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PSALM 117 COMME TARY
EDITED BY GLE PEASE
I TRODUCTIO
SPURGEO , "SUBJECT. This Psalm, which is very little in its letter, is exceedingly
large in its spirit; for, bursting beyond all bounds of race or nationality, it calls upon
all mankind to praise the name of the Lord. In all probability it was frequently used
as a brief hymn suitable for almost every occasion, and especially when the time for
worship was short. Perhaps it was also sung at the commencement or at the close of
other Psalms, just as we now use the doxology. It would have served either to open a
service or to conclude it. It is both short and sweet. The same divine Spirit which
expatiates in the 119th, here condenses his utterances into two short verses, but yet
the same infinite fullness is present and perceptible. It may be worth noting that this
is at once the shortest chapter of the Scriptures and the central portion of the whole
Bible.
ELLICOTT, "This, shortest of all the psalms, might well be called multum in parvo,
for in its few words it contains, as St. Paul felt (Romans 15:11), the germ of the great
doctrine of the universality of the Messianic kingdom. That it was intended for
liturgical use there can be no doubt, and possibly it is only one of the many varieties
of the Hebrew Doxology. What is also very noticeable, is the ground on which all the
world is summoned to join in the praise of Jehovah—His covenant kindness and the
fulfilment of His promises to Israel. The idea latent under this is shown in the
second word rendered praise; properly, to soothe. The nations are imagined coming
to make their peace with Israel’s God after seeing His display of power for their
sakes; but a wider and nobler truth emerged out of this.
1 Praise the Lord, all you nations;
extol him, all you peoples.
BAR ES, "O praise the Lord, all ye nations - The idea is that God has a claim to
universal worship, and that all the nations of the earth are under obligations to adore
him as the true God. He is not the God of the Hebrew people only, but of all people; his
praise should be celebrated not merely by one nation, but by all. This is one of the
passages in the Old Testament, anticipating what is more fully disclosed in the New
Testament, in which the sacred writer extends his vision beyond the narrow boundaries
of Judea, and looks to the world, the whole world, as the theater on which the true
religion was to be displayed, and for which it was designed. It is language such as would
be indited by the Spirit of inspiration on the supposition that the time would come when
the barrier between Jews and Gentiles would be broken down, and when all the nations
of the earth would be in the possession of the true religion, and would unite in the
worship of the same God. This doctrine, however, was not fully made known until the
coming of the Redeemer. The announcement of this was made by the Redeemer himself
(compare Mat_8:11; Mat_12:21; Mat_28:19); it was the occasion of no small part of the
trouble which the Apostle Paul had with his countrymen (compare Act_13:46; Act_18:6;
Act_21:21; Act_22:21; Act_26:20, Act_26:23); it was one of the doctrines which Paul
especially endeavored to establish, as a great truth of Christianity, that all the barriers
between the nations were to be broken down, and the Gospel proclaimed to all people
alike, Rom_3:29; Rom_9:24, Rom_9:30; Rom_11:11; Rom_15:9-11, Rom_15:16, Rom_
15:18; Gal_2:2; Eph_2:11-18; Eph_3:1-9. It is under the gospel that this language
becomes especially appropriate.
Praise him, all ye people - People of all lands. The word here rendered “praise” -
‫שׁבח‬ shâbach - means properly to soothe, to still, to restrain - as, for example, billows
Psa_89:9; and then, to praise, as if to soothe with praises - mulcere laudibus, Pacuv. The
idea of soothing or mitigating, however, is not necessarily in the word, but it may be
understood in the general sense of praise. We may in fact often soothe or appease people
- angry, jealous, suspicious people - by skillful flattery or praise - for there are few, even
when under the influence of anger or hatred, who may not thus be approached, or who
do not value praise and commendation more than they do the indulgence of passion; but
we cannot hope thus to appease the anger of God. We approach him to utter our deep
sense of his goodness, and our veneration for his character; we do not expect to turn him
from anger to love - to make him forget his justice or our sins - by soothing flattery.
CLARKE, "O praise the Lord, all ye nations - Let all the Gentiles praise him, for
he provides for their eternal salvation.
Praise him, all ye people - All ye Jews, praise him; for ye have long been his
peculiar people. And while he sends his Son to be a light to the Gentiles, he sends him
also to be the glory of his people Israel.
GILL, "O praise the Lord, all ye nations,.... The Lord having chosen, and Christ
having redeemed, some out of every kindred, tongue, people, and nation; and the Gospel
being sent and preached to all nations, and some of each being called and converted by
the Spirit of God; they are excited to praise the Lord, Jehovah, Father, Son and Spirit,
for their several acts of divine grace and kindness towards them, in choosing, redeeming,
and sanctifying them; and in favouring them with the Gospel, and the ordinances of it,
and with his gracious presence in them; and in supplying them with his grace, and giving
them a right unto and meetness for eternal glory; for all which praise should be given to
the Lord;
praise him, all ye people; ye people of God in the several nations of the world; not
the Jews only, but the Gentiles also: the same thing is repeated in different words, for
the greater certainty and confirmation of it; that this should be, the work and exercise of
the Gentiles in Gospel times, and expresses eagerness and vehemence to stir them up to
it. A different word is here used for "praise" than in the former clause; and which is more
frequently used in the Chaldee, Syriac, Arabic, and Ethiopic languages; and signifies the
celebration of the praises of God with a high voice.
HE RY, "There is a great deal of gospel in this psalm. The apostle has furnished us
with a key to it (Rom_15:11), where he quotes it as a proof that the gospel was to be
preached to, and would be entertained by, the Gentile nations, which yet was so great a
stumbling-block to the Jews. Why should that offend them when it is said, and they
themselves had often sung it, Praise the Lord, all you Gentiles, and laud him, all you
people. Some of the Jewish writers confess that this psalm refers to the kingdom of the
Messiah; nay, one of them has a fancy that it consists of two verses to signify that in the
days of the Messiah God should be glorified by two sorts of people, by the Jews,
according to the law of Moses, and by the Gentiles, according to the seven precepts of
the sons of Noah, which yet should make one church, as these two verses make one
psalm. We have here,
I. The vast extent of the gospel church, Psa_117:1. For many ages in Judah only was
God known and his name praised. The sons of Levi and the seed of Israel praised him,
but the rest of the nations praised gods of wood and stone (Dan_5:4), while there was
no devotion at all paid, at least none openly, that we know of, to the living and true God.
But here all nations are called to praise the Lord, which could not be applied to the Old
Testament times, both because this call was not then given to any of the Gentile nations,
much less to all, in a language they understood, and because, unless the people of the
land became Jews and were circumcised, they were not admitted to praise God with
them. But the gospel of Christ is ordered to be preached to all nations, and by him the
partition-wall is taken down, and those that were afar off are made nigh. This was the
mystery which was hidden in prophecy for many ages, but was at length revealed in the
accomplishment, That the Gentiles should be fellow-heirs, Eph_3:3, Eph_3:6. Observe
here, 1. Who should be admitted into the church - all nations and all people. The original
words are the same that are used for the heathen that rage and the people that imagine
against Christ (Psa_2:1); those that had been enemies to his kingdom should become his
willing subjects. The gospel of the kingdom was to be preached to all the world, for a
witness to all nations, Mat_24:14; Mar_16:15. All nations shall be called, and to some of
all nations the call shall be effectual, and they shall be discipled. 2. How their admission
into the church is foretold - by a repeated call to praise him. The tidings of the gospel,
being sent to all nations, should give them cause to praise God; the institution of gospel-
ordinances would give them leave and opportunity to praise God; and the power of
gospel-grace would give them hearts to praise him. Those are highly favoured whom
God invites by his word and inclines by his Spirit to praise him, and so makes to be to
him for a name and a praise, Jer_13:11. See Rev_7:9, Rev_7:10.
JAMISO , "Psa_117:1, Psa_117:2. This may be regarded as a doxology, suitable to be
appended to any Psalm of similar character, and prophetical of the prevalence of God’s
grace in the world, in which aspect Paul quotes it (Rom_15:11; compare Psa_47:2; Psa_
66:8).
K&D 1-2, "The thanksgiving Psalm ending in Hallelujah is followed by this shortest
of all the Psalms, a Hallelujah addressed to the heathen world. In its very brevity it is one
of the grandest witnesses of the might with which, in the midst of the Old Testament, the
world-wide mission of the religion of revelation struck against or undermined the
national limitation. It is stamped by the apostle in Rom_15:11 as a locus classicus for the
fore-ordained (gnadenrathschlussmässig) participation of the heathen in the promised
salvation of Israel.
Even this shortest Psalm has its peculiarities in point of language. ‫ים‬ ִ ֻ‫א‬ (Aramaic ‫א‬ָ ַ‫מ‬ ֻ‫,א‬
Arabic umam) is otherwise alien to Old Testament Hebrew. The Old Testament Hebrew
is acquainted only with ‫ּות‬ ֻ‫א‬ as an appellation of Ismaelitish of Midianitish tribes. ‫ם‬ִ‫ּוי‬ ‫ל־‬ ָⅴ
are, as in Psa_72:11, Psa_72:17, all peoples without distinction, and ‫ים‬ ִ ֻ‫א‬ ָ‫ל־ה‬ ָⅴ all nations
without exception. The call is confirmed from the might of the mercy or loving-kindness
of Jahve, which proves itself mighty over Israel, i.e., by its intensity and fulness
superabundantly covering (‫ר‬ ַ‫ב‬ָ as in Psa_103:11; cf. ᆓπερεπερίσσευσε, Rom_5:20,
ᆓπερεπλεόνασε, 1Ti_1:14) human sin and infirmity; and from His truth, by virtue of
which history on into eternity ends in a verifying of His promises. Mercy and truth are
the two divine powers which shall one day be perfectly developed and displayed in Israel,
and going forth from Israel, shall conquer the world.
CALVI , "1Praise Jehovah, all ye nations. The Holy Spirit having, by the mouth of
the prophet, exhorted all nations to celebrate the praises of God’s mercy and
faithfulness, Paul, in his Epistle to the Romans, very justly considers this as a
prediction respecting the calling of the whole world, (Romans 15:11.) How can
unbelievers be qualified for praising God, who, though not entirely destitute of his
mercy, yet are insensible of it, and are ignorant of his truth? It would therefore
serve no purpose for the prophet to address the heathen nations, unless they were to
be gathered together in the unity of the faith with the children of Abraham. There is
no ground for the censorious attempting, by their sophistical arguments, to refute
the reasoning of Paul. I grant that the Holy Spirit elsewhere calls upon the
mountains, rivers, trees, rain, winds, and thunder, to resound the praises of God,
because all creation silently proclaims him to be its Maker. It is in a different
manner that he is praised by his rational creatures. The reason assigned is, that
God’s mercy and truth furnish materials for celebrating his praises. Besides, the
prophet does not mean that God shall be praised everywhere by the Gentiles,
because the knowledge of his character is confined to a small portion of the land of
Judea, but because it was to be spread over the whole world. First, he enjoins God
to be praised, because his goodness is increased, or strengthened, for the Hebrew
term admits of both meanings. Secondly, because his truth remains steadfast for
ever How, then, are those qualified to celebrate his praises, who, with brutal
insensibility, pass over his goodness, and shut their ears against his heavenly
doctrine?
SPURGEO , "Ver. 1. O praise the LORD, all ye nations. This is an exhortation to
the Gentiles to glorify Jehovah, and a clear proof that the Old Testament spirit
differed widely from that narrow and contracted national bigotry with which the
Jews of our Lord's day became so inveterately diseased. The nations could not be
expected to join in the praise of Jehovah unless they were also to be partakers of the
benefits which Israel enjoyed; and hence the Psalm was an intimation to Israel that
the grace and mercy of their God were not to be confined to one nation, but would
in happier days be extended to all the race of man, even as Moses had prophesied
when he said, "Rejoice. O ye nations, his people" (De 32:43), for so the Hebrew has
it. The nations were to be his people. He would call them a people that were not a
people, and her beloved that was not beloved. We know and believe that no one
tribe of men shall be unrepresented in the universal song which shall ascend unto
the Lord of all. Individuals have already been gathered out of every kindred and
people and tongue by the preaching of the gospel, and these have right heartily
joined in magnifying the grace which sought them out, and brought them to know
the Saviour. These are but the advance guard of a number which no man can
number who will come ere long to worship the all glorious One.
Praise him, all ye people. Having done it once, do it again, and do it still more
fervently, daily increasing in the reverence and zeal with which you extol the Most
High. ot only praise him nationally by your rulers, but popularly in your masses.
The multitude of the common folk shall bless the Lord. Inasmuch as the matter is
spoken of twice, its certainty is confirmed, and the Gentiles must and shall extol
Jehovah—all of them, without exception. Under the gospel dispensation we
worship no new god, but the God of Abraham is our God for ever and ever; the God
of the whole earth shall he be called.
EXPLA ATORY OTES A D QUAI T SAYI GS.
Whole Psalm. A very short Psalm if you regard the words, but of very great
compass and most excellent if you thoughtfully consider the meaning. There are
here five principal points of doctrine.
First, the calling of the Gentiles, the Apostle being the interpreter, Romans 15:11;
but in vain might the Prophet invite the Gentiles to praise Jehovah, unless they were
to be gathered into the unity of the faith together with the children of Abraham.
Second, The Summary of the Gospel, namely, the manifestation of grace and truth,
the Holy Spirit being the interpreter, John 1:17.
Third, The end of so great a blessing, namely, the worship of God in spirit and in
truth, as we know that the kingdom of the Messiah is spiritual.
Fourth, the employment of the subjects of the great King is to praise and glorify
Jehovah.
Lastly, the privilege of these servants:that, as to the Jews, so also to the Gentiles,
who know and serve God the Saviour, eternal life and blessedness are brought,
assured in this life, and prepared in heaven. Mollerus.
Whole Psalm. This Psalm, the shortest portion of the Book of God, is quoted and
given much value to, in Romans 15:11. And upon this it has been profitably
observed, "It is a small portion of Scripture, and such as we might easily overlook it.
But not so the Holy Ghost. He gleans up this precious little testimony which speaks
of grace to the Gentiles, and presses it on our attention." From Bellett's Short
Meditations on the Psalms, chiefly in their Prophetic character, 1871.
Whole Psalm. The occasion and the author of this Psalm are alike unknown. De
Wette regards it as a Temple Psalm, and agrees with Rosenmueller in the
supposition that it was sung either at the beginning or the end of the service it the
temple. Knapp supposes that it was used as an intermediate service, sung during the
progress of the general service, to vary the devotion, and to awaken a new interest in
the service, either sung by the choir or by the whole people. Albert Barnes.
Whole Psalm In God's worship it is not always necessary to be long; few words
sometimes say what is sufficient, as this short Psalm giveth us to understand. David
Dickson.
Whole Psalm. This is the shortest, and the next but one is the longest, of the Psalms.
There are times for short hymns and long hymns, for short prayers and long
prayers, for short sermons and long sermons, for short speeches and long speeches.
It is better to be too short than too long, as it can more easily be mended. Short
addresses need no formal divisions: long addresses require them, as in the next
Psalm but one. G. Rogers.
Ver. 1. O praise the Lord, etc. The praise of God is here made both the beginning
and the end of the Psalm; to show, that in praising God the saints are never satisfied
with their own efforts, and would infinitely magnify him, even as his perfections are
infinite. Here they make a circle, the beginning, middle, and end whereof is
hallelujah. In the last Psalm, when David had said, "Let everything that hath breath
praise the Lord, "and so in all likelihood had made an end, yet he repeats the
hallelujah again, and cries, "Praise ye the Lord." The Psalmist had made an end
and yet he had not done; to signify, that when we have said our utmost for God's
praise, we must not be content, but begin anew. There is hardly any duty more
pressed in the Old Testament upon us, though less practised, than this of praising
God. To quicken us therefore to a duty so necessary, but so much neglected, this and
many other Psalms were penned by David, purposely to excite us, that are the
nations here meant, to consecrate our whole lives to the singing and setting forth of
God's worthy praises. Abraham Wright.
Ver. 1. All ye nations. ote: each nation of the world has some special gift bestowed
on it by God, which is not given to the others, whether you have regard to nature or
grace, for which it ought to praise God. Le Blanc.
Ver. 1. Praise him. A different word is here used for "praise" than in the former
clause: a word which is more frequently used in the Chaldee, Syriac, Arabic, and
Ethiopic languages; and signifies the celebration of the praises of God with a high
voice. John Gill.
BE SO , "Verse 1-2
Psalms 117:1-2. O praise the Lord, all ye nations — Let not the praises that are due
to the great Lord of all, be confined to our nation; but let all people upon the face of
the earth praise him. For his merciful kindness is great toward us — Toward all the
children of Adam, whether carnal or spiritual, for he hath done mighty things for
all mankind; and the truth of the Lord endureth for ever — The Lord, who changes
not, will not fail to perform his faithful promises to the world’s end. Therefore let us
all join in praises to our common Benefactor.
COFFMA , "Verse 1
PSALM 117
THE SALVATIO OF THE GE TILES WAS DERIVED FROM GOD'S
BLESSI GS UPO ISRAEL
"This is the shortest chapter in the Bible, and the middle chapter."[1] Some have
called it a doxology, but it is far more than that. It is a Messianic Psalm of the first
rank, entitled to stand in the canon as an independent composition. It has even been
attached to other psalms as an introduction, or as a conclusion, "But in the versions
and all the principal manuscripts, it is always separate."[2]
The psalm is beautiful, one of the rarest gems of the Psalter; and it has been set to
music just as it appears in the text of the King James Version. It is entitled, "O
Praise the Lord" and appears in "Great Songs of the Church," o. 470, where it is
set to music composed by Will Hill.
Psalms 117:1-2
The Text of the Psalm in the American Standard Version
"O praise Jehovah, all ye nations;
Laud him all, ye peoples.
For his lovingkindness is great toward us;
And the truth of Jehovah endureth forever.
Praise ye Jehovah (Hallelujah)."
Psalms 117:1-2
The Text as in the King James Version
"O praise the Lord, all ye nations,
praise him all ye people.
For his merciful kindness is great toward us;
and the truth of the Lord endureth forever.
Praise ye the Lord."
This is by far the superior rendition and is the one set to music in the hymn cited
above.
It is a source of great joy to this writer to note that such artificial names for the
Lord as "Yahweh," "Jajve," and "Jehovah" have gone forever out of style. The
RSV ignores those names altogether, and that is one of the great superiorities of the
RSV. Such names carry with them the offensive odor of the radical criticism of the
Bible which had an ascendancy during the first half of the current century. ot one
of them is in the Greek or Hebrew texts of the Bible. It may be noted that in this
commentary, we have generally ignored (where possible) those manmade names of
the Lord.
THE PSALM IS MESSIA IC
"All nations are invited to worship Yahweh (the Lord), who has revealed his power
and faithfulness to Israel. The Psalm is Messianic in the general sense that it
contemplates the union of all nations in the sole worship of the one and only God.
On account of its brevity, but with no solid reason, many manuscripts combine it
with the preceding or following Psalms."[3] Leupold also observed that:
The Psalm may rightly be called Messianic, because the time did come when the
Gentile religions had collapsed because of their very emptiness. The coming of the
Messiah was timed to coincide with that collapse; and it was in the Messianic age
when the thing here envisioned in this Psalm began to be fulfilled. In this sense Paul
quoted verse 1 of this Psalm in Romans 15:11.[4]
The great point in this psalm was pointed out by Kidner, who referred to it as
"surprising." "The matter for the rejoicing (on the part of the Gentiles) is God's
goodness toward `us,'[5] the `us' here being a reference to "us Israelites." This is
one of the most significant things in the whole Bible. "Thus the acts of God toward
Israel (us) are of world significance."[6]
All of God's dealings with ancient Israel were related absolutely to the salvation of
all men "in Jesus Christ." From the very beginning, when God called Abraham, he
stated on that occasion that the divine purpose encompassed the blessing of "all the
families of the earth" (Genesis 12:3) in the Seed Singular, which is Jesus Christ
(Galatians 3:16). Thus, the salvation to be enjoyed eventually by all nations
(Gentiles) was literally because of God's providential choice and guidance of the
Chosen People throughout the long pre-Christian ages.
If there ever was a scripture that deserved to be set to music and sung continually
all over the world, then this psalm also qualifies.
COKE, "Verse 1
Psalms 117.
An exhortation to praise God for his mercy and truth.
THIS psalm, like the 110th, seems to be altogether prophetical of the joy which all
nations should conceive at the coming of the Messiah; to give salvation first to the
Jews, and then to all other nations, according to his truth, Psalms 117:2 i.e. his
faithful promise. See Genesis 12:3. St. Paul applies the first words of it to this
purpose, Romans 15:11 and some of the Jews themselves justify this application.
REFLECTIO S.—This short psalm is full of the most blessed tidings to the Gentile
world, who, in the fulness of time, should be called into the fellowship of the gospel,
and with the converted Jews become one fold under one shepherd.
1. All the heathen nations are here called upon to praise the Lord: to them the
gospel was to be preached; and multitudes who should yield obedience to the faith,
would be admitted into the assembly of the church, and join in the songs of
redeeming love.
2. Rich matter for their praises is suggested. For his merciful kindness is great
towards us or hath abounded over us; kindness and mercy, vast as the waters of the
deluge; abounding to the chief of sinners; extending to millions of lost souls, who
accept of free and proffered grace; and securing to the faithful, pardon, strength,
comfort, glory, and this eternally, because the truth of the Lord endureth for ever,
and his faithfulness is engaged to make good to all faithful believers, not of the Jews
only, but of the Gentiles also, the promises of the everlasting covenant; therefore
praise ye the Lord.
CO STABLE, "Verse 1
1. A call for universal worship117:1
The unknown psalmist summoned all people to praise Yahweh (cf. Romans 15:11).
To "laud" (Heb. shavah) means to glorify, to boast about, and to extol.
This shortest of all the psalms focuses attention on the importance of praising God
for two of His most wonderful qualities, namely: His loyal love and His faithfulness.
It is a psalm of descriptive praise.
EXPOSITOR'S DICTIO ARY, "Psalm 117
The Psalm sung by Cromwell and his army after the victory of Dunbar,
3September, 1650 , and known afterwards by the Puritans as the Dunbar Psalm. As
the Scottish army left their strong position on the heights to offer their raw soldiers
to Cromwell"s veterans, he pointed to the sun, whose disc was rising over the
German Ocean, with the words, "Let God arise, let His enemies be scattered".
It was the custom of Philip Henry to sing the117th Psalm every Sabbath after the
first sermon as the fullest expression of thanksgiving. He used to say that the more
singing of Psalm there is in our families and congregations on Sabbath, the more
like they are to heaven; and that he preferred singing whole Psalm to pieces of them.
References.—CXVIII:10.—J. M. eale, Sermons on Passages of the Psalm , p254.
CXVIII:15.—H. J. Wilmot-Buxton, A Year"s Plain Sermons, p137.
EBC, "THIS shortest of the psalms is not a fragment, though some MSS attach it to
the preceding and some to the following psalm. It contains large "riches in a narrow
room," and its very brevity gives force to it. Paul laid his finger on its special
significance, when he quoted it in proof that God meant His salvation to be for the
whole race. Jewish narrowness was an after growth and a corruption. The historical
limitations of God’s manifestation to a special nation were means to its universal
diffusion. The fire was gathered in a grate, that it might warm the whole house. All
men have a share in what God does for Israel. His grace was intended to fructify
through it to all. The consciousness of being the special recipients of Jehovah’s
mercy was saved from abuse, by being united with the consciousness of being
endowed with blessing that they might diffuse blessing.
or is the psalmist’s thought of what Israel’s experience proclaimed concerning
God’s character less noteworthy. As often, lovingkindness is united with troth or
faithfulness as twin stars which shine out in all God’s dealings with His people. That
lovingkindness is "mighty over us"-the word used for being mighty has the sense of
prevailing, and so "where sin abounded, grace did much more abound." The
permanence of the Divine Lovingkindness is guaranteed by God’s Troth, by which
the fulfilment of every promise and the prolongation of every mercy are sealed to
men. These two fair messengers have appeared in yet fairer form than the psalmist
knew, and the world has to praise Jehovah for a world wide gift, first bestowed on
and rejected by a degenerate Israel, which thought that it owned the inheritance,
and so lost it.
SIMEO , "THE GE TILES CALLED TO PRAISE GOD
Psalms 117. O praise the Lord, all ye nations: praise him, all ye people. For his
merciful kindness is great toward us: and the truth of the Lord endureth for ever.
Praise ye the Lord.
THIS is the shortest of all the Psalms: but it is by no means the least interesting: the
energy with which it is expressed abundantly marks the importance of the truths
contained in it, and the feelings with which it should be read by us. The same
sentiments are doubtless contained in many other psalms: but to a mind that is
rightly disposed, they are ever new: they need no embellishment to adorn them, no
eloquence to set them forth: if any man can hear or reflect upon them without
emotion, the fault is in himself alone. Let us consider the psalm,
I. In a general view—
Here is a call to the whole world to praise and adore their God. Those perfections
which they are more especially called to celebrate, are,
1. The greatness of his mercy—
[Reflect on his sparing mercy. Consider the state of the whole world, which has so
cast off their allegiance to God, that “he is not in all their thoughts” — — —
Consider the inconceivable mass of iniquity that has been accumulating now nearly
six thousand years — — — and yet we are spared! Once indeed God destroyed the
world; but only once. On some few occasions God has marked his indignation
against sin; but on very few: an Achan, an Uzzah, an Ananias, have been set up as
witnesses for God, that he hateth iniquity: but these only serve the more strikingly
to illustrate the astonishing forbearance of our God — — — Let every one of us
look back upon his own personal transgressions, and then say, whether he himself is
not an astonishing monument of God’s forbearance.
But if we so admire the sparing mercy of our God, what shall we say of his
redeeming mercy? What words can we ever find sufficient to express the wonders of
God’s love, in substituting his own Son, his co-equal, co-eternal Son, in our place,
and laying the iniquities of a ruined world on him? Here we are altogether lost in
wonder. The idea of redemption is so vast, that we cannot grasp it. We assent to it;
we believe it; we trust in it: but it so far exceeds all our comprehension, that it
appears rather like “a cunningly-devised fable,” than a reality. We see a little of the
suitableness and sufficiency of this salvation; but it in only “as in a glass darkly;” it
is only enigmatically [ ote: See 1 Corinthians 13:12. the Greek.] that we view it at
all; spelling it out, as it were, from a few scattered hints, and guessing at what we
cannot comprehend. The freeness with which it is offered also, no less surpasses
knowledge. By the way in which God himself follows us with offers, and entreaties,
it should seem almost as if his happiness, rather than ours, depended on our
acceptance of it. The continuance of these offers, made as they are from year to year
to people who only pour contempt upon them, and trample on that adorable Saviour
who shed his blood for them,—O! what an emphasis does this give to that expression
in our text, “His merciful kindness is great towards us!”
Should not the whole universe adore our God for this?]
2. The inviolability of his truth—
[Were his truth considered in reference to his threatenings, it would be an awful
subject indeed: but we are called to notice it at present only in connexion with his
promises. All the mercy which God was pleased to vouchsafe to man, he has made
over to us by an everlasting covenant, which was confirmed with an oath, and
ratified with the blood of his only dear Son. There is not any thing which fallen man
can want, for body or for soul, for time or for eternity, which has not been made the
subject of a distinct promise. And who ever heard of one single promise failing him
who trusted in it? Who ever heard of one sinner rejected, who came to God in the
way prescribed? To the Jewish nation many specific promises were made: Did any
one of them fail? Did not Joshua, after the final settlement of the Jews in Canaan,
bear testimony for God in this respect, in the presence of the whole assembled
nation, and appeal to them for the truth of his assertions [ ote: Joshua 23:14.]? And
have not all of you, who have ever rested in, and pleaded, God’s gracious promises,
been constrained to bear a similar testimony in his behalf?
Let the whole world then adore and magnify the Lord on this ground; and never be
weary of acknowledging, that “his mercy endureth for ever [ ote: See Psalms 136.
where it is repeated twenty-six times in as many verses.].”]
Let us now proceed to consider the psalm,
II. With a more immediate reference to the Gentile world—
The psalm is in reality a prophecy; and so important a prophecy, that St. Paul
expressly quotes one part of it [ ote: Romans 15:11.], and gives, as it were, an
explanation of the remainder [ ote: Romans 15:8-9. where God’s truth and mercy
are both specified, as illustrated and confirmed by Christ.].
It declares the calling of the Gentiles—
[In this sense it has been interpreted, even by some of the Jews themselves: and we
are sure that this is its true import, because an inspired Apostle has put this
construction upon it. And are not we ourselves evidences of its truth? Are not we
Gentiles? and has not God’s mercy reached unto us? Are not his promises also
fulfilled to us? The promise to Abraham was, that “in him, and in his seed, should
all the nations of the earth be blessed:” and this promise was made to him whilst he
was yet uncircumcised, in order that the interest which we uncircumcised Gentiles
had in it might be more fully manifest [ ote: Romans 4:11.]. Behold then, we are
living witnesses both of God’s mercy and truth! His promises are fulfilled to us, yea,
and are yet daily fulfilling before our eyes. The blessings of salvation are poured
down upon us in rich abundance. The Church is daily enlarging on every side of us.
Both at home and abroad is the Gospel running and glorified, to an extent that has
never been seen since the Apostolic age. And the time for its universal diffusion
through the whole earth is manifestly drawing nigh. We have seen enough with our
eyes to assure us, that the fuller accomplishment of God’s promises may be expected
in due season: and that, at the appointed hour, “all the kingdoms of the world shall
become the kingdom of our God, and of his Christ.”]
In this view, all the Gentile world are called upon to bless and praise their God—
[Ye, who are here assembled, arise and praise your God. Consider what mercy has
been shewn to you; consider what truth has been displayed towards you. Arise, I
say; yea, again and again would I repeat it, Arise and praise your God! And, ye
remotest nations of the earth, O that our voice could reach to you! O that ye knew
your obligations to your God, and the blessings that are in reserve for you! The
Saviour was called, “The Desire of all nations:” and such indeed he ought to be.
Well! if ye know him not, and consequently rejoice not in him, we will rejoice for
you: for he is coming to you: the messengers of the Lord of Hosts are going forth
into every quarter of the globe; and the word that reveals him to you is translating,
in purpose and intention at least, into all the languages of the earth; and we
anticipate with joy the time, when all the heathen shall serve him, and “all flesh
shall see the salvation of God.”]
Address—
1. Are there any amongst you who have no disposition to praise the Lord?
[Alas! there are too many, who have no delight in this blessed work, and have never
spent one hour in it in all their lives! Ah! wretched and ingrate! What think ye of
yourselves? Are ye not blind, when ye cannot see the perfections of your God? Are
ye not base, when ye can receive such mercies at God’s hands, and never
acknowledge them? Are ye not brutish, yea, worse than brutish? for “the ox and ass
know their owner; but ye know not,” nor acknowledge, your Creator, your
Benefactor, your Redeemer. See how far you are from a truly Christian state! Tell
me not of your moral qualities; ye are base ungrateful creatures: and, if a fellow-
creature were to treat you as you treat your God, you would abhor him utterly. O
repent, and embrace the mercy that is yet offered you! or else you will find that He,
who is true to his promises, will be true to his threatenings also.]
2. Are there amongst you some who desire to praise the Lord?
[We believe it; we rejoice in it: we pray to God to increase their number a
hundredfold. But do ye not find that your thanks and praises are infinitely short of
what the occasion for them demands? Yes, methinks there is nothing so cumiliating
to a Christian as the services which he attempts to render to his God. However, still
go on to serve him as ye can, when ye cannot serve him as ye would. And, to quicken
your zeal, contemplate much and deeply the greatness of God’s mercy to you, and
the inviolability of his truth. God has designed that such contemplations should be a
rich source of comfort to yourselves, as they will be also of love and gratitude to
him. And, whilst your own souls are filled with these divine affections, endeavour to
diffuse the sacred flame, that all around you, and, if possible, all the nations of the
world, may be stirred up to render unto God the praises due unto his name.]
LA GE, "Contents and Composition.—This Psalm, which occupies exactly the
middle place in the Holy Scriptures, is the shortest, as far as words are concerned,
but is highly important in its Messianic meaning. It contains the lyrical expression
of the consciousness of the Old Testament Church, (1) that it was the object of the
special and everlasting care of God; (2) that the former proceeded from His mercy,
the latter from His truth; (3) that for this very reason (not Israel, but) Jehovah is the
worthy object of praise for all peoples. The truth that all nations should yet worship
Jehovah, as the God who has revealed Himself to the world by means of what He
did for Israel, is unfolded by the Apostle Paul ( Romans 15:11) from the germs
herein contained. The special occasion of the composition of the Psalm cannot be
ascertained. The supposition (Hitzig) that it was the victory of which the preceding
and following Psalm are supposed to treat, has nothing for its support. The style is
liturgical, and therefore this is often called a Temple– Psalm, sung either at the
beginning or at the end of the service (Rosenmüller), or, by separate choirs or by the
whole people, in the interval between longer psalms (Knapp). Many MSS. and
editions annex it to the following Psalm.
Instead of the Heb. form ‫מּוֹת‬ֻ‫,א‬ Genesis 25:16, umbers 25:15, the Chald. form ‫ים‬ִ‫מּ‬ֻ‫א‬
[F 3] occurs here in Psalm 117:1. The closing word of the same verse, ‫ָם‬‫ל‬‫ְעוֹ‬‫ל‬, does
not further define ‫גבר‬ (Luther) but is the predicate of ‫ת‬ֶ‫מ‬ֶ‫א‬ (Sept.).—“Mercy and
truth are the two divine forces which, once unveiled and unfolded in Israel, shall go
forth from Israel and overcome the world” (Del.). The heathen are called upon to
praise the Lord on account of His great deeds in behalf of Israel in Psalm 47:2;
Psalm 66:8; Psalm 98:4 (Hengstenberg).
[Delitzsch: “‫ְל־גּוֹים‬‫כּ‬ are all nations without distinction. ‫ים‬ִ‫מּ‬ֻ‫ִא‬‫ל‬‫ָל־‬‫כּ‬ are all nations
without exception.”—J. F.M.]
HOMILETICAL A D PRACTICAL
What God does in His Church tends to the good of the world.—The expectation of
salvation for all peoples: (1) whither it is directed; (2) on what it is based; (3) by
what means it may be realized.—The worship of God on earth: (1) its meaning; (2)
the place where it is to be offered; (3) its elements and mode.—The influence of
God’s mercy, as a means of preserving and extending His Church among all
nations, in accordance with His eternal truth and faithfulness.
Starke: Others may praise and boast of the glory of the world; let Christians praise
God’s mercy and truth.—Where God’s priceless mercy is rightly understood, there
follows a hallelujah to God the Lord.—Rieger: Any Jewish child could learn this
little Psalm by rote, but when it comes to be fulfilled, it is just as hard for that nation
to learn it inwardly.—Diedrich: Mercy and truth are the deepest need of mankind;
let them then praise Him who answers such a need.—Taube: When we read of
mercy, that it is powerful, and of truth that it is eternal, we are told to look for a
royal march of victory through the world. But there is much to be overcome, not
only in the hearts of heathen before they are brought from raging to praising, but
also in the hearts of the Jews, before they become willing instruments of the divine
counsels and embrace the far-reaching love of God.
[Matt. Henry: The tidings of the gospel being sent to all nations should give them
cause to praise God; the institution of gospel ordinances would give leave and
opportunity to praise God, and the power of gospel-grace would give them hearts to
praise Him.—J. F. M.]
Footnotes:
F #3 - May this not have been an alternative Heb. form less frequently used? So
Green, Gr. § 200 c. Boettcher, Gr. § 642, note I, thinks that ‫ים‬ִ‫מּ‬ֻ‫ְא‬‫ל‬‫ָל־‬‫כ‬ ought to be
read. Perowne calls this latter word another and more frequent form of ‫מּוֹת‬ֻ‫.א‬ It
Isaiah, of course, an entirely different word.—J. F. M.]
ISBET, "THE CRY OF FAITH A D JOY
‘I shall not die, but live, and declare the works of the Lord.’
Psalms 117:1
We shall never, I suppose, know from whose lips and hearts this cry of faith and joy
first sprang. One thing is clear—there has been a great danger threatening the very
life of a man or a nation. There has been more than danger—there has been the very
presence of death; but the hour of suspense has now passed, and the man or the
nation survives. Doubt has gone, certainty takes its place, and that certainty gives
the thought of service, of newness of life, of joyful self-consecration. I shall not die,
but live, and declare the works of the Lord.
Let us, then, take these ancient words of the Psalmist, and see whether they may not
lead us up to some holy mountain spot of which we may say with reverent truth, ‘It
is good for us to be here.’
I. It is not men and women alone that are threatened with death.—It is the same
with causes, and books, and faiths, and churches. These, too, have their hours of
seeming sickness and joyous revival. It is the better men and women in each
generation who give the life-blood of their hearts to some great causes which are
restored to mankind, freedom, or justice, or peace, or temperance, or purity, and for
a time they seem to make way. They are almost more than conquerors; their zeal,
their enthusiasm, perhaps their eloquence, win for a time. The reformers are not
only reverenced, but popular; all men go after them. And then comes the change.
Applause is coldly silent; its place is taken first by apathy and then by abuse. How
many of the choicest spirits of the past and present have known these times of
decline and depression and almost seeming death! How many whose names are now
household words for noble service to God and man, how many, I say, of these have
felt in dark hours that their labour was in vain! And yet in such cases the day of
seeming death has been the day of real recovery, and the fainting, feeble cause might
have said, through the lips of its faithful champions, ‘I shall not die, but live, and
declare the works of the Lord.’ This voice of the Psalmist comes to any here who are
struggling might and main for some righteous cause, and seem to themselves, it may
be, to be watching by its bed of sickness. Public opinion, they say, is less in earnest
than it once was. The tide is ebbing, not flowing. Men care less for righteousness,
and justice, and virtue. In the smoke and dust of the battle we lose sight both of flag
and leader. We see not our signs. There is no more any prophet, neither is there
among us any that knoweth how long. If there are any tempted to say this in their
haste and in the bitterness or sadness of their heart, I bid them be of good cheer and
take this verse of ours to their comfort, and make it the very anchor of their soul.
II. The life of the Bible.—If I mistake not, there are just now many good men and
good women who have anxious fears for a life yet more precious and august than
any of which we have just been thinking. I mean the life of the Bible. They say to
themselves that if its power over men’s hearts and lives is on the wane, and is still to
be on the wane, the loss is simply fatal. The Bible, they complain, is no longer what
it was in British homes and schools. It is circulated and translated, and carried by
brave and loving hands to the ends of the earth, but it is less loved at home; it is less
appealed to as the supreme court of conscience; it is less authoritative in moulding
people’s ways of thinking, and feeling, and acting. It is not easy to speak clearly and
wisely on this great and many-sided subject. It is still less easy to speak words of
soberness neither too rash nor too vague, but I think we may venture to say two
things. First, the free criticism of both the Old and the ew Testaments will in the
next half-century wear a different face to devout minds from that which it wears to-
day. They will start with less suspicion, they will end with less disquietude, they will
count their gains as well as their losses. They will see that this dreaded criticism,
while it has taken away something, has left behind infinitely more. Then, secondly, I
believe that the value, the unspeakable and wholly unrivalled value, of the Bible can
never fade from the minds and consciences of men. For all time they will go to the
Bible; they will persist in going to it for their ideas of God Himself, of His mind
towards us, and His dealings with us, with our failures and infirmities, our sorrows
and our sins.
III. The future.—I take for granted that all the more thoughtful among us try at
times to think what will be the England of the future. We ask ourselves, Is He
indeed come, or do we look for another? Will the ame of the Lord Jesus Christ,
lifted up on the Cross, still our best and dearest, our tenderest and saintliest—will
that ame still be, by common consent, more and more above every name? Will it,
far more than now, far more than ever, yet purify our private and ennoble our
public life? Will it make us at least ashamed of our wretched feuds and factions, our
belittling of each other’s good, our trampling on each other’s falls, as though we
wished before we died to add one more text to the Bible? For such questions as these
there is no accepted oracle, either when we put them to ourselves or when others put
them to us. The future will belie both our hopes and our fears. We, in our dim, blind
way, are the servants, often it might seem the slaves, of the present; but, thank God!
one form of freedom is even now ours. Our old men may dream dreams, and our
young men may see visions, and among these dreams and these visions a place may
be found for the majestic image of the Holy Bible, the Book which Jesus the Messiah
loved, and interpreted, and quoted—quoted even on the Cross, and claimed it as His
own witness—the image, I say, of this Master’s Bible, supposed by men of little faith
to be lying on a bed of sickness, outlived, outvoiced, outargued, and yet rising, as it
were, from its couch and pointing as of old to the Cross and to Him that hangs upon
the Cross, with a new and a most sure word of prophecy—‘I shall not die, but live,
and declare the works of the Lord.’
Rev. Dr. H. M. Butler.
KRETZMA , "Verse 1-2
The Universal Kingdom of Messiah.
The shortest hymn in the Psalter, portraying, in a few words, the Church of God of
all times in its relation to Jehovah, the God of salvation. The truth expressed in this
psalm, that men from all nations would yet worship Jehovah, as the God who has
revealed Himself in the fullness of His redemption for all mankind, is unfolded by
Paul, Rom_15:11.
v. 1. O praise the Lord, all ye nations, since He is the God of the Gentiles as well as
of the Jews, Luk_2:30-32; praise Him, all ye people, all the nations of the world,
without exception.
v. 2. For His merciful kindness is great toward us, His grace, as revealed in Jesus,
the Messiah, is powerful, mighty, in forgiving sins and iniquities and in protecting
the believers from everlasting damnation, as the consequence of their trespasses;
and the truth of the Lord endureth forever, His faithfulness in fulfilling His
promises is absolutely trustworthy, His Word, the Gospel message, is thoroughly
reliable. Praise ye the Lord, all believers joining in this great hallelujah, because
grace and truth became their glorious possession in and with Jesus Christ, Joh_
1:14-17, and the glory of this fact can never be sufficiently praised.
PREACHER'S HOMILETICAL COMME TARY, "I TRODUCTIO
1. Authorship, &c., unknown.
2. Probably a liturgical introduction to, or dismissal from, a service, either by
separate choirs or the whole people.
3. "The lyrical expression of the consciousness of the Old Testament Church, that it
was the object of the special and everlasting care of God; that the former proceeded
from His mercy, the latter from His truth; and that for this very reason Jehovah is
the worthy object of praise for all peoples."—Moll. "In Rom , the Apostle developes
the idea which is the germ of the Psalm; it calls upon the heathen to praise God for
His mercy and truth exhibited to His chosen, in which the heathen will one day
share. (Deu 32:43.) It expresses all the elements of a Messianic Psalm."—Speaker's
Com.
MA 'S RECOG ITIO OF GOD'S GOOD ESS
(Psa )
"Some of the Jewish writers confess that this Psalm refers to the Kingdom of the
Messiah; … that it consists of two verses to signify that then God would be glorified
by two sorts of people—by the Jews according to the law of Moses, and by the
Gentiles according to the seven precepts of the son of oah—which should make
one Church, as these two verses make one Psalm." otice—
I. That God's goodness is manifested to meet man's need. Men everywhere need
mercy and truth. All need is represented here.
1. Man needs God's mercy. Jew and Gentile alike need forbearance and
redemption; for "all have sinned and come short of the glory of God." God's
merciful kindness is great
(1) in forbearing to punish;
(2) in the gift of His Son;
(3) in the mission of His Spirit;
(4) in the establishment of His Church;
(5) in its comprehensiveness;
(6) in its regenerating and glorifying power.
2. Man needs God's truth. The provision for that is, "His truth endureth for ever."
This may mean God's word, or God's fidelity to His word. Both are true. Consider
the state of the world without the Bible. atural religion is only known when Bible
light is thrown upon nature. Man needs
(1) the true knowledge of God;
(2) guidance in his duty;
(3) comfort in his trouble;
(4) a revelation of his hereafter. othing supplies that need but God's truth. From
that truth God has never swerved. He has never repealed it. He has ever fulfilled it.
What was truth to Adam, Abraham, Moses, David, Paul, is truth to us, and will be
throughout the ages.
II. That the divine goodness shall be universally recognised.
1. Why? Because
(1) it deserves to be.
(2) Because the order of things destines it to be. It was so at the beginning; it must
be so at the end.
2. By whom?
(1.) By the Jews. The Cross is now a stumbling-block because the veil is on their
hearts (Romans 11). But that veil will be removed, and "all Israel will be saved."
(2.) By the Gentiles, to many of whom both the Cross and its revelation are
foolishness. They shall yet confess it to be the wisdom of God. "At the name of Jesus
every knee shall bow," and every tongue shall confess that Christ is "the Light to
lighten the Gentiles, and the glory of His people Israel."
3. How? By praising God.
(1.) Gratitude.
(2.) Consecration.
III. That universal recognition will characterise the redeemed and glorified Church
for ever. (Rev ; Rev 9:5-6.)
I CO CLUSIO .—(i.) When is the implied prophecy of our text to be fully
realised? Apart from the speculations of ingenious commentators, and the
tabulations of prophetic almanacs, it will be
(1) In God's own time.
(2) In the right time. And
(3) "It is not for us to know the times and the seasons," &c. (ii.) How is the prophecy
of our text to be fulfilled? By earnest Christian testimony. The means are efficient:
"The Gospel is the power of God unto salvation," &c. The means are consecrated:
"Go ye into all the world," &c. The means are permanent; "The everlasting
Gospel." We have no warrant for the belief that the presence of the King will effect
that for which the power and influence of the crucified and risen Saviour are not
equal. Christian men, put on your strength. Vitalise and increase your agencies.
Work in faith. "Jesus shall reign," &c.
FB MEYER, "Verse 1-2
PRAISE HIM FOR ALL HIS BE EFITS
Psalms 116:12-19; Psalms 117:1-2
The psalmist dwells joyfully on his enslavement to God, because in and through it he
had found perfect liberty. Thou hast loosed my bonds. They who become enslaved to
Christ are set free from all other restraints. See John 8:31-36. Do not forget to pay
your vows! In trouble we make promises, which, when the trouble has passed, we
find it convenient to forget. See Genesis 40:23.
Psalms 117:1-2 is the shortest chapter in the Bible and its center; but, small as it is,
it breathes a world-wide spirit and reaches out to all nations. “It is a dewdrop
reflecting the universe.†The Apostle quotes it in Romans 15:11, as foretelling the
call of the Gentiles. Here, as in Isaiah 11:10 and elsewhere, the spirit of the singer
overleaps all national exclusiveness and comprehends all people and all time.
Let us learn to exercise the spirit of praise in our daily sphere. Surely we also can
say that God’s loving-kindness has been, and is, mighty over us. “Where sin
abounded grace did much more abound.†The permanence of this love is
guaranteed by God’s faithfulness; for his truth is his troth. The shortest prayer
of praise should find room for Hallelujah! See Revelation 19:4.
PULPIT, "IT has been doubted whether this exceedingly short psalm can ever have
been in tended for a separate composition, and was not rather written as a
conclusion to Psalms 116:1-19. or an introduction to Psalms 118:1-29. In Hebrew
manuscripts it is often attached to one or other of these two psalms; but in the
versions and in the best manuscripts it is always separate. The writer calls upon all
the nations of the earth to laud and praise Jehovah, on the ground of his great
mercy and faithfulness to Israel. The solidarity of the rest of mankind with Israel is
assumed (comp. Psalms 47:1; Psalms 66:1, Psalms 66:8; Psalms 98:4; Psalms 100:1,
etc.).
Psalms 117:1
O praise the Lord, all ye nations; or, "all ye Gentiles," as in Romans 15:11. The
goim are especially the heathen nations of the earth (comp. Psalms 2:1, Psalms 2:8;
Psalms 9:5, Psalms 9:15, Psalms 9:19, Psalms 9:20, etc.). Praise him; rather, laud
him (Revised Version). The verbs in the two clauses are different. All ye people;
rather, all ye peoples.
U K OW AUTHOR, "“O praise the Lord, all ye nations.” This is an exhortation
to the Gentiles to glorify Jehovah, and a clear proof that the Old Testament spirit
differed widely from that narrow and contracted national bigotry with which the Jews of
our Lord's day became so inveterately diseased. The nations could not be expected to
join in the praise of Jehovah unless they were also to be partakers of the benefits which
Israel enjoyed; and hence the Psalm was an intimation to Israel that the grace and mercy
of their God were not to be confined to one nation, but would in happier days be
extended to all the race of man, even as Moses had prophesied when he said, “Rejoice, O
ye nations, his people.” (Deu_32:43), for so the Hebrew has it. The nations were to be
his people. He would call them a people that were not a people, and her beloved that was
not beloved. We know and believe that no one tribe of men shall be unrepresented in the
universal song which shall ascend unto the Lord of all. Individuals have already been
gathered out of every kindred and people and tongue by the preaching of the gospel, and
these have right heartily joined in magnifying the grace which sought them out, and
brought them to know the Saviour. These are but the advance-guard of a number which
no man can number who will come ere long to worship the all-glorious One. “Praise him,
all ye people.” Having done it once, do it again, and do it still more fervently, daily
increasing in the reverence and zeal with which you extol the Most High. Not only praise
him nationally by your rulers, but popularly in your masses. The multitude of the
common folk shall bless the Lord. Inasmuch as the matter is spoken of twice, its
certainty is confirmed, and the Gentiles must and shall extol Jehovah - all of them,
without exception. Under the gospel dispensation we worship no new god, but the God
of Abraham is our God for ever and ever; the God of the whole earth shall he be called.
BI 1-2, "O praise the Lord, all ye nations: praise Him, all ye people.
An exhortation to praise God for His goodness
1. In God’s worship it is not always necessary to be long; few words sometimes say
what is sufficient, as this short psalm giveth us to understand.
2. The conversion of the Gentiles was foreseen and foretold long before the Jews
were rejected, as this exhortation directed unto them, and prophesying of their
praising God doth give evidence.
3. Invitation of any to the fellowship of God’s worship, and in special unto praise and
thanksgiving, is an invitation to them to renounce their sinful course, and to subject
themselves unto God in Christ, and to embrace the offer of His grace, that so they
may join with the Church in the song of praises.
4. Yea, this invitation to all the nations to praise God, set down in Scripture, is a
prophecy which was to take effect in all the elect Gentiles in all nations, for so
reasoneth the apostle (Rom_15:11) from this place.
5. Albeit there be matter of praise unto God in Himself, though we should not be
partakers of any benefit from Him, yet the Lord doth give His people cause to praise
Him for favours to them in their own particular.
6. There is no less reason to praise God for what He hath promised, than for what
He hath given already.
7. As God’s kindness and truth are the pillars of our salvation, so also are they the
matter of our praise, which always go together, and run in the same channel toward
the same persons, and do run abundantly and for ever together.
8. All they who hear of God are bound to praise God. (D. Dickson.)
Worship the duty of all peoples
I. All peoples are to worship the same god.
1. All are identical in spiritual condition. They all have a capacity to form a
conception of the same God, and the same tendency to reverence and adore.
2. All have identical moral relationships. "In Him all live and move and have their
being."
3. All should have identical controlling sympathies. Thus true worship becomes the
unifying force of the race.
II. All peoples are to worship the same God for the same reason.
1. His kindness to all.
2. His faithfulness to all. God is truth, hence He never alters. Error is like the clouds,
never shifting; truth, like the sun, continues the same from age to age. (D. Thomas,
D.D.)
Universal adaptability of Christianity
Christianity alone, of all so-called faiths, overleaps all geographical limits and lives in all
centuries. It alone wins its trophies and bestows its gifts on all sorts and conditions of
men. Other plants which the "Heavenly Father hath not planted," have their zones of
vegetation and die outside certain degrees of latitude; but the seed of the kingdom is like
corn, an exotic nowhere, for wherever man lives it will grow, and yet an exotic
everywhere, for it came down from Heaven. Other food requires an educated palate for
its appreciation, but any hungry man in any land will relish bread. For every soul on
earth this living, dying love of the Lord Jesus Christ addresses itself to and satisfies his
deepest wants. It is the bread which gives life to the world. (A. Maclaren, D.D.)
2 For great is his love toward us,
and the faithfulness of the Lord endures
forever.
Praise the Lord.[a]
BAR ES, "For his merciful kindness is great toward us - His kindness; his
compassion; his love. All nations - all people - may say this, and therefore the psalm is
adapted to universal praise. Especially may this be said in view of the love of God to
mankind in the gift of a Saviour - a Saviour not for any one people especially or
exclusively, but for the world, Joh_3:16.
And the truth of the Lord endureth for ever - All that God has said: his
declarations; his promises; his assurances of mercy. They are the same in all lands where
they are made known, and they are the same in all ages of the world. Truth is a
representation of things as they are; and truth, therefore, must be ever the same. What
was true in the first ages of the world in regard to the relation of the sum of the squares
on the two sides of a right-angled triangle to the square of the hypothenuse is true now,
and will always be true; and so, what God has affirmed at any one time will always
remain the same in all ages and in all lands. What was truth to Abraham is truth to us;
what was truth to Paul is truth to us; what was truth to the martyrs is truth to us; what is
truth to us will be truth to all generations of the world in all lands, and will be truth
forever. This fact, too, is a just foundation for universal praise, and therefore the psalm
is so adapted to be used in all lands and among all people. How often in our own
language has this psalm been the medium of the utterances of praise in Christian
sanctuaries:
“From all that dwell below the skies,
Let the Creator’s praise arise;
Let the Redeemer’s name be sung,
Through every land, by every tongue.
Eternal are thy mercies, Lord;
Eternal truth attends thy word;
Thy praise shall sound from shore to shore,
Till suns shall rise and set no more.
CLARKE, "For his merciful kindness is great - ‫גבר‬ gabar, is strong: it is not
only great in bulk or number, but it is powerful; it prevails over sin, Satan, death, and
hell.
And the truth of the Lord endureth for ever - Whatsoever he has promised, that
he will most infallibly fulfill. He has promised to send his Son into the world, and thus
he has done. He his promised that he should die for transgressors, and this he did. He
has promised to receive all who come unto him through Christ Jesus, and this he
invariably does. He has promised that his Gospel shall be preached in every nation, and
this he is doing; the truth of the Lord remaineth for ever. Therefore, Praise ye the Lord!
GILL, "For his merciful kindness is great towards us,.... Not us Israelites only,
of whom David was, but Gentiles also; or otherwise there would be no force in the
reason why all people and nations should praise the Lord: but it respects the time when
these should become one people, partaking of the same grace, blessings, promises, and
privileges; in which the grace, mercy, and lovingkindness of God, greatly appeared; "it
prevailed over us" (p), as it may be rendered: the word is used of the prevailing of the
waters of the flood over the earth, Gen_7:18; and so may denote the exuberance of the
grace of God, of the abounding and superabounding of it. There is an abundance of it in
the heart of God, in his covenant, and in his Son; and which is displayed in redemption
by him; in the forgiveness of sin; and in the conversion of sinners, and their everlasting
salvation: particularly there has been an inundation or deluge of it in the Gentile world,
where it has flowed and overflowed; where sin abounded, grace has much more
abounded; and therefore the Lord is to be praised. And another reason follows,
and the truth of the Lord endureth for ever; the faithfulness of God to his
promises, not only made to the Jewish fathers concerning the Messiah, and redemption
by him; but to the Gentiles, and concerning the blessing of all nations in the promised
seed: and the faithfulness and truth of God, with respect to any of his promises, never
fails; nor will his word of truth, the Gospel; nor Jesus Christ, who is the truth, and the
truth of God; the truth of types, promises, and prophecies; see Psa_43:3; for he is the
same today, yesterday, and for ever.
Praise ye the Lord; for his superabounding grace, and eternal truth; even all the
people of God, of all nations, Jews and Gentiles.
HE RY, " The unsearchable riches of gospel-grace, which are to be the matter or our
praise, Psa_117:2. In the gospel, those celebrated attributes of God, his mercy and his
truth, shine most brightly in themselves and most comfortably to us; and the apostle,
where he quotes this psalm, takes notice of these as the two great things for which the
Gentiles should glorify God (Rom_15:8, Rom_15:9), for the truth of God and for his
mercy. We that enjoy the gospel have reason to praise the Lord, 1. For the power of his
mercy: His merciful kindness is great towards us; it is strong (so the word signifies); it
is mighty for the pardon of mighty sins (Amo_5:12) and for the working out of a mighty
salvation. 2. For the perpetuity of his truth: The truth of the Lord endures for ever. It
was mercy, mere mercy, to the Gentiles, that the gospel was sent among them. It was
merciful kindness prevailing towards them above their deserts; and in it the truth of the
Lord, of his promise made unto the fathers, endures for ever; for, though the Jews were
hardened and expelled, yet the promise took its effect in the believing Gentiles, the
spiritual seed of Abraham. God's mercy is the fountain of all our comforts and his truth
the foundation of all our hopes, and therefore for both we must praise the Lord.
JAMISO , "is great toward us — literally, “prevailed over” or “protected us.”
CALVI , "Thetruth of God, in this passage, is properly introduced as an attestation
of his grace. For he can be true even when he menaces the whole world with
perdition and ruin. The prophet, however, has placed his mercy first in order that
his faithfulness and truth, comprising an assurance of his paternal kindness, might
encourage the hearts of the godly. His power and justice are equally praiseworthy;
but as men will never cordially praise God until they are drawn by a foretaste of his
goodness, the prophet very justly selects God’s mercy and truth, which alone open
the mouths of those who are mute to engage in this exercise. When his truth is said
to be everlasting, it is not set in opposition to his mercy, as if it, after flourishing for
a season, then instantly passed away. The same reason would go to prove, that it was
small compared with his mercy, which is said to be abundant. The meaning is, that
God’s mercy is rich towards us, flowing in a perennial stream, because united to his
eternal truth. If we read, his mercy is confirmed, all difficulty will be removed, for
then both constancy and stability will alike adorn his mercy and his truth.
SPURGEO , "Ver. 2. For his merciful kindness is great toward us. By which is
meant not only his great love toward the Jewish people, but towards the whole
family of man. The Lord is kind to us as his creatures, and merciful to us as sinners,
hence his merciful kindness to us as sinful creatures. This mercy has been very
great, or powerful. The mighty grace of God has prevailed even as the waters of the
flood prevailed over the earth: breaking over all bounds, it has flowed towards all
portions of the multiplied race of man. In Christ Jesus, God has shown mercy mixed
with kindness, and that to the very highest degree. We can all join in this grateful
acknowledgment, and in the praise which is therefore due.
And the truth of the Lord endureth for ever. He has kept his covenant promise that
in the seed of Abraham should all nations of the earth be blessed, and he will
eternally keep every single promise of that covenant to all those who put their trust
in him. This should be a cause of constant and grateful praise, wherefore the Psalm
concludes as it began, with another Hallelujah,
Praise ye the LORD.
EXPLA ATORY OTES A D QUAI T SAYI GS.
Ver. 2. For his merciful kindness is great toward us. We cannot part from this
Psalm without remarking that even in the Old Testament we have more than one
instance of a recognition on the part of those that were without the pale of the
church that God's favour to Israel was a source of blessing to themselves. Such were
probably to some extent the sentiments of Hiram and the Queen of Sheba, the
contemporaries of Solomon; such the experience of aaman; such the virtual
acknowledgments of ebuchadnezzar and Darius the Mede. They beheld "his
merciful kindness"towards his servants of the house of Israel, and they praised him
accordingly. John Francis Thrupp.
Ver. 2. For his merciful kindness is great toward us. Albeit there be matter of praise
unto God in himself, though we should not be partakers of any benefit from him, yet
the Lord doth give his people cause to praise him for favours to them in their own
particular cases. David Dickson.
Ver. 2. For his merciful kindness is great. rbg, gabar, is strong:it is not only great in
bulk or number;but it is powerful;it prevails over sin, Satan, death, and hell. Adam
Clarke
Ver. 2. Merciful kindness... and the truth of the LORD. Here, and so in divers other
Psalms, God's mercy and truth are joined together; to show that all passages and
proceedings, both in ordinances and in providence, whereby he comes and
communicates himself to his people are not only mercy, though that is very sweet,
but truth also. Their blessings come to them in the way of promise from God, as
bound to them by the truth of his covenant. This is soul satisfying indeed; this turns
all that a man hath to cream, when every mercy is a present sent from heaven by
virtue of a promise. Upon this account, God's mercy is ordinarily in the Psalms
bounded by his truth; that none may either presume him more merciful than he
hath declared himself in his word; nor despair of finding mercy gratis, according to
the truth of his promise. Therefore though thy sins be great, believe the text, and
know that God's mercy is greater than the sins. The high heaven covereth as well
tall mountains as small mole hills, and mercy can cover all. The more desperate thy
disease, the greater is the glory of thy physician, who hath perfectly cured thee.
Abraham Wright
PULPIT, "Psalms 117:2
For his merciful kindness (or, his mercy) is great towards us; literally, has been
great over us. The appeal is to history, and the mercy intended is that shown in
God's continual protection of Israel. And the truth of the Lord endureth forever.
God's "truth" is here, as so often, his faithfulness to his promises, the promises
being especially those made to Abraham and David. His mercy and truth" to Israel
were an indication of what the Gentiles might expect of him in his dealings with
them (comp. Romans 15:8, Romans 15:9).
CO STABLE, "The cause for universal worship117:2
Essentially all people, including the Gentiles (Heb. goyim, "ummim), should praise
God because He is who He is. Two of the outstanding qualities that God
demonstrates are loyal love and truth. His loyal love (Heb. hesed) to His people is
very great, and His truth continues forever. Human loyalty often has limits, and we
are not consistently truthful. The Hebrew word translated "truth" is "emet, which
the translators frequently rendered "faithfulness." The relationship between these
two English words is clear. Because the Lord is "true," i.e, 100 percent loyal,
reliable, truthful, and trustworthy, He is a faithful God. Hesed and "emet often
occur together in the psalms. God"s faithfulness connects closely with His loyal love.
This psalm closes as it begins: with an exhortation to praise the Lord.
Outstanding among all God"s great qualities are His loyal love and faithfulness. His
people should honor Him for these traits consistently and frequently.
U K OW AUTHOR, "“For his merciful kindness is great toward us.” By which
is meant not only his great love toward the Jewish people, but towards the whole family
of man. The Lord is kind to us as his creatures, and merciful to us as sinners, hence his
merciful kindness to us as sinful creatures. This mercy has been very great, or powerful.
The mighty grace of God has prevailed even as the waters of the flood prevailed over the
earth: breaking over all bounds, it has flowed towards all portions of the multiplied race
of man. In Christ Jesus, God has shown mercy mixed with kindness, and that to the very
highest degree. We can all join in this grateful acknowledgment, and in the praise which
is therefore due. “And the truth of the Lord endureth for ever.” He has kept his covenant
promise that in the seed of Abraham should all nations of the earth be blessed, and he
will eternally keep every single promise of that covenant to all those who put their trust
in him. This should be a cause of constant and grateful praise, wherefore the Psalm
concludes as it began, with another Hallelujah, “Praise ye the Lord.”
PULPIT 1-2, "Psalms 117:1, Psalms 117:2
The kingdom of God.
The psalmist, consciously or unconsciously, anticipates the glories of the kingdom of
God, as that is now being established under the reign of Christ. We have—
I. ITS STRO G FOU DATIO . It is founded on mercy and truth. ot on
irresistible power, not on unchangeable law, but on Divine mercy and truth.
1. God's mercy to mankind, secured by the redeeming work, and promised by the
unchanging word, of Jesus Christ, is one stone of that foundation.
2. The other is the whole body of truth spoken by him or by his apostles under his
inspiration. Those who go everywhere preaching "the gospel of the kingdom" are
charged to make known God's abounding grace to all men, from the best to the
worst, from those "near" to those that are "afar off." They are also charged to
declare the will of God in the righteousness, the truthfulness, the purity, the charity,
the peacefulness, of those who give themselves to his service. These two great
principles may never be disjoined. With the message of mercy carried to the worst
of the children of men must be closely and inextricably associated all that utterance
of God's mind and purpose which requires holiness, wisdom, love.
II. ITS BOU DLESS RA GE. "Praise the Lord, all ye nations," etc. (Psalms
117:1). It is difficult to understand how a Jew, under the Law, could expect all the
heathen to be worshippers of God. The psalmist's must have been a pious wish
rather than a serious expectation. ot such is the Christian's hope; he looks forward
to the time when God will be honored under every sky, and his praises sung in every
language. He sees islands, communities, nations, that were once barbarous and
idolatrous now con-vetted to the truth; he sees the hoary systems of antiquity honey-
combed with doubt and distrust; he sees groups and companies of men and women,
as well as individuals, inquiring at the feet of Jesus Christ. He sees the Churches of
Christ "putting on their beautiful garments" of faith and zeal, and sending out their
messengers to the ends of the earth. He sees the truth and mercy of God printed in
every known language on the globe; he sees the prophecies of the Old Testament
and the ew in the very act of fulfillment; he has reason to say, with a heart full of
hope and joy, "Praise the Lord, all ye nations."
III. ITS PERPETUITY. "To all generations;" or, "forever." At least seventy
generations have come and gone since this psalm was written, and eighteen
centuries have passed since Jesus Christ brought "grace and truth" to the world in
his own Person. And this Divine wisdom shows no other signs of age than those of
maturity and advancement. There is no fear as to its future; for it comes from God,
and it meets the deep needs of man. It brings pardon for his sin, peace to his
burdened heart, comfort in his sorrow, sanctity to his joy, steadfastness for the time
of temptation, nobility to his life, hope in the solemn hour of death. With whatever
humanity can dispense, it cannot do without the mercy and the truth of God as these
are revealed and secured by the gospel of Jesus Christ.
HOMILIES BY S. CO WAY
Psalms 117:1, Psalms 117:2
The doxology.
This is the shortest psalm, but it is long enough to show—
I. THAT THERE IS O E SUPREME OBJECT OF WORSHIP FOR ALL ME . It
is Jehovah, the Lord. He and he alone. Three times in this short psalm is this
affirmed.
1. The atheism by whatever name it is called—of the day denies this, saying, either
God does not exist, or, if he does, we cannot know it.
2. False ideas of the Trinity practically deny this. Many Christians are tri-theists,
though unconsciously. But such error is not the less harmful on that account.
3. The doctrine of God as given in the whole Bible never teaches other than the unity
of God. "Hear, O Israel, the Lord our God is one Lord." The human race is one in
its moral condition—sin; in its need—a Savior; in its consciousness of both these
facts. One God, one Savior, should be worshipped by all.
II. THAT THERE IS O E DUTY I CUMBE T O ALL—THE PRAISE OF
THE LORD. It is not in many things that all can unite; but they can, and one day
will, in this. And we should seek to begin this now. It is due to God; he deserves as
well as desires and demands it. It is full of blessing to ourselves. Prayer is good, but
praise is better still. And it blesses others. The spirit of praise is winsome, for
"praise is comely." In the walls of the city of God its gates are praise (Isaiah 60:18).
We go in that way, and draw others to go in with us.
III. THAT THERE IS O E ARGUME T A D MOTIVE WHICH WILL
CO VI CE ALL—WHAT OUR GOD IS. He has not merely kindness, but
merciful kindness. And it is great; no insignificant and occasional thing. And it is
"toward us;" not a mere abstraction, but a positive reality. And he is ever faithful
and true; his righteousness endureth forever. ot mercy without truth, nor truth
without mercy. Alone, neither would have saved us. But together they constitute the
salvation of God. They who know will praise the Lord.—S.C.
HOMILIES BY R. TUCK
Psalms 117:1
God in national life.
"Laud him, all ye people" (Revised Version). This psalm was called by the Puritans
the "Dunbar Psalm," because Cromwell, the lord-general, when at the foot of Doon
Hill, after the battle of Dunbar, made a halt, and sang this psalm, "till the horse
could gather for the chase." It is agreed that it is a kind of doxology, and was used
either at the beginning or at the close of a liturgical service; somewhat as we use,
"Glory be to the Father," etc. It was the one most distinctive characteristic of the
Jews that they were keen to recognize the presence and working of God in their
national life. The tendency of nations is to distinguish between politics and religion.
The tendency of sentimental religion is to keep aloof from politics. The true idea is
exhibited in the Jewish national life at its best. The freest scope for all individual
statesmanship and patriotism, combined with the ever-cherished conviction that
God was in all, using all, inspiring all, and overruling all. Jewish politics and
religion were one thing. Moses' revelation from God was as truly national as
religious. So far as the Jews had a universal mission, a witness to make to "all
peoples," it was of the one and only God in their national life, who ought to be
recognized as the God of every national life. We can trace God in the history that is
past; we may find him in the history that is now in the making. To that recognition
of God in the present this psalm calls men. "The God of the whole earth shall he be
called." Monotheism involves
I. Men need A I FALLIBLE DIRECTOR OF CO DUCT. This one God is the
Ruler of all guiding all "with his eye."
II. Men need A VI DICATOR OF RIGHTEOUS ESS in whom they may have
absolute confidence. This one God is the Judge of all, the holy Avenger of all the
wronged.
III. Men need A RESCUER A D DELIVERER to whom in every sense of sin and
peril they may flee. This one God is the Savior of all. These are universal human
peculiarities found in every nation. So every nation wants the one God.—R.T.
Psalms 117:2
God's merciful dealings with nations.
The psalmist, no doubt, refers to the character of God's dealings with Israel, but he
implies that they do but present a model of God's dealings with all nations; and he
calls upon those nations to examine and. see what God's dealings had been with
them, so that they might find cause for praise. The early Jews realized monotheism
as a special possession of their nation. The later prophets and psalmists realized
monotheism as a trust, concerning which the Jews were to make witness to all
nations around them. What we still do is what the psalmist here calls upon us to do.
We study the records of God's dealings with his ancient people, in order that, seeing
his mercy, loving-kindness, and truth to them, we may come to know him better,
understand his ways with us more perfectly, and praise him with the praise that
comes of perfect trust.
I. It is quite true that we can learn God's faithfulness and considerateness (merciful
kindness) in nature, which, if it be a system of law, is a system of varying and
opposing laws, whose relative working must be in some restraint and presidency.
And in providence, which is the adjustment of nature-workings to meet the needs of
individuals, and implies a Divine Director, who knows the individuals, and has
power over every thing, and, with infinite kindness can fit the two together.
II. But the term "merciful kindness" suggests something better and deeper than
this. True, the people of Israel were men, even as we are men. And what God did for
them as men illustrates what God can do for us as men, and even assures us what he
is doing. But we must never lose sight of this point—God dealt with Israel as sinful
men; and the merciful kindness is so impressive because it was pitiful and com
passionate dealing with sinful men. But that is precisely what we are, and therefore
God's merciful kindness to Israel is so interesting to us. It reveals him who is also
our God. When the idea is once in our mind, we can read our lives, individual and
national, aright, and speak of his merciful kindness to us also.—R.T.
Psalms 117:2
Truth regarded as reliability.
"The truth of the Lord endureth for ever." The term "truth" is constantly
employed without a well-defined and precise meaning. Truth sometimes only means
that which seems true to a particular individual at a particular time. Sometimes it
only means "veracity," or the correspondence between a proposition and a man's
belief. Truth is the correspondence of the proposition with fact. There is a standard
truth. It is close kin with eternal righteousness. The love of truth is the love of
realities; the determination to rest upon facts and not upon semblances. But when
the psalmist spoke of the "truth of God," no such abstract or critical ideas were in
his mind. He thought of the truth or righteousness of God as seen in his faithfulness
to the promises on which he has ever made his people to hope. To him the truth of
God was not his verity, but his reliability. His truthfulness, his dependableness,
regarded as a basis of trust. His reliability has never failed his people; we may be
absolutely confident that it endureth, and will endure forever. A man's truth is the
basis of our trust in him. God's truth is the basis of our reliance on him.
I. TRUTH, AS A FEATURE OF CHARACTER, IS A SIG OF STABILITY.
When we speak of a man as a man of truth, we know that we describe a firm,
steadfast man; a man who can make up his mind, and stand to his mind when it is
made up. There is no wavering, no "shilly-shallying," about the man. He is a prop
fixed firmly into the ground, and can bear a good strain. To some men there seems
to be no such thing as truth, only varying opinion, nothing worth suffering for,
worth living and dying for. Such men easily bend this way or that, swayed by every
passing wind.
II. TRUTH, AS A FEATURE OF CHARACTER, IS A SIG OF CO SISTE CY.
Consistency is keeping strictly to a line of conduct which we have marked as right.
But only a man of truth will ever look on a line of conduct as right, for only such a
man has an absolute moral standard. And only the man of truth will have any
anxiety about deviations from the line.
III. TRUTH, AS A FEATURE OF CHARACTER, IS A SIG OF PERMA E CE.
o disintegrating forces can ever destroy it. By the necessity of things the truthful
character endures; nothing can end it. These things may be applied in their
sublimest forms to God, in whose image man is made. Because he is truth, and his
truth endures, we may trust in the Lord forever.—R.T.
Psalms 117:2
Praise.
"Praise ye the Lord." It may be interesting to inquire what "praise" is; and what
are the proper forms and features of human praise as offered to God. What praise
does God reasonably demand? And what praise is man, at his best, able to offer?
But those considerations may lead us into somewhat familiar lines. There may be
some freshness in considering what the response to this call, what the offering of this
praise, is to men. It is a glorifying of God; but it is also a benediction of men. We
may not offer our praise for the sake of getting the benediction; we may only offer
the praise for the glorifying of God. But we may keep the comforting assurance in
our hearts, that God does make it return upon us in benedictions.
I. PRAISE AS BOASTI G. Boasting is a part of the human character. It is the
natural expression of the energetic, confident, and hopeful disposition. Boasting is a
good thing as well as a bad. He is but a poor soul who does not beast, or cannot. The
question is—Does the boasting concern self, or some one else? Boasting about self is
offensive; boasting about some one else may be most noble. And praise is that noble
and ennobling thing—boasting about God. That lifts us wholly away from self.
II. PRAISE AS MI ISTRY. A man never offers praise to God without morally and
spiritually helping some one beside him. That praise declares his faith in God; his
sense of the claims of God; and his experience of the mercies of God. So praising is
not our duty, it is part of our service. This is too often lost sight of, and then public
praise is easily neglected.
III. PRAISE AS RELAXATIO . The religious life is no continuous strain of
wearisome duties that must be done. It is full of relief-times. And the praise-times of
religious life are precisely similar to those resting and refreshing times which we all
value so much as relief from business strain. Therefore the praise-feature of all
religious services should have the most careful attention, that full efficiency may be
secured.
IV. PRAISE AS CULTURE. By "culture" we mean the complete and harmonious
development of all a man's bodily and mental powers. When used in relation to
religion, it means the complete and harmonious development of all a man's spiritual
powers. There is a praise-side to every man's religious nature, and that can only be
cultured by fitting and continuous exercise. So man is blessed, and God is glorified,
by the offering of praise.—R.T.

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Psalm 117 commentary

  • 1. PSALM 117 COMME TARY EDITED BY GLE PEASE I TRODUCTIO SPURGEO , "SUBJECT. This Psalm, which is very little in its letter, is exceedingly large in its spirit; for, bursting beyond all bounds of race or nationality, it calls upon all mankind to praise the name of the Lord. In all probability it was frequently used as a brief hymn suitable for almost every occasion, and especially when the time for worship was short. Perhaps it was also sung at the commencement or at the close of other Psalms, just as we now use the doxology. It would have served either to open a service or to conclude it. It is both short and sweet. The same divine Spirit which expatiates in the 119th, here condenses his utterances into two short verses, but yet the same infinite fullness is present and perceptible. It may be worth noting that this is at once the shortest chapter of the Scriptures and the central portion of the whole Bible. ELLICOTT, "This, shortest of all the psalms, might well be called multum in parvo, for in its few words it contains, as St. Paul felt (Romans 15:11), the germ of the great doctrine of the universality of the Messianic kingdom. That it was intended for liturgical use there can be no doubt, and possibly it is only one of the many varieties of the Hebrew Doxology. What is also very noticeable, is the ground on which all the world is summoned to join in the praise of Jehovah—His covenant kindness and the fulfilment of His promises to Israel. The idea latent under this is shown in the second word rendered praise; properly, to soothe. The nations are imagined coming to make their peace with Israel’s God after seeing His display of power for their sakes; but a wider and nobler truth emerged out of this. 1 Praise the Lord, all you nations; extol him, all you peoples.
  • 2. BAR ES, "O praise the Lord, all ye nations - The idea is that God has a claim to universal worship, and that all the nations of the earth are under obligations to adore him as the true God. He is not the God of the Hebrew people only, but of all people; his praise should be celebrated not merely by one nation, but by all. This is one of the passages in the Old Testament, anticipating what is more fully disclosed in the New Testament, in which the sacred writer extends his vision beyond the narrow boundaries of Judea, and looks to the world, the whole world, as the theater on which the true religion was to be displayed, and for which it was designed. It is language such as would be indited by the Spirit of inspiration on the supposition that the time would come when the barrier between Jews and Gentiles would be broken down, and when all the nations of the earth would be in the possession of the true religion, and would unite in the worship of the same God. This doctrine, however, was not fully made known until the coming of the Redeemer. The announcement of this was made by the Redeemer himself (compare Mat_8:11; Mat_12:21; Mat_28:19); it was the occasion of no small part of the trouble which the Apostle Paul had with his countrymen (compare Act_13:46; Act_18:6; Act_21:21; Act_22:21; Act_26:20, Act_26:23); it was one of the doctrines which Paul especially endeavored to establish, as a great truth of Christianity, that all the barriers between the nations were to be broken down, and the Gospel proclaimed to all people alike, Rom_3:29; Rom_9:24, Rom_9:30; Rom_11:11; Rom_15:9-11, Rom_15:16, Rom_ 15:18; Gal_2:2; Eph_2:11-18; Eph_3:1-9. It is under the gospel that this language becomes especially appropriate. Praise him, all ye people - People of all lands. The word here rendered “praise” - ‫שׁבח‬ shâbach - means properly to soothe, to still, to restrain - as, for example, billows Psa_89:9; and then, to praise, as if to soothe with praises - mulcere laudibus, Pacuv. The idea of soothing or mitigating, however, is not necessarily in the word, but it may be understood in the general sense of praise. We may in fact often soothe or appease people - angry, jealous, suspicious people - by skillful flattery or praise - for there are few, even when under the influence of anger or hatred, who may not thus be approached, or who do not value praise and commendation more than they do the indulgence of passion; but we cannot hope thus to appease the anger of God. We approach him to utter our deep sense of his goodness, and our veneration for his character; we do not expect to turn him from anger to love - to make him forget his justice or our sins - by soothing flattery. CLARKE, "O praise the Lord, all ye nations - Let all the Gentiles praise him, for he provides for their eternal salvation. Praise him, all ye people - All ye Jews, praise him; for ye have long been his peculiar people. And while he sends his Son to be a light to the Gentiles, he sends him also to be the glory of his people Israel. GILL, "O praise the Lord, all ye nations,.... The Lord having chosen, and Christ having redeemed, some out of every kindred, tongue, people, and nation; and the Gospel
  • 3. being sent and preached to all nations, and some of each being called and converted by the Spirit of God; they are excited to praise the Lord, Jehovah, Father, Son and Spirit, for their several acts of divine grace and kindness towards them, in choosing, redeeming, and sanctifying them; and in favouring them with the Gospel, and the ordinances of it, and with his gracious presence in them; and in supplying them with his grace, and giving them a right unto and meetness for eternal glory; for all which praise should be given to the Lord; praise him, all ye people; ye people of God in the several nations of the world; not the Jews only, but the Gentiles also: the same thing is repeated in different words, for the greater certainty and confirmation of it; that this should be, the work and exercise of the Gentiles in Gospel times, and expresses eagerness and vehemence to stir them up to it. A different word is here used for "praise" than in the former clause; and which is more frequently used in the Chaldee, Syriac, Arabic, and Ethiopic languages; and signifies the celebration of the praises of God with a high voice. HE RY, "There is a great deal of gospel in this psalm. The apostle has furnished us with a key to it (Rom_15:11), where he quotes it as a proof that the gospel was to be preached to, and would be entertained by, the Gentile nations, which yet was so great a stumbling-block to the Jews. Why should that offend them when it is said, and they themselves had often sung it, Praise the Lord, all you Gentiles, and laud him, all you people. Some of the Jewish writers confess that this psalm refers to the kingdom of the Messiah; nay, one of them has a fancy that it consists of two verses to signify that in the days of the Messiah God should be glorified by two sorts of people, by the Jews, according to the law of Moses, and by the Gentiles, according to the seven precepts of the sons of Noah, which yet should make one church, as these two verses make one psalm. We have here, I. The vast extent of the gospel church, Psa_117:1. For many ages in Judah only was God known and his name praised. The sons of Levi and the seed of Israel praised him, but the rest of the nations praised gods of wood and stone (Dan_5:4), while there was no devotion at all paid, at least none openly, that we know of, to the living and true God. But here all nations are called to praise the Lord, which could not be applied to the Old Testament times, both because this call was not then given to any of the Gentile nations, much less to all, in a language they understood, and because, unless the people of the land became Jews and were circumcised, they were not admitted to praise God with them. But the gospel of Christ is ordered to be preached to all nations, and by him the partition-wall is taken down, and those that were afar off are made nigh. This was the mystery which was hidden in prophecy for many ages, but was at length revealed in the accomplishment, That the Gentiles should be fellow-heirs, Eph_3:3, Eph_3:6. Observe here, 1. Who should be admitted into the church - all nations and all people. The original words are the same that are used for the heathen that rage and the people that imagine against Christ (Psa_2:1); those that had been enemies to his kingdom should become his willing subjects. The gospel of the kingdom was to be preached to all the world, for a witness to all nations, Mat_24:14; Mar_16:15. All nations shall be called, and to some of all nations the call shall be effectual, and they shall be discipled. 2. How their admission into the church is foretold - by a repeated call to praise him. The tidings of the gospel, being sent to all nations, should give them cause to praise God; the institution of gospel- ordinances would give them leave and opportunity to praise God; and the power of
  • 4. gospel-grace would give them hearts to praise him. Those are highly favoured whom God invites by his word and inclines by his Spirit to praise him, and so makes to be to him for a name and a praise, Jer_13:11. See Rev_7:9, Rev_7:10. JAMISO , "Psa_117:1, Psa_117:2. This may be regarded as a doxology, suitable to be appended to any Psalm of similar character, and prophetical of the prevalence of God’s grace in the world, in which aspect Paul quotes it (Rom_15:11; compare Psa_47:2; Psa_ 66:8). K&D 1-2, "The thanksgiving Psalm ending in Hallelujah is followed by this shortest of all the Psalms, a Hallelujah addressed to the heathen world. In its very brevity it is one of the grandest witnesses of the might with which, in the midst of the Old Testament, the world-wide mission of the religion of revelation struck against or undermined the national limitation. It is stamped by the apostle in Rom_15:11 as a locus classicus for the fore-ordained (gnadenrathschlussmässig) participation of the heathen in the promised salvation of Israel. Even this shortest Psalm has its peculiarities in point of language. ‫ים‬ ִ ֻ‫א‬ (Aramaic ‫א‬ָ ַ‫מ‬ ֻ‫,א‬ Arabic umam) is otherwise alien to Old Testament Hebrew. The Old Testament Hebrew is acquainted only with ‫ּות‬ ֻ‫א‬ as an appellation of Ismaelitish of Midianitish tribes. ‫ם‬ִ‫ּוי‬ ‫ל־‬ ָⅴ are, as in Psa_72:11, Psa_72:17, all peoples without distinction, and ‫ים‬ ִ ֻ‫א‬ ָ‫ל־ה‬ ָⅴ all nations without exception. The call is confirmed from the might of the mercy or loving-kindness of Jahve, which proves itself mighty over Israel, i.e., by its intensity and fulness superabundantly covering (‫ר‬ ַ‫ב‬ָ as in Psa_103:11; cf. ᆓπερεπερίσσευσε, Rom_5:20, ᆓπερεπλεόνασε, 1Ti_1:14) human sin and infirmity; and from His truth, by virtue of which history on into eternity ends in a verifying of His promises. Mercy and truth are the two divine powers which shall one day be perfectly developed and displayed in Israel, and going forth from Israel, shall conquer the world. CALVI , "1Praise Jehovah, all ye nations. The Holy Spirit having, by the mouth of the prophet, exhorted all nations to celebrate the praises of God’s mercy and faithfulness, Paul, in his Epistle to the Romans, very justly considers this as a prediction respecting the calling of the whole world, (Romans 15:11.) How can unbelievers be qualified for praising God, who, though not entirely destitute of his mercy, yet are insensible of it, and are ignorant of his truth? It would therefore serve no purpose for the prophet to address the heathen nations, unless they were to be gathered together in the unity of the faith with the children of Abraham. There is no ground for the censorious attempting, by their sophistical arguments, to refute the reasoning of Paul. I grant that the Holy Spirit elsewhere calls upon the mountains, rivers, trees, rain, winds, and thunder, to resound the praises of God, because all creation silently proclaims him to be its Maker. It is in a different manner that he is praised by his rational creatures. The reason assigned is, that God’s mercy and truth furnish materials for celebrating his praises. Besides, the prophet does not mean that God shall be praised everywhere by the Gentiles, because the knowledge of his character is confined to a small portion of the land of
  • 5. Judea, but because it was to be spread over the whole world. First, he enjoins God to be praised, because his goodness is increased, or strengthened, for the Hebrew term admits of both meanings. Secondly, because his truth remains steadfast for ever How, then, are those qualified to celebrate his praises, who, with brutal insensibility, pass over his goodness, and shut their ears against his heavenly doctrine? SPURGEO , "Ver. 1. O praise the LORD, all ye nations. This is an exhortation to the Gentiles to glorify Jehovah, and a clear proof that the Old Testament spirit differed widely from that narrow and contracted national bigotry with which the Jews of our Lord's day became so inveterately diseased. The nations could not be expected to join in the praise of Jehovah unless they were also to be partakers of the benefits which Israel enjoyed; and hence the Psalm was an intimation to Israel that the grace and mercy of their God were not to be confined to one nation, but would in happier days be extended to all the race of man, even as Moses had prophesied when he said, "Rejoice. O ye nations, his people" (De 32:43), for so the Hebrew has it. The nations were to be his people. He would call them a people that were not a people, and her beloved that was not beloved. We know and believe that no one tribe of men shall be unrepresented in the universal song which shall ascend unto the Lord of all. Individuals have already been gathered out of every kindred and people and tongue by the preaching of the gospel, and these have right heartily joined in magnifying the grace which sought them out, and brought them to know the Saviour. These are but the advance guard of a number which no man can number who will come ere long to worship the all glorious One. Praise him, all ye people. Having done it once, do it again, and do it still more fervently, daily increasing in the reverence and zeal with which you extol the Most High. ot only praise him nationally by your rulers, but popularly in your masses. The multitude of the common folk shall bless the Lord. Inasmuch as the matter is spoken of twice, its certainty is confirmed, and the Gentiles must and shall extol Jehovah—all of them, without exception. Under the gospel dispensation we worship no new god, but the God of Abraham is our God for ever and ever; the God of the whole earth shall he be called. EXPLA ATORY OTES A D QUAI T SAYI GS. Whole Psalm. A very short Psalm if you regard the words, but of very great compass and most excellent if you thoughtfully consider the meaning. There are here five principal points of doctrine. First, the calling of the Gentiles, the Apostle being the interpreter, Romans 15:11; but in vain might the Prophet invite the Gentiles to praise Jehovah, unless they were to be gathered into the unity of the faith together with the children of Abraham. Second, The Summary of the Gospel, namely, the manifestation of grace and truth, the Holy Spirit being the interpreter, John 1:17. Third, The end of so great a blessing, namely, the worship of God in spirit and in truth, as we know that the kingdom of the Messiah is spiritual. Fourth, the employment of the subjects of the great King is to praise and glorify Jehovah. Lastly, the privilege of these servants:that, as to the Jews, so also to the Gentiles, who know and serve God the Saviour, eternal life and blessedness are brought,
  • 6. assured in this life, and prepared in heaven. Mollerus. Whole Psalm. This Psalm, the shortest portion of the Book of God, is quoted and given much value to, in Romans 15:11. And upon this it has been profitably observed, "It is a small portion of Scripture, and such as we might easily overlook it. But not so the Holy Ghost. He gleans up this precious little testimony which speaks of grace to the Gentiles, and presses it on our attention." From Bellett's Short Meditations on the Psalms, chiefly in their Prophetic character, 1871. Whole Psalm. The occasion and the author of this Psalm are alike unknown. De Wette regards it as a Temple Psalm, and agrees with Rosenmueller in the supposition that it was sung either at the beginning or the end of the service it the temple. Knapp supposes that it was used as an intermediate service, sung during the progress of the general service, to vary the devotion, and to awaken a new interest in the service, either sung by the choir or by the whole people. Albert Barnes. Whole Psalm In God's worship it is not always necessary to be long; few words sometimes say what is sufficient, as this short Psalm giveth us to understand. David Dickson. Whole Psalm. This is the shortest, and the next but one is the longest, of the Psalms. There are times for short hymns and long hymns, for short prayers and long prayers, for short sermons and long sermons, for short speeches and long speeches. It is better to be too short than too long, as it can more easily be mended. Short addresses need no formal divisions: long addresses require them, as in the next Psalm but one. G. Rogers. Ver. 1. O praise the Lord, etc. The praise of God is here made both the beginning and the end of the Psalm; to show, that in praising God the saints are never satisfied with their own efforts, and would infinitely magnify him, even as his perfections are infinite. Here they make a circle, the beginning, middle, and end whereof is hallelujah. In the last Psalm, when David had said, "Let everything that hath breath praise the Lord, "and so in all likelihood had made an end, yet he repeats the hallelujah again, and cries, "Praise ye the Lord." The Psalmist had made an end and yet he had not done; to signify, that when we have said our utmost for God's praise, we must not be content, but begin anew. There is hardly any duty more pressed in the Old Testament upon us, though less practised, than this of praising God. To quicken us therefore to a duty so necessary, but so much neglected, this and many other Psalms were penned by David, purposely to excite us, that are the nations here meant, to consecrate our whole lives to the singing and setting forth of God's worthy praises. Abraham Wright. Ver. 1. All ye nations. ote: each nation of the world has some special gift bestowed on it by God, which is not given to the others, whether you have regard to nature or grace, for which it ought to praise God. Le Blanc. Ver. 1. Praise him. A different word is here used for "praise" than in the former clause: a word which is more frequently used in the Chaldee, Syriac, Arabic, and Ethiopic languages; and signifies the celebration of the praises of God with a high voice. John Gill. BE SO , "Verse 1-2 Psalms 117:1-2. O praise the Lord, all ye nations — Let not the praises that are due to the great Lord of all, be confined to our nation; but let all people upon the face of
  • 7. the earth praise him. For his merciful kindness is great toward us — Toward all the children of Adam, whether carnal or spiritual, for he hath done mighty things for all mankind; and the truth of the Lord endureth for ever — The Lord, who changes not, will not fail to perform his faithful promises to the world’s end. Therefore let us all join in praises to our common Benefactor. COFFMA , "Verse 1 PSALM 117 THE SALVATIO OF THE GE TILES WAS DERIVED FROM GOD'S BLESSI GS UPO ISRAEL "This is the shortest chapter in the Bible, and the middle chapter."[1] Some have called it a doxology, but it is far more than that. It is a Messianic Psalm of the first rank, entitled to stand in the canon as an independent composition. It has even been attached to other psalms as an introduction, or as a conclusion, "But in the versions and all the principal manuscripts, it is always separate."[2] The psalm is beautiful, one of the rarest gems of the Psalter; and it has been set to music just as it appears in the text of the King James Version. It is entitled, "O Praise the Lord" and appears in "Great Songs of the Church," o. 470, where it is set to music composed by Will Hill. Psalms 117:1-2 The Text of the Psalm in the American Standard Version "O praise Jehovah, all ye nations; Laud him all, ye peoples. For his lovingkindness is great toward us; And the truth of Jehovah endureth forever. Praise ye Jehovah (Hallelujah)." Psalms 117:1-2 The Text as in the King James Version "O praise the Lord, all ye nations, praise him all ye people. For his merciful kindness is great toward us;
  • 8. and the truth of the Lord endureth forever. Praise ye the Lord." This is by far the superior rendition and is the one set to music in the hymn cited above. It is a source of great joy to this writer to note that such artificial names for the Lord as "Yahweh," "Jajve," and "Jehovah" have gone forever out of style. The RSV ignores those names altogether, and that is one of the great superiorities of the RSV. Such names carry with them the offensive odor of the radical criticism of the Bible which had an ascendancy during the first half of the current century. ot one of them is in the Greek or Hebrew texts of the Bible. It may be noted that in this commentary, we have generally ignored (where possible) those manmade names of the Lord. THE PSALM IS MESSIA IC "All nations are invited to worship Yahweh (the Lord), who has revealed his power and faithfulness to Israel. The Psalm is Messianic in the general sense that it contemplates the union of all nations in the sole worship of the one and only God. On account of its brevity, but with no solid reason, many manuscripts combine it with the preceding or following Psalms."[3] Leupold also observed that: The Psalm may rightly be called Messianic, because the time did come when the Gentile religions had collapsed because of their very emptiness. The coming of the Messiah was timed to coincide with that collapse; and it was in the Messianic age when the thing here envisioned in this Psalm began to be fulfilled. In this sense Paul quoted verse 1 of this Psalm in Romans 15:11.[4] The great point in this psalm was pointed out by Kidner, who referred to it as "surprising." "The matter for the rejoicing (on the part of the Gentiles) is God's goodness toward `us,'[5] the `us' here being a reference to "us Israelites." This is one of the most significant things in the whole Bible. "Thus the acts of God toward Israel (us) are of world significance."[6] All of God's dealings with ancient Israel were related absolutely to the salvation of all men "in Jesus Christ." From the very beginning, when God called Abraham, he stated on that occasion that the divine purpose encompassed the blessing of "all the families of the earth" (Genesis 12:3) in the Seed Singular, which is Jesus Christ (Galatians 3:16). Thus, the salvation to be enjoyed eventually by all nations (Gentiles) was literally because of God's providential choice and guidance of the Chosen People throughout the long pre-Christian ages. If there ever was a scripture that deserved to be set to music and sung continually all over the world, then this psalm also qualifies. COKE, "Verse 1
  • 9. Psalms 117. An exhortation to praise God for his mercy and truth. THIS psalm, like the 110th, seems to be altogether prophetical of the joy which all nations should conceive at the coming of the Messiah; to give salvation first to the Jews, and then to all other nations, according to his truth, Psalms 117:2 i.e. his faithful promise. See Genesis 12:3. St. Paul applies the first words of it to this purpose, Romans 15:11 and some of the Jews themselves justify this application. REFLECTIO S.—This short psalm is full of the most blessed tidings to the Gentile world, who, in the fulness of time, should be called into the fellowship of the gospel, and with the converted Jews become one fold under one shepherd. 1. All the heathen nations are here called upon to praise the Lord: to them the gospel was to be preached; and multitudes who should yield obedience to the faith, would be admitted into the assembly of the church, and join in the songs of redeeming love. 2. Rich matter for their praises is suggested. For his merciful kindness is great towards us or hath abounded over us; kindness and mercy, vast as the waters of the deluge; abounding to the chief of sinners; extending to millions of lost souls, who accept of free and proffered grace; and securing to the faithful, pardon, strength, comfort, glory, and this eternally, because the truth of the Lord endureth for ever, and his faithfulness is engaged to make good to all faithful believers, not of the Jews only, but of the Gentiles also, the promises of the everlasting covenant; therefore praise ye the Lord. CO STABLE, "Verse 1 1. A call for universal worship117:1 The unknown psalmist summoned all people to praise Yahweh (cf. Romans 15:11). To "laud" (Heb. shavah) means to glorify, to boast about, and to extol. This shortest of all the psalms focuses attention on the importance of praising God for two of His most wonderful qualities, namely: His loyal love and His faithfulness. It is a psalm of descriptive praise. EXPOSITOR'S DICTIO ARY, "Psalm 117 The Psalm sung by Cromwell and his army after the victory of Dunbar, 3September, 1650 , and known afterwards by the Puritans as the Dunbar Psalm. As the Scottish army left their strong position on the heights to offer their raw soldiers to Cromwell"s veterans, he pointed to the sun, whose disc was rising over the German Ocean, with the words, "Let God arise, let His enemies be scattered". It was the custom of Philip Henry to sing the117th Psalm every Sabbath after the first sermon as the fullest expression of thanksgiving. He used to say that the more
  • 10. singing of Psalm there is in our families and congregations on Sabbath, the more like they are to heaven; and that he preferred singing whole Psalm to pieces of them. References.—CXVIII:10.—J. M. eale, Sermons on Passages of the Psalm , p254. CXVIII:15.—H. J. Wilmot-Buxton, A Year"s Plain Sermons, p137. EBC, "THIS shortest of the psalms is not a fragment, though some MSS attach it to the preceding and some to the following psalm. It contains large "riches in a narrow room," and its very brevity gives force to it. Paul laid his finger on its special significance, when he quoted it in proof that God meant His salvation to be for the whole race. Jewish narrowness was an after growth and a corruption. The historical limitations of God’s manifestation to a special nation were means to its universal diffusion. The fire was gathered in a grate, that it might warm the whole house. All men have a share in what God does for Israel. His grace was intended to fructify through it to all. The consciousness of being the special recipients of Jehovah’s mercy was saved from abuse, by being united with the consciousness of being endowed with blessing that they might diffuse blessing. or is the psalmist’s thought of what Israel’s experience proclaimed concerning God’s character less noteworthy. As often, lovingkindness is united with troth or faithfulness as twin stars which shine out in all God’s dealings with His people. That lovingkindness is "mighty over us"-the word used for being mighty has the sense of prevailing, and so "where sin abounded, grace did much more abound." The permanence of the Divine Lovingkindness is guaranteed by God’s Troth, by which the fulfilment of every promise and the prolongation of every mercy are sealed to men. These two fair messengers have appeared in yet fairer form than the psalmist knew, and the world has to praise Jehovah for a world wide gift, first bestowed on and rejected by a degenerate Israel, which thought that it owned the inheritance, and so lost it. SIMEO , "THE GE TILES CALLED TO PRAISE GOD Psalms 117. O praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth for ever. Praise ye the Lord. THIS is the shortest of all the Psalms: but it is by no means the least interesting: the energy with which it is expressed abundantly marks the importance of the truths contained in it, and the feelings with which it should be read by us. The same sentiments are doubtless contained in many other psalms: but to a mind that is rightly disposed, they are ever new: they need no embellishment to adorn them, no eloquence to set them forth: if any man can hear or reflect upon them without emotion, the fault is in himself alone. Let us consider the psalm, I. In a general view— Here is a call to the whole world to praise and adore their God. Those perfections
  • 11. which they are more especially called to celebrate, are, 1. The greatness of his mercy— [Reflect on his sparing mercy. Consider the state of the whole world, which has so cast off their allegiance to God, that “he is not in all their thoughts” — — — Consider the inconceivable mass of iniquity that has been accumulating now nearly six thousand years — — — and yet we are spared! Once indeed God destroyed the world; but only once. On some few occasions God has marked his indignation against sin; but on very few: an Achan, an Uzzah, an Ananias, have been set up as witnesses for God, that he hateth iniquity: but these only serve the more strikingly to illustrate the astonishing forbearance of our God — — — Let every one of us look back upon his own personal transgressions, and then say, whether he himself is not an astonishing monument of God’s forbearance. But if we so admire the sparing mercy of our God, what shall we say of his redeeming mercy? What words can we ever find sufficient to express the wonders of God’s love, in substituting his own Son, his co-equal, co-eternal Son, in our place, and laying the iniquities of a ruined world on him? Here we are altogether lost in wonder. The idea of redemption is so vast, that we cannot grasp it. We assent to it; we believe it; we trust in it: but it so far exceeds all our comprehension, that it appears rather like “a cunningly-devised fable,” than a reality. We see a little of the suitableness and sufficiency of this salvation; but it in only “as in a glass darkly;” it is only enigmatically [ ote: See 1 Corinthians 13:12. the Greek.] that we view it at all; spelling it out, as it were, from a few scattered hints, and guessing at what we cannot comprehend. The freeness with which it is offered also, no less surpasses knowledge. By the way in which God himself follows us with offers, and entreaties, it should seem almost as if his happiness, rather than ours, depended on our acceptance of it. The continuance of these offers, made as they are from year to year to people who only pour contempt upon them, and trample on that adorable Saviour who shed his blood for them,—O! what an emphasis does this give to that expression in our text, “His merciful kindness is great towards us!” Should not the whole universe adore our God for this?] 2. The inviolability of his truth— [Were his truth considered in reference to his threatenings, it would be an awful subject indeed: but we are called to notice it at present only in connexion with his promises. All the mercy which God was pleased to vouchsafe to man, he has made over to us by an everlasting covenant, which was confirmed with an oath, and ratified with the blood of his only dear Son. There is not any thing which fallen man can want, for body or for soul, for time or for eternity, which has not been made the subject of a distinct promise. And who ever heard of one single promise failing him who trusted in it? Who ever heard of one sinner rejected, who came to God in the way prescribed? To the Jewish nation many specific promises were made: Did any one of them fail? Did not Joshua, after the final settlement of the Jews in Canaan,
  • 12. bear testimony for God in this respect, in the presence of the whole assembled nation, and appeal to them for the truth of his assertions [ ote: Joshua 23:14.]? And have not all of you, who have ever rested in, and pleaded, God’s gracious promises, been constrained to bear a similar testimony in his behalf? Let the whole world then adore and magnify the Lord on this ground; and never be weary of acknowledging, that “his mercy endureth for ever [ ote: See Psalms 136. where it is repeated twenty-six times in as many verses.].”] Let us now proceed to consider the psalm, II. With a more immediate reference to the Gentile world— The psalm is in reality a prophecy; and so important a prophecy, that St. Paul expressly quotes one part of it [ ote: Romans 15:11.], and gives, as it were, an explanation of the remainder [ ote: Romans 15:8-9. where God’s truth and mercy are both specified, as illustrated and confirmed by Christ.]. It declares the calling of the Gentiles— [In this sense it has been interpreted, even by some of the Jews themselves: and we are sure that this is its true import, because an inspired Apostle has put this construction upon it. And are not we ourselves evidences of its truth? Are not we Gentiles? and has not God’s mercy reached unto us? Are not his promises also fulfilled to us? The promise to Abraham was, that “in him, and in his seed, should all the nations of the earth be blessed:” and this promise was made to him whilst he was yet uncircumcised, in order that the interest which we uncircumcised Gentiles had in it might be more fully manifest [ ote: Romans 4:11.]. Behold then, we are living witnesses both of God’s mercy and truth! His promises are fulfilled to us, yea, and are yet daily fulfilling before our eyes. The blessings of salvation are poured down upon us in rich abundance. The Church is daily enlarging on every side of us. Both at home and abroad is the Gospel running and glorified, to an extent that has never been seen since the Apostolic age. And the time for its universal diffusion through the whole earth is manifestly drawing nigh. We have seen enough with our eyes to assure us, that the fuller accomplishment of God’s promises may be expected in due season: and that, at the appointed hour, “all the kingdoms of the world shall become the kingdom of our God, and of his Christ.”] In this view, all the Gentile world are called upon to bless and praise their God— [Ye, who are here assembled, arise and praise your God. Consider what mercy has been shewn to you; consider what truth has been displayed towards you. Arise, I say; yea, again and again would I repeat it, Arise and praise your God! And, ye remotest nations of the earth, O that our voice could reach to you! O that ye knew your obligations to your God, and the blessings that are in reserve for you! The Saviour was called, “The Desire of all nations:” and such indeed he ought to be. Well! if ye know him not, and consequently rejoice not in him, we will rejoice for
  • 13. you: for he is coming to you: the messengers of the Lord of Hosts are going forth into every quarter of the globe; and the word that reveals him to you is translating, in purpose and intention at least, into all the languages of the earth; and we anticipate with joy the time, when all the heathen shall serve him, and “all flesh shall see the salvation of God.”] Address— 1. Are there any amongst you who have no disposition to praise the Lord? [Alas! there are too many, who have no delight in this blessed work, and have never spent one hour in it in all their lives! Ah! wretched and ingrate! What think ye of yourselves? Are ye not blind, when ye cannot see the perfections of your God? Are ye not base, when ye can receive such mercies at God’s hands, and never acknowledge them? Are ye not brutish, yea, worse than brutish? for “the ox and ass know their owner; but ye know not,” nor acknowledge, your Creator, your Benefactor, your Redeemer. See how far you are from a truly Christian state! Tell me not of your moral qualities; ye are base ungrateful creatures: and, if a fellow- creature were to treat you as you treat your God, you would abhor him utterly. O repent, and embrace the mercy that is yet offered you! or else you will find that He, who is true to his promises, will be true to his threatenings also.] 2. Are there amongst you some who desire to praise the Lord? [We believe it; we rejoice in it: we pray to God to increase their number a hundredfold. But do ye not find that your thanks and praises are infinitely short of what the occasion for them demands? Yes, methinks there is nothing so cumiliating to a Christian as the services which he attempts to render to his God. However, still go on to serve him as ye can, when ye cannot serve him as ye would. And, to quicken your zeal, contemplate much and deeply the greatness of God’s mercy to you, and the inviolability of his truth. God has designed that such contemplations should be a rich source of comfort to yourselves, as they will be also of love and gratitude to him. And, whilst your own souls are filled with these divine affections, endeavour to diffuse the sacred flame, that all around you, and, if possible, all the nations of the world, may be stirred up to render unto God the praises due unto his name.] LA GE, "Contents and Composition.—This Psalm, which occupies exactly the middle place in the Holy Scriptures, is the shortest, as far as words are concerned, but is highly important in its Messianic meaning. It contains the lyrical expression of the consciousness of the Old Testament Church, (1) that it was the object of the special and everlasting care of God; (2) that the former proceeded from His mercy, the latter from His truth; (3) that for this very reason (not Israel, but) Jehovah is the worthy object of praise for all peoples. The truth that all nations should yet worship Jehovah, as the God who has revealed Himself to the world by means of what He did for Israel, is unfolded by the Apostle Paul ( Romans 15:11) from the germs herein contained. The special occasion of the composition of the Psalm cannot be ascertained. The supposition (Hitzig) that it was the victory of which the preceding
  • 14. and following Psalm are supposed to treat, has nothing for its support. The style is liturgical, and therefore this is often called a Temple– Psalm, sung either at the beginning or at the end of the service (Rosenmüller), or, by separate choirs or by the whole people, in the interval between longer psalms (Knapp). Many MSS. and editions annex it to the following Psalm. Instead of the Heb. form ‫מּוֹת‬ֻ‫,א‬ Genesis 25:16, umbers 25:15, the Chald. form ‫ים‬ִ‫מּ‬ֻ‫א‬ [F 3] occurs here in Psalm 117:1. The closing word of the same verse, ‫ָם‬‫ל‬‫ְעוֹ‬‫ל‬, does not further define ‫גבר‬ (Luther) but is the predicate of ‫ת‬ֶ‫מ‬ֶ‫א‬ (Sept.).—“Mercy and truth are the two divine forces which, once unveiled and unfolded in Israel, shall go forth from Israel and overcome the world” (Del.). The heathen are called upon to praise the Lord on account of His great deeds in behalf of Israel in Psalm 47:2; Psalm 66:8; Psalm 98:4 (Hengstenberg). [Delitzsch: “‫ְל־גּוֹים‬‫כּ‬ are all nations without distinction. ‫ים‬ִ‫מּ‬ֻ‫ִא‬‫ל‬‫ָל־‬‫כּ‬ are all nations without exception.”—J. F.M.] HOMILETICAL A D PRACTICAL What God does in His Church tends to the good of the world.—The expectation of salvation for all peoples: (1) whither it is directed; (2) on what it is based; (3) by what means it may be realized.—The worship of God on earth: (1) its meaning; (2) the place where it is to be offered; (3) its elements and mode.—The influence of God’s mercy, as a means of preserving and extending His Church among all nations, in accordance with His eternal truth and faithfulness. Starke: Others may praise and boast of the glory of the world; let Christians praise God’s mercy and truth.—Where God’s priceless mercy is rightly understood, there follows a hallelujah to God the Lord.—Rieger: Any Jewish child could learn this little Psalm by rote, but when it comes to be fulfilled, it is just as hard for that nation to learn it inwardly.—Diedrich: Mercy and truth are the deepest need of mankind; let them then praise Him who answers such a need.—Taube: When we read of mercy, that it is powerful, and of truth that it is eternal, we are told to look for a royal march of victory through the world. But there is much to be overcome, not only in the hearts of heathen before they are brought from raging to praising, but also in the hearts of the Jews, before they become willing instruments of the divine counsels and embrace the far-reaching love of God. [Matt. Henry: The tidings of the gospel being sent to all nations should give them cause to praise God; the institution of gospel ordinances would give leave and opportunity to praise God, and the power of gospel-grace would give them hearts to praise Him.—J. F. M.] Footnotes: F #3 - May this not have been an alternative Heb. form less frequently used? So Green, Gr. § 200 c. Boettcher, Gr. § 642, note I, thinks that ‫ים‬ִ‫מּ‬ֻ‫ְא‬‫ל‬‫ָל־‬‫כ‬ ought to be
  • 15. read. Perowne calls this latter word another and more frequent form of ‫מּוֹת‬ֻ‫.א‬ It Isaiah, of course, an entirely different word.—J. F. M.] ISBET, "THE CRY OF FAITH A D JOY ‘I shall not die, but live, and declare the works of the Lord.’ Psalms 117:1 We shall never, I suppose, know from whose lips and hearts this cry of faith and joy first sprang. One thing is clear—there has been a great danger threatening the very life of a man or a nation. There has been more than danger—there has been the very presence of death; but the hour of suspense has now passed, and the man or the nation survives. Doubt has gone, certainty takes its place, and that certainty gives the thought of service, of newness of life, of joyful self-consecration. I shall not die, but live, and declare the works of the Lord. Let us, then, take these ancient words of the Psalmist, and see whether they may not lead us up to some holy mountain spot of which we may say with reverent truth, ‘It is good for us to be here.’ I. It is not men and women alone that are threatened with death.—It is the same with causes, and books, and faiths, and churches. These, too, have their hours of seeming sickness and joyous revival. It is the better men and women in each generation who give the life-blood of their hearts to some great causes which are restored to mankind, freedom, or justice, or peace, or temperance, or purity, and for a time they seem to make way. They are almost more than conquerors; their zeal, their enthusiasm, perhaps their eloquence, win for a time. The reformers are not only reverenced, but popular; all men go after them. And then comes the change. Applause is coldly silent; its place is taken first by apathy and then by abuse. How many of the choicest spirits of the past and present have known these times of decline and depression and almost seeming death! How many whose names are now household words for noble service to God and man, how many, I say, of these have felt in dark hours that their labour was in vain! And yet in such cases the day of seeming death has been the day of real recovery, and the fainting, feeble cause might have said, through the lips of its faithful champions, ‘I shall not die, but live, and declare the works of the Lord.’ This voice of the Psalmist comes to any here who are struggling might and main for some righteous cause, and seem to themselves, it may be, to be watching by its bed of sickness. Public opinion, they say, is less in earnest than it once was. The tide is ebbing, not flowing. Men care less for righteousness, and justice, and virtue. In the smoke and dust of the battle we lose sight both of flag and leader. We see not our signs. There is no more any prophet, neither is there among us any that knoweth how long. If there are any tempted to say this in their haste and in the bitterness or sadness of their heart, I bid them be of good cheer and take this verse of ours to their comfort, and make it the very anchor of their soul. II. The life of the Bible.—If I mistake not, there are just now many good men and good women who have anxious fears for a life yet more precious and august than any of which we have just been thinking. I mean the life of the Bible. They say to themselves that if its power over men’s hearts and lives is on the wane, and is still to
  • 16. be on the wane, the loss is simply fatal. The Bible, they complain, is no longer what it was in British homes and schools. It is circulated and translated, and carried by brave and loving hands to the ends of the earth, but it is less loved at home; it is less appealed to as the supreme court of conscience; it is less authoritative in moulding people’s ways of thinking, and feeling, and acting. It is not easy to speak clearly and wisely on this great and many-sided subject. It is still less easy to speak words of soberness neither too rash nor too vague, but I think we may venture to say two things. First, the free criticism of both the Old and the ew Testaments will in the next half-century wear a different face to devout minds from that which it wears to- day. They will start with less suspicion, they will end with less disquietude, they will count their gains as well as their losses. They will see that this dreaded criticism, while it has taken away something, has left behind infinitely more. Then, secondly, I believe that the value, the unspeakable and wholly unrivalled value, of the Bible can never fade from the minds and consciences of men. For all time they will go to the Bible; they will persist in going to it for their ideas of God Himself, of His mind towards us, and His dealings with us, with our failures and infirmities, our sorrows and our sins. III. The future.—I take for granted that all the more thoughtful among us try at times to think what will be the England of the future. We ask ourselves, Is He indeed come, or do we look for another? Will the ame of the Lord Jesus Christ, lifted up on the Cross, still our best and dearest, our tenderest and saintliest—will that ame still be, by common consent, more and more above every name? Will it, far more than now, far more than ever, yet purify our private and ennoble our public life? Will it make us at least ashamed of our wretched feuds and factions, our belittling of each other’s good, our trampling on each other’s falls, as though we wished before we died to add one more text to the Bible? For such questions as these there is no accepted oracle, either when we put them to ourselves or when others put them to us. The future will belie both our hopes and our fears. We, in our dim, blind way, are the servants, often it might seem the slaves, of the present; but, thank God! one form of freedom is even now ours. Our old men may dream dreams, and our young men may see visions, and among these dreams and these visions a place may be found for the majestic image of the Holy Bible, the Book which Jesus the Messiah loved, and interpreted, and quoted—quoted even on the Cross, and claimed it as His own witness—the image, I say, of this Master’s Bible, supposed by men of little faith to be lying on a bed of sickness, outlived, outvoiced, outargued, and yet rising, as it were, from its couch and pointing as of old to the Cross and to Him that hangs upon the Cross, with a new and a most sure word of prophecy—‘I shall not die, but live, and declare the works of the Lord.’ Rev. Dr. H. M. Butler. KRETZMA , "Verse 1-2 The Universal Kingdom of Messiah. The shortest hymn in the Psalter, portraying, in a few words, the Church of God of all times in its relation to Jehovah, the God of salvation. The truth expressed in this psalm, that men from all nations would yet worship Jehovah, as the God who has
  • 17. revealed Himself in the fullness of His redemption for all mankind, is unfolded by Paul, Rom_15:11. v. 1. O praise the Lord, all ye nations, since He is the God of the Gentiles as well as of the Jews, Luk_2:30-32; praise Him, all ye people, all the nations of the world, without exception. v. 2. For His merciful kindness is great toward us, His grace, as revealed in Jesus, the Messiah, is powerful, mighty, in forgiving sins and iniquities and in protecting the believers from everlasting damnation, as the consequence of their trespasses; and the truth of the Lord endureth forever, His faithfulness in fulfilling His promises is absolutely trustworthy, His Word, the Gospel message, is thoroughly reliable. Praise ye the Lord, all believers joining in this great hallelujah, because grace and truth became their glorious possession in and with Jesus Christ, Joh_ 1:14-17, and the glory of this fact can never be sufficiently praised. PREACHER'S HOMILETICAL COMME TARY, "I TRODUCTIO 1. Authorship, &c., unknown. 2. Probably a liturgical introduction to, or dismissal from, a service, either by separate choirs or the whole people. 3. "The lyrical expression of the consciousness of the Old Testament Church, that it was the object of the special and everlasting care of God; that the former proceeded from His mercy, the latter from His truth; and that for this very reason Jehovah is the worthy object of praise for all peoples."—Moll. "In Rom , the Apostle developes the idea which is the germ of the Psalm; it calls upon the heathen to praise God for His mercy and truth exhibited to His chosen, in which the heathen will one day share. (Deu 32:43.) It expresses all the elements of a Messianic Psalm."—Speaker's Com. MA 'S RECOG ITIO OF GOD'S GOOD ESS (Psa ) "Some of the Jewish writers confess that this Psalm refers to the Kingdom of the Messiah; … that it consists of two verses to signify that then God would be glorified by two sorts of people—by the Jews according to the law of Moses, and by the Gentiles according to the seven precepts of the son of oah—which should make one Church, as these two verses make one Psalm." otice— I. That God's goodness is manifested to meet man's need. Men everywhere need mercy and truth. All need is represented here. 1. Man needs God's mercy. Jew and Gentile alike need forbearance and redemption; for "all have sinned and come short of the glory of God." God's merciful kindness is great
  • 18. (1) in forbearing to punish; (2) in the gift of His Son; (3) in the mission of His Spirit; (4) in the establishment of His Church; (5) in its comprehensiveness; (6) in its regenerating and glorifying power. 2. Man needs God's truth. The provision for that is, "His truth endureth for ever." This may mean God's word, or God's fidelity to His word. Both are true. Consider the state of the world without the Bible. atural religion is only known when Bible light is thrown upon nature. Man needs (1) the true knowledge of God; (2) guidance in his duty; (3) comfort in his trouble; (4) a revelation of his hereafter. othing supplies that need but God's truth. From that truth God has never swerved. He has never repealed it. He has ever fulfilled it. What was truth to Adam, Abraham, Moses, David, Paul, is truth to us, and will be throughout the ages. II. That the divine goodness shall be universally recognised. 1. Why? Because (1) it deserves to be. (2) Because the order of things destines it to be. It was so at the beginning; it must be so at the end. 2. By whom? (1.) By the Jews. The Cross is now a stumbling-block because the veil is on their hearts (Romans 11). But that veil will be removed, and "all Israel will be saved." (2.) By the Gentiles, to many of whom both the Cross and its revelation are foolishness. They shall yet confess it to be the wisdom of God. "At the name of Jesus every knee shall bow," and every tongue shall confess that Christ is "the Light to lighten the Gentiles, and the glory of His people Israel."
  • 19. 3. How? By praising God. (1.) Gratitude. (2.) Consecration. III. That universal recognition will characterise the redeemed and glorified Church for ever. (Rev ; Rev 9:5-6.) I CO CLUSIO .—(i.) When is the implied prophecy of our text to be fully realised? Apart from the speculations of ingenious commentators, and the tabulations of prophetic almanacs, it will be (1) In God's own time. (2) In the right time. And (3) "It is not for us to know the times and the seasons," &c. (ii.) How is the prophecy of our text to be fulfilled? By earnest Christian testimony. The means are efficient: "The Gospel is the power of God unto salvation," &c. The means are consecrated: "Go ye into all the world," &c. The means are permanent; "The everlasting Gospel." We have no warrant for the belief that the presence of the King will effect that for which the power and influence of the crucified and risen Saviour are not equal. Christian men, put on your strength. Vitalise and increase your agencies. Work in faith. "Jesus shall reign," &c. FB MEYER, "Verse 1-2 PRAISE HIM FOR ALL HIS BE EFITS Psalms 116:12-19; Psalms 117:1-2 The psalmist dwells joyfully on his enslavement to God, because in and through it he had found perfect liberty. Thou hast loosed my bonds. They who become enslaved to Christ are set free from all other restraints. See John 8:31-36. Do not forget to pay your vows! In trouble we make promises, which, when the trouble has passed, we find it convenient to forget. See Genesis 40:23. Psalms 117:1-2 is the shortest chapter in the Bible and its center; but, small as it is, it breathes a world-wide spirit and reaches out to all nations. “It is a dewdrop reflecting the universe.†The Apostle quotes it in Romans 15:11, as foretelling the call of the Gentiles. Here, as in Isaiah 11:10 and elsewhere, the spirit of the singer overleaps all national exclusiveness and comprehends all people and all time. Let us learn to exercise the spirit of praise in our daily sphere. Surely we also can say that God’s loving-kindness has been, and is, mighty over us. “Where sin abounded grace did much more abound.†The permanence of this love is guaranteed by God’s faithfulness; for his truth is his troth. The shortest prayer of praise should find room for Hallelujah! See Revelation 19:4. PULPIT, "IT has been doubted whether this exceedingly short psalm can ever have
  • 20. been in tended for a separate composition, and was not rather written as a conclusion to Psalms 116:1-19. or an introduction to Psalms 118:1-29. In Hebrew manuscripts it is often attached to one or other of these two psalms; but in the versions and in the best manuscripts it is always separate. The writer calls upon all the nations of the earth to laud and praise Jehovah, on the ground of his great mercy and faithfulness to Israel. The solidarity of the rest of mankind with Israel is assumed (comp. Psalms 47:1; Psalms 66:1, Psalms 66:8; Psalms 98:4; Psalms 100:1, etc.). Psalms 117:1 O praise the Lord, all ye nations; or, "all ye Gentiles," as in Romans 15:11. The goim are especially the heathen nations of the earth (comp. Psalms 2:1, Psalms 2:8; Psalms 9:5, Psalms 9:15, Psalms 9:19, Psalms 9:20, etc.). Praise him; rather, laud him (Revised Version). The verbs in the two clauses are different. All ye people; rather, all ye peoples. U K OW AUTHOR, "“O praise the Lord, all ye nations.” This is an exhortation to the Gentiles to glorify Jehovah, and a clear proof that the Old Testament spirit differed widely from that narrow and contracted national bigotry with which the Jews of our Lord's day became so inveterately diseased. The nations could not be expected to join in the praise of Jehovah unless they were also to be partakers of the benefits which Israel enjoyed; and hence the Psalm was an intimation to Israel that the grace and mercy of their God were not to be confined to one nation, but would in happier days be extended to all the race of man, even as Moses had prophesied when he said, “Rejoice, O ye nations, his people.” (Deu_32:43), for so the Hebrew has it. The nations were to be his people. He would call them a people that were not a people, and her beloved that was not beloved. We know and believe that no one tribe of men shall be unrepresented in the universal song which shall ascend unto the Lord of all. Individuals have already been gathered out of every kindred and people and tongue by the preaching of the gospel, and these have right heartily joined in magnifying the grace which sought them out, and brought them to know the Saviour. These are but the advance-guard of a number which no man can number who will come ere long to worship the all-glorious One. “Praise him, all ye people.” Having done it once, do it again, and do it still more fervently, daily increasing in the reverence and zeal with which you extol the Most High. Not only praise him nationally by your rulers, but popularly in your masses. The multitude of the common folk shall bless the Lord. Inasmuch as the matter is spoken of twice, its certainty is confirmed, and the Gentiles must and shall extol Jehovah - all of them, without exception. Under the gospel dispensation we worship no new god, but the God of Abraham is our God for ever and ever; the God of the whole earth shall he be called. BI 1-2, "O praise the Lord, all ye nations: praise Him, all ye people. An exhortation to praise God for His goodness 1. In God’s worship it is not always necessary to be long; few words sometimes say what is sufficient, as this short psalm giveth us to understand. 2. The conversion of the Gentiles was foreseen and foretold long before the Jews
  • 21. were rejected, as this exhortation directed unto them, and prophesying of their praising God doth give evidence. 3. Invitation of any to the fellowship of God’s worship, and in special unto praise and thanksgiving, is an invitation to them to renounce their sinful course, and to subject themselves unto God in Christ, and to embrace the offer of His grace, that so they may join with the Church in the song of praises. 4. Yea, this invitation to all the nations to praise God, set down in Scripture, is a prophecy which was to take effect in all the elect Gentiles in all nations, for so reasoneth the apostle (Rom_15:11) from this place. 5. Albeit there be matter of praise unto God in Himself, though we should not be partakers of any benefit from Him, yet the Lord doth give His people cause to praise Him for favours to them in their own particular. 6. There is no less reason to praise God for what He hath promised, than for what He hath given already. 7. As God’s kindness and truth are the pillars of our salvation, so also are they the matter of our praise, which always go together, and run in the same channel toward the same persons, and do run abundantly and for ever together. 8. All they who hear of God are bound to praise God. (D. Dickson.) Worship the duty of all peoples I. All peoples are to worship the same god. 1. All are identical in spiritual condition. They all have a capacity to form a conception of the same God, and the same tendency to reverence and adore. 2. All have identical moral relationships. "In Him all live and move and have their being." 3. All should have identical controlling sympathies. Thus true worship becomes the unifying force of the race. II. All peoples are to worship the same God for the same reason. 1. His kindness to all. 2. His faithfulness to all. God is truth, hence He never alters. Error is like the clouds, never shifting; truth, like the sun, continues the same from age to age. (D. Thomas, D.D.) Universal adaptability of Christianity Christianity alone, of all so-called faiths, overleaps all geographical limits and lives in all centuries. It alone wins its trophies and bestows its gifts on all sorts and conditions of men. Other plants which the "Heavenly Father hath not planted," have their zones of vegetation and die outside certain degrees of latitude; but the seed of the kingdom is like corn, an exotic nowhere, for wherever man lives it will grow, and yet an exotic everywhere, for it came down from Heaven. Other food requires an educated palate for its appreciation, but any hungry man in any land will relish bread. For every soul on
  • 22. earth this living, dying love of the Lord Jesus Christ addresses itself to and satisfies his deepest wants. It is the bread which gives life to the world. (A. Maclaren, D.D.) 2 For great is his love toward us, and the faithfulness of the Lord endures forever. Praise the Lord.[a] BAR ES, "For his merciful kindness is great toward us - His kindness; his compassion; his love. All nations - all people - may say this, and therefore the psalm is adapted to universal praise. Especially may this be said in view of the love of God to mankind in the gift of a Saviour - a Saviour not for any one people especially or exclusively, but for the world, Joh_3:16. And the truth of the Lord endureth for ever - All that God has said: his declarations; his promises; his assurances of mercy. They are the same in all lands where they are made known, and they are the same in all ages of the world. Truth is a representation of things as they are; and truth, therefore, must be ever the same. What was true in the first ages of the world in regard to the relation of the sum of the squares on the two sides of a right-angled triangle to the square of the hypothenuse is true now, and will always be true; and so, what God has affirmed at any one time will always remain the same in all ages and in all lands. What was truth to Abraham is truth to us; what was truth to Paul is truth to us; what was truth to the martyrs is truth to us; what is truth to us will be truth to all generations of the world in all lands, and will be truth forever. This fact, too, is a just foundation for universal praise, and therefore the psalm is so adapted to be used in all lands and among all people. How often in our own language has this psalm been the medium of the utterances of praise in Christian sanctuaries: “From all that dwell below the skies, Let the Creator’s praise arise;
  • 23. Let the Redeemer’s name be sung, Through every land, by every tongue. Eternal are thy mercies, Lord; Eternal truth attends thy word; Thy praise shall sound from shore to shore, Till suns shall rise and set no more. CLARKE, "For his merciful kindness is great - ‫גבר‬ gabar, is strong: it is not only great in bulk or number, but it is powerful; it prevails over sin, Satan, death, and hell. And the truth of the Lord endureth for ever - Whatsoever he has promised, that he will most infallibly fulfill. He has promised to send his Son into the world, and thus he has done. He his promised that he should die for transgressors, and this he did. He has promised to receive all who come unto him through Christ Jesus, and this he invariably does. He has promised that his Gospel shall be preached in every nation, and this he is doing; the truth of the Lord remaineth for ever. Therefore, Praise ye the Lord! GILL, "For his merciful kindness is great towards us,.... Not us Israelites only, of whom David was, but Gentiles also; or otherwise there would be no force in the reason why all people and nations should praise the Lord: but it respects the time when these should become one people, partaking of the same grace, blessings, promises, and privileges; in which the grace, mercy, and lovingkindness of God, greatly appeared; "it prevailed over us" (p), as it may be rendered: the word is used of the prevailing of the waters of the flood over the earth, Gen_7:18; and so may denote the exuberance of the grace of God, of the abounding and superabounding of it. There is an abundance of it in the heart of God, in his covenant, and in his Son; and which is displayed in redemption by him; in the forgiveness of sin; and in the conversion of sinners, and their everlasting salvation: particularly there has been an inundation or deluge of it in the Gentile world, where it has flowed and overflowed; where sin abounded, grace has much more abounded; and therefore the Lord is to be praised. And another reason follows, and the truth of the Lord endureth for ever; the faithfulness of God to his promises, not only made to the Jewish fathers concerning the Messiah, and redemption by him; but to the Gentiles, and concerning the blessing of all nations in the promised seed: and the faithfulness and truth of God, with respect to any of his promises, never fails; nor will his word of truth, the Gospel; nor Jesus Christ, who is the truth, and the truth of God; the truth of types, promises, and prophecies; see Psa_43:3; for he is the same today, yesterday, and for ever. Praise ye the Lord; for his superabounding grace, and eternal truth; even all the people of God, of all nations, Jews and Gentiles. HE RY, " The unsearchable riches of gospel-grace, which are to be the matter or our praise, Psa_117:2. In the gospel, those celebrated attributes of God, his mercy and his truth, shine most brightly in themselves and most comfortably to us; and the apostle, where he quotes this psalm, takes notice of these as the two great things for which the Gentiles should glorify God (Rom_15:8, Rom_15:9), for the truth of God and for his mercy. We that enjoy the gospel have reason to praise the Lord, 1. For the power of his mercy: His merciful kindness is great towards us; it is strong (so the word signifies); it
  • 24. is mighty for the pardon of mighty sins (Amo_5:12) and for the working out of a mighty salvation. 2. For the perpetuity of his truth: The truth of the Lord endures for ever. It was mercy, mere mercy, to the Gentiles, that the gospel was sent among them. It was merciful kindness prevailing towards them above their deserts; and in it the truth of the Lord, of his promise made unto the fathers, endures for ever; for, though the Jews were hardened and expelled, yet the promise took its effect in the believing Gentiles, the spiritual seed of Abraham. God's mercy is the fountain of all our comforts and his truth the foundation of all our hopes, and therefore for both we must praise the Lord. JAMISO , "is great toward us — literally, “prevailed over” or “protected us.” CALVI , "Thetruth of God, in this passage, is properly introduced as an attestation of his grace. For he can be true even when he menaces the whole world with perdition and ruin. The prophet, however, has placed his mercy first in order that his faithfulness and truth, comprising an assurance of his paternal kindness, might encourage the hearts of the godly. His power and justice are equally praiseworthy; but as men will never cordially praise God until they are drawn by a foretaste of his goodness, the prophet very justly selects God’s mercy and truth, which alone open the mouths of those who are mute to engage in this exercise. When his truth is said to be everlasting, it is not set in opposition to his mercy, as if it, after flourishing for a season, then instantly passed away. The same reason would go to prove, that it was small compared with his mercy, which is said to be abundant. The meaning is, that God’s mercy is rich towards us, flowing in a perennial stream, because united to his eternal truth. If we read, his mercy is confirmed, all difficulty will be removed, for then both constancy and stability will alike adorn his mercy and his truth. SPURGEO , "Ver. 2. For his merciful kindness is great toward us. By which is meant not only his great love toward the Jewish people, but towards the whole family of man. The Lord is kind to us as his creatures, and merciful to us as sinners, hence his merciful kindness to us as sinful creatures. This mercy has been very great, or powerful. The mighty grace of God has prevailed even as the waters of the flood prevailed over the earth: breaking over all bounds, it has flowed towards all portions of the multiplied race of man. In Christ Jesus, God has shown mercy mixed with kindness, and that to the very highest degree. We can all join in this grateful acknowledgment, and in the praise which is therefore due. And the truth of the Lord endureth for ever. He has kept his covenant promise that in the seed of Abraham should all nations of the earth be blessed, and he will eternally keep every single promise of that covenant to all those who put their trust in him. This should be a cause of constant and grateful praise, wherefore the Psalm concludes as it began, with another Hallelujah, Praise ye the LORD. EXPLA ATORY OTES A D QUAI T SAYI GS. Ver. 2. For his merciful kindness is great toward us. We cannot part from this Psalm without remarking that even in the Old Testament we have more than one instance of a recognition on the part of those that were without the pale of the church that God's favour to Israel was a source of blessing to themselves. Such were
  • 25. probably to some extent the sentiments of Hiram and the Queen of Sheba, the contemporaries of Solomon; such the experience of aaman; such the virtual acknowledgments of ebuchadnezzar and Darius the Mede. They beheld "his merciful kindness"towards his servants of the house of Israel, and they praised him accordingly. John Francis Thrupp. Ver. 2. For his merciful kindness is great toward us. Albeit there be matter of praise unto God in himself, though we should not be partakers of any benefit from him, yet the Lord doth give his people cause to praise him for favours to them in their own particular cases. David Dickson. Ver. 2. For his merciful kindness is great. rbg, gabar, is strong:it is not only great in bulk or number;but it is powerful;it prevails over sin, Satan, death, and hell. Adam Clarke Ver. 2. Merciful kindness... and the truth of the LORD. Here, and so in divers other Psalms, God's mercy and truth are joined together; to show that all passages and proceedings, both in ordinances and in providence, whereby he comes and communicates himself to his people are not only mercy, though that is very sweet, but truth also. Their blessings come to them in the way of promise from God, as bound to them by the truth of his covenant. This is soul satisfying indeed; this turns all that a man hath to cream, when every mercy is a present sent from heaven by virtue of a promise. Upon this account, God's mercy is ordinarily in the Psalms bounded by his truth; that none may either presume him more merciful than he hath declared himself in his word; nor despair of finding mercy gratis, according to the truth of his promise. Therefore though thy sins be great, believe the text, and know that God's mercy is greater than the sins. The high heaven covereth as well tall mountains as small mole hills, and mercy can cover all. The more desperate thy disease, the greater is the glory of thy physician, who hath perfectly cured thee. Abraham Wright PULPIT, "Psalms 117:2 For his merciful kindness (or, his mercy) is great towards us; literally, has been great over us. The appeal is to history, and the mercy intended is that shown in God's continual protection of Israel. And the truth of the Lord endureth forever. God's "truth" is here, as so often, his faithfulness to his promises, the promises being especially those made to Abraham and David. His mercy and truth" to Israel were an indication of what the Gentiles might expect of him in his dealings with them (comp. Romans 15:8, Romans 15:9). CO STABLE, "The cause for universal worship117:2 Essentially all people, including the Gentiles (Heb. goyim, "ummim), should praise God because He is who He is. Two of the outstanding qualities that God demonstrates are loyal love and truth. His loyal love (Heb. hesed) to His people is very great, and His truth continues forever. Human loyalty often has limits, and we are not consistently truthful. The Hebrew word translated "truth" is "emet, which the translators frequently rendered "faithfulness." The relationship between these
  • 26. two English words is clear. Because the Lord is "true," i.e, 100 percent loyal, reliable, truthful, and trustworthy, He is a faithful God. Hesed and "emet often occur together in the psalms. God"s faithfulness connects closely with His loyal love. This psalm closes as it begins: with an exhortation to praise the Lord. Outstanding among all God"s great qualities are His loyal love and faithfulness. His people should honor Him for these traits consistently and frequently. U K OW AUTHOR, "“For his merciful kindness is great toward us.” By which is meant not only his great love toward the Jewish people, but towards the whole family of man. The Lord is kind to us as his creatures, and merciful to us as sinners, hence his merciful kindness to us as sinful creatures. This mercy has been very great, or powerful. The mighty grace of God has prevailed even as the waters of the flood prevailed over the earth: breaking over all bounds, it has flowed towards all portions of the multiplied race of man. In Christ Jesus, God has shown mercy mixed with kindness, and that to the very highest degree. We can all join in this grateful acknowledgment, and in the praise which is therefore due. “And the truth of the Lord endureth for ever.” He has kept his covenant promise that in the seed of Abraham should all nations of the earth be blessed, and he will eternally keep every single promise of that covenant to all those who put their trust in him. This should be a cause of constant and grateful praise, wherefore the Psalm concludes as it began, with another Hallelujah, “Praise ye the Lord.” PULPIT 1-2, "Psalms 117:1, Psalms 117:2 The kingdom of God. The psalmist, consciously or unconsciously, anticipates the glories of the kingdom of God, as that is now being established under the reign of Christ. We have— I. ITS STRO G FOU DATIO . It is founded on mercy and truth. ot on irresistible power, not on unchangeable law, but on Divine mercy and truth. 1. God's mercy to mankind, secured by the redeeming work, and promised by the unchanging word, of Jesus Christ, is one stone of that foundation. 2. The other is the whole body of truth spoken by him or by his apostles under his inspiration. Those who go everywhere preaching "the gospel of the kingdom" are charged to make known God's abounding grace to all men, from the best to the worst, from those "near" to those that are "afar off." They are also charged to declare the will of God in the righteousness, the truthfulness, the purity, the charity, the peacefulness, of those who give themselves to his service. These two great principles may never be disjoined. With the message of mercy carried to the worst of the children of men must be closely and inextricably associated all that utterance of God's mind and purpose which requires holiness, wisdom, love.
  • 27. II. ITS BOU DLESS RA GE. "Praise the Lord, all ye nations," etc. (Psalms 117:1). It is difficult to understand how a Jew, under the Law, could expect all the heathen to be worshippers of God. The psalmist's must have been a pious wish rather than a serious expectation. ot such is the Christian's hope; he looks forward to the time when God will be honored under every sky, and his praises sung in every language. He sees islands, communities, nations, that were once barbarous and idolatrous now con-vetted to the truth; he sees the hoary systems of antiquity honey- combed with doubt and distrust; he sees groups and companies of men and women, as well as individuals, inquiring at the feet of Jesus Christ. He sees the Churches of Christ "putting on their beautiful garments" of faith and zeal, and sending out their messengers to the ends of the earth. He sees the truth and mercy of God printed in every known language on the globe; he sees the prophecies of the Old Testament and the ew in the very act of fulfillment; he has reason to say, with a heart full of hope and joy, "Praise the Lord, all ye nations." III. ITS PERPETUITY. "To all generations;" or, "forever." At least seventy generations have come and gone since this psalm was written, and eighteen centuries have passed since Jesus Christ brought "grace and truth" to the world in his own Person. And this Divine wisdom shows no other signs of age than those of maturity and advancement. There is no fear as to its future; for it comes from God, and it meets the deep needs of man. It brings pardon for his sin, peace to his burdened heart, comfort in his sorrow, sanctity to his joy, steadfastness for the time of temptation, nobility to his life, hope in the solemn hour of death. With whatever humanity can dispense, it cannot do without the mercy and the truth of God as these are revealed and secured by the gospel of Jesus Christ. HOMILIES BY S. CO WAY Psalms 117:1, Psalms 117:2 The doxology. This is the shortest psalm, but it is long enough to show— I. THAT THERE IS O E SUPREME OBJECT OF WORSHIP FOR ALL ME . It is Jehovah, the Lord. He and he alone. Three times in this short psalm is this affirmed. 1. The atheism by whatever name it is called—of the day denies this, saying, either God does not exist, or, if he does, we cannot know it. 2. False ideas of the Trinity practically deny this. Many Christians are tri-theists, though unconsciously. But such error is not the less harmful on that account. 3. The doctrine of God as given in the whole Bible never teaches other than the unity of God. "Hear, O Israel, the Lord our God is one Lord." The human race is one in its moral condition—sin; in its need—a Savior; in its consciousness of both these
  • 28. facts. One God, one Savior, should be worshipped by all. II. THAT THERE IS O E DUTY I CUMBE T O ALL—THE PRAISE OF THE LORD. It is not in many things that all can unite; but they can, and one day will, in this. And we should seek to begin this now. It is due to God; he deserves as well as desires and demands it. It is full of blessing to ourselves. Prayer is good, but praise is better still. And it blesses others. The spirit of praise is winsome, for "praise is comely." In the walls of the city of God its gates are praise (Isaiah 60:18). We go in that way, and draw others to go in with us. III. THAT THERE IS O E ARGUME T A D MOTIVE WHICH WILL CO VI CE ALL—WHAT OUR GOD IS. He has not merely kindness, but merciful kindness. And it is great; no insignificant and occasional thing. And it is "toward us;" not a mere abstraction, but a positive reality. And he is ever faithful and true; his righteousness endureth forever. ot mercy without truth, nor truth without mercy. Alone, neither would have saved us. But together they constitute the salvation of God. They who know will praise the Lord.—S.C. HOMILIES BY R. TUCK Psalms 117:1 God in national life. "Laud him, all ye people" (Revised Version). This psalm was called by the Puritans the "Dunbar Psalm," because Cromwell, the lord-general, when at the foot of Doon Hill, after the battle of Dunbar, made a halt, and sang this psalm, "till the horse could gather for the chase." It is agreed that it is a kind of doxology, and was used either at the beginning or at the close of a liturgical service; somewhat as we use, "Glory be to the Father," etc. It was the one most distinctive characteristic of the Jews that they were keen to recognize the presence and working of God in their national life. The tendency of nations is to distinguish between politics and religion. The tendency of sentimental religion is to keep aloof from politics. The true idea is exhibited in the Jewish national life at its best. The freest scope for all individual statesmanship and patriotism, combined with the ever-cherished conviction that God was in all, using all, inspiring all, and overruling all. Jewish politics and religion were one thing. Moses' revelation from God was as truly national as religious. So far as the Jews had a universal mission, a witness to make to "all peoples," it was of the one and only God in their national life, who ought to be recognized as the God of every national life. We can trace God in the history that is past; we may find him in the history that is now in the making. To that recognition of God in the present this psalm calls men. "The God of the whole earth shall he be called." Monotheism involves I. Men need A I FALLIBLE DIRECTOR OF CO DUCT. This one God is the Ruler of all guiding all "with his eye."
  • 29. II. Men need A VI DICATOR OF RIGHTEOUS ESS in whom they may have absolute confidence. This one God is the Judge of all, the holy Avenger of all the wronged. III. Men need A RESCUER A D DELIVERER to whom in every sense of sin and peril they may flee. This one God is the Savior of all. These are universal human peculiarities found in every nation. So every nation wants the one God.—R.T. Psalms 117:2 God's merciful dealings with nations. The psalmist, no doubt, refers to the character of God's dealings with Israel, but he implies that they do but present a model of God's dealings with all nations; and he calls upon those nations to examine and. see what God's dealings had been with them, so that they might find cause for praise. The early Jews realized monotheism as a special possession of their nation. The later prophets and psalmists realized monotheism as a trust, concerning which the Jews were to make witness to all nations around them. What we still do is what the psalmist here calls upon us to do. We study the records of God's dealings with his ancient people, in order that, seeing his mercy, loving-kindness, and truth to them, we may come to know him better, understand his ways with us more perfectly, and praise him with the praise that comes of perfect trust. I. It is quite true that we can learn God's faithfulness and considerateness (merciful kindness) in nature, which, if it be a system of law, is a system of varying and opposing laws, whose relative working must be in some restraint and presidency. And in providence, which is the adjustment of nature-workings to meet the needs of individuals, and implies a Divine Director, who knows the individuals, and has power over every thing, and, with infinite kindness can fit the two together. II. But the term "merciful kindness" suggests something better and deeper than this. True, the people of Israel were men, even as we are men. And what God did for them as men illustrates what God can do for us as men, and even assures us what he is doing. But we must never lose sight of this point—God dealt with Israel as sinful men; and the merciful kindness is so impressive because it was pitiful and com passionate dealing with sinful men. But that is precisely what we are, and therefore God's merciful kindness to Israel is so interesting to us. It reveals him who is also our God. When the idea is once in our mind, we can read our lives, individual and national, aright, and speak of his merciful kindness to us also.—R.T. Psalms 117:2 Truth regarded as reliability. "The truth of the Lord endureth for ever." The term "truth" is constantly employed without a well-defined and precise meaning. Truth sometimes only means
  • 30. that which seems true to a particular individual at a particular time. Sometimes it only means "veracity," or the correspondence between a proposition and a man's belief. Truth is the correspondence of the proposition with fact. There is a standard truth. It is close kin with eternal righteousness. The love of truth is the love of realities; the determination to rest upon facts and not upon semblances. But when the psalmist spoke of the "truth of God," no such abstract or critical ideas were in his mind. He thought of the truth or righteousness of God as seen in his faithfulness to the promises on which he has ever made his people to hope. To him the truth of God was not his verity, but his reliability. His truthfulness, his dependableness, regarded as a basis of trust. His reliability has never failed his people; we may be absolutely confident that it endureth, and will endure forever. A man's truth is the basis of our trust in him. God's truth is the basis of our reliance on him. I. TRUTH, AS A FEATURE OF CHARACTER, IS A SIG OF STABILITY. When we speak of a man as a man of truth, we know that we describe a firm, steadfast man; a man who can make up his mind, and stand to his mind when it is made up. There is no wavering, no "shilly-shallying," about the man. He is a prop fixed firmly into the ground, and can bear a good strain. To some men there seems to be no such thing as truth, only varying opinion, nothing worth suffering for, worth living and dying for. Such men easily bend this way or that, swayed by every passing wind. II. TRUTH, AS A FEATURE OF CHARACTER, IS A SIG OF CO SISTE CY. Consistency is keeping strictly to a line of conduct which we have marked as right. But only a man of truth will ever look on a line of conduct as right, for only such a man has an absolute moral standard. And only the man of truth will have any anxiety about deviations from the line. III. TRUTH, AS A FEATURE OF CHARACTER, IS A SIG OF PERMA E CE. o disintegrating forces can ever destroy it. By the necessity of things the truthful character endures; nothing can end it. These things may be applied in their sublimest forms to God, in whose image man is made. Because he is truth, and his truth endures, we may trust in the Lord forever.—R.T. Psalms 117:2 Praise. "Praise ye the Lord." It may be interesting to inquire what "praise" is; and what are the proper forms and features of human praise as offered to God. What praise does God reasonably demand? And what praise is man, at his best, able to offer? But those considerations may lead us into somewhat familiar lines. There may be some freshness in considering what the response to this call, what the offering of this praise, is to men. It is a glorifying of God; but it is also a benediction of men. We may not offer our praise for the sake of getting the benediction; we may only offer the praise for the glorifying of God. But we may keep the comforting assurance in our hearts, that God does make it return upon us in benedictions.
  • 31. I. PRAISE AS BOASTI G. Boasting is a part of the human character. It is the natural expression of the energetic, confident, and hopeful disposition. Boasting is a good thing as well as a bad. He is but a poor soul who does not beast, or cannot. The question is—Does the boasting concern self, or some one else? Boasting about self is offensive; boasting about some one else may be most noble. And praise is that noble and ennobling thing—boasting about God. That lifts us wholly away from self. II. PRAISE AS MI ISTRY. A man never offers praise to God without morally and spiritually helping some one beside him. That praise declares his faith in God; his sense of the claims of God; and his experience of the mercies of God. So praising is not our duty, it is part of our service. This is too often lost sight of, and then public praise is easily neglected. III. PRAISE AS RELAXATIO . The religious life is no continuous strain of wearisome duties that must be done. It is full of relief-times. And the praise-times of religious life are precisely similar to those resting and refreshing times which we all value so much as relief from business strain. Therefore the praise-feature of all religious services should have the most careful attention, that full efficiency may be secured. IV. PRAISE AS CULTURE. By "culture" we mean the complete and harmonious development of all a man's bodily and mental powers. When used in relation to religion, it means the complete and harmonious development of all a man's spiritual powers. There is a praise-side to every man's religious nature, and that can only be cultured by fitting and continuous exercise. So man is blessed, and God is glorified, by the offering of praise.—R.T.