Psa 118 | CalvinCommentaries | STEP | PSALM 118 At the time when this psalm was penned, whenever that was, David having attained to the possession of royal power, and aware that he reigned for the common safety of the Church, calls upon all the children of Abraham to ponder attentively this grace. He also recounts his dangers, the magnitude and variety of which would have slain him a hundred times, had not God wonderfully succored him. From this it is obvious that he came to the throne of the kingdom, neither by his own policy, nor by the favor of men, nor by any human means. At the same time, he informs us that he did not rashly or by wicked intrigues rush forward and take forcible possession of the kingdom of Saul, but that he was appointed and established king by God himself. Let us remember that it was the design of the Spirit, under the figure of this temporal kingdom, to describe the eternal and spiritual kingdom of God’s Son, even as David represented his person. 1. Praise ye Jehovah; because he is good: because his mercy endureth for ever. 2. Let Israel now say, that his mercy endureth for ever. 3. Let the house of Aaron now say, that his mercy endureth for ever. 4. Let those who fear Jehovah now say, that his mercy endureth for ever. 1 Praise ye Jehovah In this passage we see that David does not merely in a private capacity render thanks to God, but that he loudly summons the people to engage in the common exercises of piety. This he does, not simply from his having been divinely appointed to be the captain and teacher of others; but, God having invested him with royal power, had manifested his sympathy with his distressed Church. Hence he exhorts the Israelites to magnify the grace of God, under whose kind protection he appears to re-establish them in safety. In the beginning of the psalm he alludes generally to the goodness and mercy of God, but he shortly instances himself as an evidence of his goodness, as will be seen in its proper place. It becomes us at present to recall to mind what I mentioned in the preceding psalm, that a reason for praising God is given to us on account of his mercy, in preference to his power or justice; because, though his glory shine forth in them also, yet will we never promptly and heartily sound forth his praises, until he win us by the sweetness of his goodness. Accordingly, in , we found that the lips of the faithful were opened to praise God, when they perceived that he was truly their deliverer. In restricting his address to Israel, and to the children of Aaron, he is guided by a regard to his own times, because, up to that period, the adoption did not extend beyond that one nation. He again resumes the order which he observed in ; for, after exhorting the children of Abraham, who had been separated from the Gentiles by the election of God, and also the sons of Aaron, who, by virtue of the priesthood, ought to take the precedence in conducting the psalmody, he directs his discourse to the other worshippers of God; because there were many hypocrites among the Israelites, who, occupying a place in the Church, were yet strangers to it. This is not inconsistent with David’s here speaking by the spirit of prophecy, respecting the future kingdom of Christ. That kingdom, no doubt, extended to the Gentiles, but its commencement and first-fruits were among God’s chosen people. 5. I called upon God in my distress, and God heard me, by setting me at large. 6. Jehovah is with me: I will not fear what man may do unto me. 7. Jehovah is with me among those who help me, and I shall see my desire upon mine enemies. 8. It is better to hope in Jehovah than to confide in man: 9. It is better to hope in Jehovah than to confide in princes.

Psalms 118

PSALM 118

At the time when this psalm was penned, whenever that was, David having attained to the possession of royal power, and aware that he reigned for the common safety of the Church, calls upon all the children of Abraham to ponder attentively this grace. He also recounts his dangers, the magnitude and variety of which would have slain him a hundred times, had not God wonderfully succored him. From this it is obvious that he came to the throne of the kingdom, neither by his own policy, nor by the favor of men, nor by any human means. At the same time, he informs us that he did not rashly or by wicked intrigues rush forward and take forcible possession of the kingdom of Saul, but that he was appointed and established king by God himself. Let us remember that it was the design of the Spirit, under the figure of this temporal kingdom, to describe the eternal and spiritual kingdom of God’s Son, even as David represented his person. ^{▼▼
Calvin ascribes this psalm to David; but, as it is without any title, it is uncertain who was its author. On this point, and the occasion of its composition, various opinions prevail among commentators. According to Hengstenberg, it celebrates the return of the Jews from the Babylonish captivity, and the laying the foundation of the second temple; in support of which he refers to Ezra 3:11. Phillips thinks it “probable that it was written for the occasion when David was to be anointed at Hebron king over the tribes of Israel, (2 Samuel 5;) for, previously to his inauguration, he was subjected to many dangers, both from avowed foes, as well as from Saul and his party. He was exposed to the hostility of the Philistines (1 Samuel 29,) and the Amalekites, (1 Samuel 30;) from the former he escaped in safety, and the latter he overcame in battle. Again, although he had been long chosen king of Israel by God, for a considerable period he was exposed to a severe persecution; he was obliged to flee for safety from his country, and it was not till after the death of Saul that his troubles ceased, and he ascended the throne, which had long been his by Divine appointment. To David, therefore, at Hebron, this psalm will apply; for he could then say, ‘All nations compassed me about. The Lord hath chastised me, but he hath not given me over unto death. The stone which the builders refused is become the head-stone of the corner. This is the Lord’s doing; it is marvellous in our eyes.’” Some assign it to the time of Hezekiah; and others to that period of Israel’s history, which is adorned by the illustrious achievements of the Maccabees. “I shall not presume,” says Walford, “to decide which of these opinions is the most agreeable to truth. It will be more to our purpose to observe, that the psalm was read on occasion of a solemn procession that was formed by the king or chief magistrate, whoever he might be, the priests and the people at large, of all ranks, in order to perform public sacrifices of thanksgiving at the temple.”}

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