever.
4 O let those who fear Jah say,
That His lovingkindness endures for ever.
5 Out of the strait place I called on Jah,
Jah answered me [by bringing me out] into an open place.
6 Jehovah is for me, I will not fear,
What can man do to me?
7 Jehovah is for me, as my helper,
And I shall gaze on my haters.
8 Better is it to take refuge in Jehovah
Than to trust in man.
9 Better is it to take refuge in Jehovah
Than to trust in princes.
10 All nations beset me round about;
In the name of Jehovah will I cut them down.
11 They have beset me round about, yea, round about beset me;
In the name of Jehovah will I cut them down.
12 They beset me round about like bees,
They were extinguished like a thorn fire;
In the name of Jehovah will I cut them down.
13 Thou didst thrust sore at me that I might fall,
But Jehovah helped me.
14 Jah is my strength and song,
And He is become my salvation.
15 The sound of shrill shouts of joy and salvation is [heard] in
the tents of the righteous;
The right hand of Jehovah does prowess.
16 The right hand of Jehovah is exalted,
The right hand of Jehovah does prowess.
17 I shall not die, but live,
And I tell forth the works of Jah.
18 Jah has chastened me sore,
But to death He has not given me up.
19 Open ye to me the gates of righteousness,
I will go in by them, I will thank Jah.
20 This is the gate of Jehovah:
The righteous may go in by it.
21 I will thank Thee, for Thou hast answered me,
And art become my salvation.
22 The stone [which] the builders rejected
Is become the head [stone] of the corner.
23 From Jehovah did this come to pass,
It is wonderful in our eyes.
24 This is the day [which] Jehovah has made,
Let us leap for joy and be glad in it.
25 O, I beseech Thee, Jehovah, save, I beseech;
O, I beseech Thee, Jehovah, give prosperity.
26 Blessed be he that comes in the name of Jehovah,
We bless you from the house of Jehovah.
27 Jehovah is God, and He has given us light;
Order the bough-bearing procession,--
To the horns of the altar!
28 My God art Thou, and I will thank Thee,
My God, I will exalt Thee.
29 Give thanks to Jehovah, for He is good,
For His lovingkindness endures for ever.
This is unmistakably a psalm for use in the Temple worship, and
probably meant to be sung antiphonally, on some day of national
rejoicing (ver. 24). A general concurrence of opinion points to the
period of the Restoration from Babylon as its date, as in the case
of many psalms in this Book V., but different events connected with
that restoration have been selected. The psalm implies the completion
of the Temple, and therefore shuts out any point prior to that.
Delitzsch fixes on the dedication of the Temple as the occasion; but
the view is still more probable which supposes that it was sung on
the great celebration of the Feast of Tabernacles, recorded in Neh.
viii. 14-18. In later times ver. 25 was the festal cry raised while
the altar of burnt-offering was solemnly compassed, once on each of
the first six days of the Feast of Tabernacles, and seven times on
the seventh. This seventh day was called the "Great Hosanna; and not
only the prayers at the Feast of Tabernacles, but even the branches
of osiers (including the myrtles), which are bound to the palm branch
(_Lulab_), were called Hosannas" (Delitzsch). The allusions in the
psalm fit the circumstances of the time in question. Stier, Perowne,
and Baethgen concur in preferring this date: the last-named critic,
who is very slow to recognise indications of specific dates, speaks
with unwonted decisiveness, when he writes, "I believe that I can
say with certainty, Psalm cxviii. was sung for the first time at
the Feast of Tabernacles in the year 444 B.C." Cheyne follows his
usual guides in pointing to the purification and reconstruction of
the Temple by Judas Maccabæus as "fully adequate to explain alike
the tone and the expressions." He is "the terrible hero," to whose
character the refrain, "In the name of Jehovah I will cut them down,"
corresponds. But the allusions in the psalm are quite as appropriate
to any other times of national jubilation and yet of danger, such as
that of the Restoration, and Judas the Maccabee had no monopoly of
the warrior trust which flames in that refrain.
Apparently the psalm falls into two halves, of which the former
(vv. 1-16) seems to have been sung as a processional hymn while
approaching the sanctuary, and the latter (vv. 17-29), partly at the
Temple gates, partly by a chorus of priests within, and partly by the
procession when it had entered. Every reader recognises traces of
antiphonal singing; but it is difficult to separate the parts with
certainty. A clue may possibly be found by noting that verses marked
by the occurrence of "I," "me," and "my" are mingled with others more
impersonal. The personified nation is clearly the speaker of the
former class of verses, which tells a connected story of distress,
deliverance, and grateful triumph; while the other less personal
verses generalise the experience of the first speaker, and sustain
substantially the part of the chorus in a Greek play. In the first
part of the psalm we may suppose that a part of the procession sang
the one and another portion the other series; while in the second
part (vv. 17-29) the more personal verses were sung by the whole
_cortège_ arrived at the Temple, and the more generalised other part
was taken by a chorus of priests or Levites within the sanctuary.
This distribution of verses is occasionally uncertain, but on the
whole is clear, and aids the understanding of the psalm.
First rings out from the full choir the summons to praise, which
peculiarly belonged to the period of the Restoration (Ezra iii. 11;
Psalms cvi. 1, cvii. 1). As in Psalm cxv., three classes are called
on: the whole house of Israel, the priests, and "those who fear
Jehovah"--_i.e._, aliens who have taken refuge beneath the wings of
Israel's God. The threefold designation expresses the thrill of joy
in the recovery of national life; the high estimate of the priesthood
as the only remaining God-appointed order, now that the monarchy
was swept away; and the growing desire to draw the nations into the
community of God's people.
Then, with ver. 5, the single voice begins. His experience, now to
be told, is the reason for the praise called for in the previous
verses. It is the familiar sequence reiterated in many a psalm and
many a life,--distress, or "a strait place" (Psalm cxvi. 3), a cry
to Jehovah, His answer by enlargement, and a consequent triumphant
confidence, which has warrant in the past for believing that no hand
can hurt him whom Jehovah's hand helps. Many a man passes through
the psalmist's experience without thereby achieving the psalmist's
settled faith and power to despise threatening calamities. We fail
both in recounting clearly to ourselves our deliverances and in
drawing assurance from them for the future. Ver. 5_b_ is a pregnant
construction. He "answered me in [or, into] an open place"--_i.e._,
by bringing me into it. The contrast of a narrow gorge and a wide
plain picturesquely expresses past restraints and present freedom
of movement. Ver. 6 is taken from Psalm lvi. 9, 11; and ver. 7 is
influenced by Psalm liv. 4, and reproduces the peculiar expression
occurring there, "Jehovah is among my helpers,"--on which compare
remarks on that passage.
Vv. 8, 9, are impersonal, and generalise the experience of the
preceding verses. They ring out loud, like a trumpet, and are the
more intense for reiteration. Israel was but a feeble handful. Its
very existence seemed to depend on the caprice of the protecting
kings who had permitted its return. It had had bitter experience of
the unreliableness of a monarch's whim. Now, with superb reliance,
which was felt by the psalmist to be the true lesson of the immediate
past, it peals out its choral confidence in Jehovah with a "heroism
of faith which may well put us to the blush." These verses surpass
the preceding in that they avow that faith in Jehovah makes men
independent of human helpers, while the former verses declared that
it makes superior to mortal foes. Fear of and confidence in man are
both removed by trust in God. But it is perhaps harder to be weaned
from the confidence than to rise above the fear.
The individual experience is resumed in vv. 10-14. The energetic
reduplications strengthen the impression of multiplied attacks,
corresponding with the facts of the Restoration period. The same
impression is accentuated by the use in ver. 11_a_ of two forms of
the same verb, and in ver. 12_a_ by the metaphor of a swarm of angry
bees (Deut. i. 44). Numerous, venomous, swift, and hard to strike
at as the enemies were, buzzing and stinging around, they were but
insects after all, and a strong hand could crush them. The psalmist
does not merely look to God to interpose for him, as in vv. 6, 7, but
expects that God will give him power to conquer by the use of his
own strengthened arm. We are not only objects of Divine protection,
but organs of Divine power. Trusting in the revealed character of
Jehovah, we shall find conquering energy flowing into us from Him,
and the most fierce assaults will die out as quickly as a fire of
dry thorn twigs, which sinks into ashes the sooner the more it
crackles and blazes. Then the psalmist individualises the multitude
of foes, just as the collective Israel is individualised, and brings
assailants and assailed down to two antagonists, engaged in desperate
duel. But a third Person intervenes. "Jehovah helped me" (ver. 13);
as in old legends, the gods on their immortal steeds charged at the
head of the hosts of their worshippers. Thus delivered, the singer
breaks into the ancient strain, which had gone up on the shores of
the sullen sea that rolled over Pharaoh's army, and is still true
after centuries have intervened: "Jah is my strength and song, and He
is become my salvation." Miriam sang it, the restored exiles sang it,
tried and trustful men in every age have sung and will sing it, till
there are no more foes; and then, by the shores of the sea of glass
mingled with fire, the calm victors will lift again the undying "song
of Moses and of the Lamb."
Vv. 15, 16, are probably best taken as sung by the chorus,
generalising and giving voice to the emotions excited by the
preceding verses. The same reiteration which characterised vv. 8,
9, reappears here. Two broad truths are built on the individual
voice's autobiography: namely, that trust in Jehovah and consequent
conformity to His law are never in vain, but always issue in joy; and
that God's power, when put forth, always conquers. "The tents of the
righteous" may possibly allude to the "tabernacles" constructed for
the feast, at which the song was probably sung.
Vv. 17-19 belong to the individual voice. The procession has reached
the Temple. Deeper thoughts than before now mark the retrospect of past
trial and deliverance. Both are recognised to be from Jehovah. It is
He who has corrected, severely indeed, but still "in measure, not to
bring to nothing, but to make capable and recipient of fuller life."
The enemy thrust sore, with intent to make Israel fall; but God's
strokes are meant to make us stand the firmer. It is beautiful that
all thought of human foes has faded away, and God only is seen in all
the sorrow. But His chastisement has wider purposes than individual
blessedness. It is intended to make its objects the heralds of His
name to the world. Israel is beginning to lay to heart more earnestly
its world-wide vocation to "tell forth the works of Jehovah." The
imperative obligation of all who have received delivering help from Him
is to become missionaries of His name. The reed is cut and pared thin
and bored with hot irons, and the very pith of it extracted, that it
may be fit to be put to the owner's lips, and give out music from his
breath. Thus conscious of its vocation and eager to render its due of
sacrifice and praise, Israel asks that "the gates of righteousness" may
be opened for the entrance of the long procession. The Temple doors are
so called, because Righteousness is the condition of entrance (Isa.
xxvi. 2: compare Psalm xxiv.).
Ver. 20 may belong to the individual voice, but is perhaps better
taken as the answer from within the Temple, of the priests or Levites
who guarded the closed doors, and who now proclaim what must be
the character of those who would tread the sacred courts. The gate
(not as in ver. 19, _gates_) belongs to Jehovah, and therefore
access by it is permitted to none but the righteous. That is an
everlasting truth. It is possible to translate, "This is the gate
_to_ Jehovah"--_i.e._, by which one comes to His presence; and that
rendering would bring out still more emphatically the necessity of
the condition laid down: "Without holiness no man shall see the Lord."
The condition is supposed to be met; for in ver. 21 the individual
voice again breaks into thanksgiving, for being allowed once more to
stand in the house of Jehovah. "Thou hast answered me": the psalmist
had already sung that Jah had answered him (ver. 5). "And art become
my salvation": he had already hailed Jehovah as having become such
(ver. 14). God's deliverance is not complete till full communion
with Him is enjoyed. Dwelling in His house is the crown of all His
blessings. We are set free from enemies, from sins and fears and
struggles, that we may abide for ever with Him, and only then do we
realise the full sweetness of His redeeming hand, when we stand in
His presence and commune evermore with Him.
Vv. 22, 23, 24, probably belong to the priestly chorus. They set
forth the great truth made manifest by restored Israel's presence
in the rebuilt Temple. The metaphor is suggested by the incidents
connected with the rebuilding. The "stone" is obviously Israel, weak,
contemptible, but now once more laid as the very foundation stone
of God's house in the world. The broad truth taught by its history
is that God lays as the basis of His building--_i.e._, uses for the
execution of His purposes--that which the wisdom of man despises and
tosses aside. There had been abundant faint-heartedness among even the
restored exiles. The nations around had scoffed at these "feeble Jews,"
and the scoffs had not been without echoes in Israel itself. Chiefly,
the men of position and influence, who ought to have strengthened
drooping courage, had been infected with the tendency to rate low the
nation's power, and to think that their enterprise was destined to
disaster. But now the Temple is built, and the worshippers stand in it.
What does that teach but that all has been God's doing? So wonderful is
it, so far beyond expectation, that the very objects of such marvellous
intervention are amazed to find themselves where they stand. So rooted
is our tendency to unbelief that, when God does what He has sworn
to do, we are apt to be astonished with a wonder which reveals the
greatness of our past incredulity. No man who trusts God ought to be
surprised at God's answers to trust.
The general truth contained here is that of Paul's great saying, "God
hath chosen the weak things of the world that He might put to shame
the things that are strong." It is the constant law, not because
God chooses unfit instruments, but because the world's estimates of
fitness are false, and the qualities which it admires are irrelevant
with regard to His designs, while the requisite qualities are of
another sort altogether. Therefore, it is a law which finds its
highest exemplification in _the_ foundation for God's true temple,
other than which can no man lay. "Israel is not only a figure of
Christ--there is an organic unity between Him and them. Whatever,
therefore, is true of Israel in a lower sense is true in its highest
sense of Christ. If Israel is the rejected stone made the head of the
corner, this is far truer of Him who was indeed rejected of men, but
chosen of God and precious, the corner stone of the one great living
temple of the redeemed" (Perowne).
Ver. 24 is best regarded as the continuation of the choral praise
in vv. 22, 23. "The day" is that of the festival now in process, the
joyful culmination of God's manifold deliverances. It is a day in
which joy is duty, and no heart has a right to be too heavy to leap
for gladness. Private sorrows enough many of the jubilant worshippers
no doubt had, but the sight of the Stone laid as the head of the
corner should bring joy even to such. If sadness was ingratitude
and almost treason then, what sorrow should now be so dense that it
cannot be pierced by the Light which lighteth every man? The joy of
the Lord should float, like oil on stormy waves, above our troublous
sorrows, and smooth their tossing.
Again the single voice rises, but not now in thanksgiving, as might
have been expected, but in plaintive tones of earnest imploring
(ver. 25). Standing in the sanctuary, Israel is conscious of its
perils, its need, its weakness, and so with pathetic reiteration of
the particle of entreaty, which occurs twice in each clause of the
verse, cries for continued deliverance from continuing evils, and
for prosperity in the course opening before it. The "day" in which
unmingled gladness inspires our songs has not yet dawned, fair as
are the many days which Jehovah has made. In the earthly house of
the Lord thanksgiving must ever pass into petition. An unending day
comes, when there will be nothing to dread, and no need for the
sadder notes occasioned by felt weakness and feared foes.
Vv. 26, 27, come from the chorus of priests, who welcome the entering
procession, and solemnly pronounce on them the benediction of
Jehovah. They answer, in His name, the prayer of ver. 25, and bless
the single leader of the procession and the multitudes following. The
use of ver. 26_a_ and of the "Hosanna" (an attempted transliteration
of the Hebrew "Save I beseech") from ver. 25 at Christ's entrance
into Jerusalem probably shows that the psalm was regarded as
Messianic. It is so, in virtue of the relation already referred to
between Israel and Christ. He "cometh in the name of Jehovah" in a
deeper sense than did Israel, the servant of the Lord.
Ver. 27_a_ recalls the priestly benediction (Numb. vi. 25), and
thankfully recognises its ample fulfilment in Israel's history,
and especially in the dawning of new prosperity now. Ver. 27_b_,
_c_, is difficult. Obviously it should be a summons to worship, as
thanksgiving for the benefits acknowledged in _a_. But what is the
act of worship intended is hard to say. The rendering "Bind the
sacrifice with cords, even unto the horns of the altar," has against
it the usual meaning of the word rendered _sacrifice_, which is
rather _festival_, and the fact that the last words of the verse
cannot possibly be translated "_to_ the horns," etc., but must mean
"as far as" or "even up to the horns," etc. There must therefore
be a good deal supplied in the sentence; and commentators differ
as to how to fill the gap. Delitzsch supposes that "the number of
the sacrificial animals is to be so great that the whole space of
the courts of the priests becomes full of them, and the binding of
them has therefore to take place even up to the horns of the altar."
Perowne takes the expression to be a pregnant one for "till [the
victim] is sacrificed and its blood sprinkled on the horns of the
altar." So Hupfeld, following Chaldee and some Jewish interpreters.
Others regard the supposed ellipsis as too great to be natural, and
take an entirely different view. The word rendered _sacrifice_ in the
former explanation is taken to mean a _procession_ round the altar,
which is etymologically justifiable, and is supported by the known
custom of making such a circuit during the Feast of Tabernacles. For
"cords" this explanation would read _branches_ or _boughs_, which
is also warranted. But what does "binding a procession with boughs"
mean? Various answers are given. Cheyne supposes that the branches
borne in the hands of the members of the procession were in some
unknown way used to bind or link them together before they left the
Temple. Baethgen takes "with boughs" as = "bearing boughs," with
which he supposes that the bearers touched the altar horns, for the
purpose of transferring to themselves the holiness concentrated
there. Either explanation has difficulties,--the former in requiring
an unusual sense for the word rendered _sacrifice_; the latter in
finding a suitable meaning for that translated _bind_. In either
_c_ is but loosely connected with _b_, and is best understood as
an exclamation. The verb rendered _bind_ is used in 1 Kings xx.
14, 2 Chron. xiii. 3, in a sense which fits well with "procession"
here--_i.e._, that of marshalling an army for battle. If this meaning
is adopted, _b_ will be the summons to order the bough-bearing
procession, and _c_ a call to march onwards, so as to encircle
the altar. This meaning of the obscure verse may be provisionally
accepted, while owning that our ignorance of the ceremonial referred
to prevents complete understanding of the words.
Once more Miriam's song supplies ancient language of praise for
recent mercies, and the personified Israel compasses the altar with
thanksgiving (ver. 28). Then the whole multitude, both of those who
had come up to the Temple and of those who had welcomed them there,
join in the chorus of praise with which the psalm begins and ends,
and which was so often pealed forth in those days of early joy for
the new manifestations of that Lovingkindness which endures through
all days, both those of past evil and those of future hoped-for good.