After an invitation to praise God for his goodness to his people, ver. 1-4, the occasion of this praise is more particularly stated, namely, that he has delivered Israel from great distress, and thereby proved himself worthy of their highest confidence, ver. 5-14. After another statement of the favour just experienced, ver. 15-18, the people are described as entering the sanctuary, there to give thanks and implore the divine blessing on the enterprise in which they are engaged, ver. 19-29. The ideal speaker, throughout the psalm, is Israel, as the Church or chosen people. The deliverance celebrated cannot be identified with any one so naturally as with that from the Babylonish exile. Some, on account of supposed allusions to the temple as already built, refer the psalm to the times of Nehemiah. Others, with more probability, though not with absolute conclusiveness, infer from the tone of lively joy and thankfulness pervading the whole composition, that it was written and originally sung soon after the return; and from the allusions in ver. 22, 25, that it has reference to the founding of the second temple, and is the very psalm, or one of the psalms mentioned in the history, Ezra iii. 10, 11, where its first and last words are recited. The mention of David in that passage is accounted for by the assumption that this psalm was sung only as a part of the whole series, which opens with a Davidic trilogy, Ps. cviii.-cx.
1. Give thanks unto Jehovah, for (he is) good, for unto eter)uty (is) his mercy. The opening formula is common to this psalm with Ps. cvi. and cvii. Its elements are also found, combined with others, in Ps. c. 4, 5. With the second member of the sentence compare Ps. xxv. 8, lxxiii. 1.
2. Oh that Israel would say—-for unto eternity (is) his mercy. The first clause of this translation is a paraphrase of the original, to which the particle of entreaty (S3) gives a strong optative meaning. Here, as in Ps. cxvi. 14, 18, the common version (now) is equivocal. That version also has that instead of for, in the last clause of this and the two next verses. This translation is perfectly grammatical, and makes the sentence more complete in itself. But besides that it breaks the studied uniformity of the context by varying the version of the particle 03), the dependence of the clause on the preceding verse, required and denoted by the use of the word for, is really essential to the writer’s object. It is as if he had said, the reason for thus urging man to praise Jehovah is because his mercy endureth for ever, and oh that Israel would join in affirming this reason. Oh that Israel would say (I will give thanks), for his mercy endureth for ever.
3, 4. Oh that the house of Aaron would say—‘for unto eternity (is) his mercy.^ Oh that the fearers of Jehovah would say—‘for unto eternity (is) his mercy.’ The succession of Israel, the house of Aaron, and the fearers of Jehovah, in this and the following verses, is the same as in Ps. cxv. 9-11. This and the trine repetitions in ver. 10-12, 15, 16, compared with that in Ps. cxv. 12,13, are corroborations of the assumed affinity between the psalms of this whole series, both in origin and purpose.
6. Out of anguish I invoked Jah; heard me in a wide place Jah. The first noun is a rare one, common to this place and Ps. cxvi. 3, another indication of affinity. Heard, in the pregnant sense of heard favourably, heard and answered. See above, on Ps. xxii. 22 (21). As the word translated anguish originally means pressure, confinement, the appropriate figure for relief from it is a wide room, ample space, enlargement. See above, on Ps. iv. 2 (1). To answer in a wide place is to grant his prayer by bringing him forth into such a place.
6. Jehovah (is) for me; I will not fear; what can man do to me? Instead of/or me, i. e. in my favour, on my side, the Hebrew (v) may also be translated to me, i. e. is or belongs to me, is mine. See above, on Ps. lvi. 5, 10, 12 (4, 9, 11). Man does not here mean a man, but mankind, or Man as opposed to God.
7. Jehovah is for me, among my helpers, and I shall look upon my haters. Here again, the first clause may be rendered, Jehovah is to me (or I have Jehovah) among or with my helpers. With this last expression compare Ps. xlv. 10 (9), xcix. 6. The construction in the last clause is the idiomatic one meaning to see with joy or triumph, or to see their punishment and subjugation. See above, on Ps. liv. 9 (7), and with the whole verse compare Ps. liv. 6 (4). As the ideal speaker is the ancient church or chosen people, the haters or enemies here meant are primarily heathen persecutors and oppressors.
8. It is good to confide in Jehovah (more) than to trust in man. This and the next verse affirm clearly and fully what is more obscurely intimated in Ps. cxvi. 11. As the Hebrew has no distinct form of comparison, this is the nearest possible approach to saying, it is better. Than, literally from, away from, implying difference, and then comparison, but not expressing it. The verb confide is the expressive one originally meaning to take refuge or find shelter. See above, on Ps. ii. 12.
9. Il is good to confide in Jehovah (more) than to trust in nobles. This merely strengthens the foregoing declaration, by rendering it more specific and emphatic. The Lord is more to be confided in, not merely than the mass of men, but than their chiefs. Nobles is a better translation than j.rinces, because it keeps up the association with the adjective sense noble, generous, liberal, spontaneous, which is otherwise lost sight of. See above, on Ps. li. 14 (12). Even the Persian patrons and protectors of the Jews had not entirely deserved their confidence; nor at all, in comparison with Jehovah their covenanted God.
10. All the nations surround me; in the name of Jehovah—that I will cut them off. The hyperbolical expression, all the nations, is less strange than it might otherwise appear, because (D^il) nations had now begun to be familiarly applied to the gentiles or heathen, not as organized bodies merely, but as individuals, especially when numerous. There is nothing unnatural, therefore, in the use of this expression to describe the heathen adversaries of the Jews at the period of the Kestoration, not excepting the Samaritans, who, though they claimed to be a mixed race, were really heathen, both in origin and character. Another way in which the hyperbole may be explained, or rather done away, is by supposing the first clause to be substantially although not formally conditional. Should all nations (or though all nations should) surround me. The strongest sense may then be put upon the words all nations, as the act ascribed to them is merely hypothetical. The construction of the last clause is unusual and doubtful. Some arbitrarily make the ^3 a particle of affirmation, yea, yes, verily, &c. Others gain the same sense by explaining the whole phrase to mean, (it is true, or it is certain) that I will cut them off. The same use of the particle is thought to be exemplified in Isa. vii. 9. Perhaps the best solution is the one afforded by the Hebrew usage of suppressing the principal verb in oaths or solemn affirmations. If this may be omitted even when there is nothing to denote the character of the expression, and when the form of the expression itself is liable to misconstruction, as for instance in the formula with if, much more may it be omitted where the sense of the expression is quite clear, and its juratory or imprecatory character denoted by accompanying words. The sense will then be, in the name of Jehovah (I swear or solemnly affirm) that I will cut them off. This last verb always means to cut, and except in Ps. xc. 6, where one of its derived forms is used, to circumcise. It was here used, as some suppose, to suggest that the uncircumcised enemies of Israel, as they are often called, should be cut or cut off” in another sense. Compare the play upon the corresponding Greek words in Phil. iii. 2, 3.
11. They surround me, yea they surround me; in the name of Jehovah (I declare) that I will cut them off. The same sentence is repeated with a slight variation, which consists in the omission of the subject and the iteration of the verb, rendered more emphatic by a change of form. The word translated yea means also, likewise, but cannot be so used in the English idiom. The climax indicated may be, that the act described is no longer hypothetical but actual. They surround me; yes, they really, in fact, surround me.
12. They surround me like bees; they are quenched as a fire of thorns; in the nams of Jehovah (I declare) that luill cut them off. This completes the trine repetition so characteristic of these psalms. The point of comparison with bees is their swarming multitude and irritating stings. Compare Deut. i. 44. That with thorns is the rapidity and ease with which they are both kindled and extinguished. See above, on Ps. lviii. 10 (9).
13. Thou didst thrust, thrust at me, to (make me) fall, and Jehovah helped me. By a lively apostrophe the enemy is here addressed directly, that is, the hostile heathen power, from whose oppression Israel had just been rescued. See above, on ver. 7. The verb to thrust or strike at is the root of the noun translated/a?/m^ in Ps. lvi. 14 (13), cxvi. 8.
14. 3My strength and song (is) Jah, and he has become my salvation. These words are from Exod. xv. 2. The first clause is also borrowed by Isaiah (xii. 2). My strength and song, my protection or deliverer, and as such the object of my praise. Become my salvation, literally has been to me for salvation, a stronger though synonymous expression for my saviour.
15. T/ie voice of joy and salvation in the tents of the righteous—the right hand of Jehovah has made strength. The word translated joy means properly the audible expression of it by shout or song, and is sometimes applied even to a cry of distress. Compare Ps.xxx. 6 (5),xlii. 5(4),xlvii. 2(l),with Ps. xvii.l, lxi. 2 (1). Joy and salvation are related as cause and effect, joy occasioned by salvation. Tents, a poetical expression for dwellings. See above, on Ps. xci. 10. The righteous, the true Israel, the people of God, as such considered. See above, on Ps. xxxiii. 1. The substantive verb (is) may be supplied in this verse, so as to make it a complete proposition; or it may be a kind of exclamation, as if he had said. Hark! the voice of joy, &c. Compare Isa. xl. 3, 6. The last clause may then be understood as containing the words uttered by the voice. The idiomatic phrase at the end may either mean that God has acquired or exerted strength. See above, on Ps. lx. 14 (12), cviii. 14.
16. The right hand of Jehovah is raised, the right hand of Jehovah makes strength. This, with the last clause of ver. 15, makes another of the triplets or trine repetitions, which are characteristic of these psalms. See above, on ver. 2-4, 10—12. Instead of is raised some read raises or exalts, which is equally grammatical, as the active and passive forms in this case are coincident. The meaning then is, that his right hand raises or exalts his people, as the other clause says that his right hand gains or exercises strength in their behalf. It seems more natural, however, to explain it as an instance of a common figure which describes God’s hand as raised, when he exerts his power.
17. I shall not die but live, and recount the works of J ah. The existence thus to be preserved is that of Israel, and the last clause describes the final cause of that existence, which is here stated as a ground of confidence, and is elsewhere urged as an argument in prayer. See above, on Ps. cxv. 17, cxvi. 9, 15, and compare Ps. lxxi. 20. The original construction of the first clause is, I shall not die, for I shall live.
18. Surely has Jah chastened me, but to death did not give me. This verse, though simple in its structure and transparent in its meaning, is highly idiomatic in its form. The adverb used in the translation represents the emphatic repetition of the verb in Hebrew, which is sometimes imitated in the English Bible (chastening has Jah chastened me), but seldom so as to convey the whole idea. Of such a repetition we have had an instance in ver. 13. Another unavoidable departure from the original form consists in using but for and, at the beginning of the second clause. Did not give, give up, give over or abandon. The chastisement here mentioned must be the calamity from which the people had been recently delivered, and in which we have already seen good grounds to recognise the Babylonish conquest, domination and captivity.
19. Open ye to me the gates of righteousness, I will come in hy them, I mil thank Jah. This may have been intended to accompany the entrance of the priests and people into the sacred enclosure, for the purpose of laying the foundation of the temple, as when David pitched the tabernacle on Mount Zion. See above, on Ps. xxiv.
20. This (is) the gate (that belongs) to Jehovah; the righteous shall come in by it. Or the meaning may be, since this is the Lord’s gate, let the righteous (and no others) enter at it. Many interpreters find obvious indications here of double or responsive choirs, by which the psalm was to be Bung. But this, though possible, is not a necessary supposition, nor is there any certain trace of such a usage or arrangement elsewhere in the book of Psalms. See above, pp. 109, 110, 112.
21. I will thank thee, for thou hast answered me, and hast become ‘my salvation. This verse assigns the reason for their entrance. Answered, in the specific sense of answering or granting prayer. See above, on ver. 6. The last clause is from ver. 14.
22. The stone (which) the builders rejected has become the head of the corner. This is a proverbial expression, and as such applicable to any case, in which what seemed to be contemptible has come to honour. This mode of expressing the idea was most probably suggested by the founding of the temple. There is no need, however, of supposing any actual dispute among the Jewish builders in relation to the corner stone of the sacred edifice. The sight of the stone, or the act of laj-ing it, would be sufficient to suggest the proverb and its application to the happy change experienced by Israel, so lately blotted from the list of nations, and regarded by the heathen as unworthy even of an humble place in the proud fabric of consolidated empire, but now restored not only to a place, but to the highest place among the nations, not in point of power, wealth, or worldly glory, but as the chosen and peculiar people of the Most High God. As this psalm was sung by the people at the last Jewish festival attended by our Saviour, ho applied this proverb to himself, as one rejected by the Jews and by their rulers, yet before long to be recognised as their Messiah whom they had denied and murdered, but whom God had exalted as a Prince and a Saviour, to give repentance to Israel and remission of sins (Acts v. 31). This, though really another application of the proverb in its general meaning, has a certain affinity with its original application in the verse before us, because the fortunes of the ancient Israel, especially in reference to great conjunctures, bore a designed resemblance to the history of Christ himself, by a kind of sympathy between the Body and the Head. Even the temple, which suggested the original expression, did but teach the doctrine of divine inhabitation, and was therefore superseded by the advent of the Son himself. The head of the corner means the chief or comer-stone of the foundation, even in Zech. iv. 7, where it is translated head stone. The application of the verse before us made by Christ himself (Matt. xxi. 42) is renewed by Peter (Acts. iv. 11.)
23. From Jehovah is this; it is wonderfully done in our eyes. This signal revolution in the condition of the chosen people is not the work of man but of God. From the Lord, i. e. proceeding from him as its author. 7s this, literally has been, i. e. happened, come to pass. In the last clause it is said to be not merely wonderful, but wonderfully done, the Hebrew word being a passive participle, which strictly means distinguished, made to differ, made strange, strangely done. Its plural is continually used as a noun in application to God’s wondrous works or doings. This, no less than the proverb to which it is attached, was as appropriate to the case of the Messiah as to that of his people, and is accordingly applied in the same manner by himself (Matt. xxi. 42).
24. This is the day Jehovah has made, we will rejoice and triumph in it. By the day we are here to understand the happier times which Israel, through God’s grace, was permitted to enjoy. This day he is said, as the author of this blessed revolution, to have made, created. Some understand by day the festival or celebration, at which the psalm was intended to be sung. The day, in this sense, God is said to have made or instituted, not so much by positive appointment as by having providentially afforded the occasion for it. In a still higher sense, the words may be applied to the new dispensation, as a glorious change in the condition of the church, compared with which the restoration from captivity was nothing, except as a preliminary to it and a preparation for it. There is no allusion to the weekly Sabbath, except so far as it was meant to be a type of the rest of the church from the heavy burdens of the old dispensation.
25. Ah now, Jehovah, save, we beseech thee! Ah now, Jehovah, prosper, we beseech thee! The circumlocution, we beseech thee, is the only form in which the force of the supplicatory particle (^<J) can be expressed, without the risk of its being mistaken for an adverb of time. The whole phrase (niVK/’in MU) save, we pray, became a standing formula of supplication with reference to great public interests or undertakings, and reappears in the New Testament under the form Hosanna. See Matt. xxi. 9, where we find it, in the acclamations of the multitude, combined with other expressions from this same psalm which, as we have seen, they were accustomed to sing at their great festivals. See above, on ver. 22.
26. Blessed be he that cometh in the name of Jehovah I We bless you from the house of Jehovah. According to the accents, the construction of the first clause is, blessed, in the name of Jehovah, be he that cometh. This agrees exactly with the frequent mention of blessing in the name of Jehovah. See below, Ps. cxxix. 8, and compare Num. vi. 27, Deut. xxi. 5, 2 Sam. vi. 18. He that cometh is commonly and not improbably supposed to have meant primarily the people or their representatives, to whom, as they approach the sacred spot, these words were to be uttered. There were other thoughts, however, which the words could hardly fail to suggest, for example that of Israel coming back from exile, that of God coming back to his forsaken people, and at least in the most enlightened minds, that of the great Deliverer, to whose coming all the rest was but preparatory, to whom the name i^jlTl or 6 i^yoiuiw^ was afterwards given as a standing appellation, in allusion either to this passage or to Mai. iii. 1, or to both, and to whom this very sentence was applied by the multitude who witnessed and attended Christ’s triumphal entrance into the Holy City. See Matt. xxi. 9.
27. Mighty (is) Jehovah and hath given light to us. Bind the sacrifice with cords as far as the horns of the altar. The first word does not express the general idea of divinity, but that of divine power, which is no doubt essential to the writer’s purpose. It was the power of Jehovah which had turned the night of Israel to day, and illumined the darkness of their sore distress with the light of his returning favour. The figure is borrowed from the pillar of fire, the token of Jehovah’s presence with his people in the wilderness. See Exod. xiii. 21, xiv. 20, Neh. ix. 12. The last clause has been the subject of a good deal of dispute. It is commonly admitted that On) a Hebrew word, which properly denotes a periodical or stated festival, is here put for the victim offered at it, as in Exod. xxiii. 18, the fat of my sacrifice is in Hebrew the fat of my festival C’SH), and in 2 Chron. xxx. 22, another word for festival (lyta) is used in precisely the same way, being governed by the verb to eat, although this singular expression is avoided in the English Bible, by the use of the word “ throughout.” Those who agree in this, however, are at variance in relation to the act required. As the word translated cords is sometimes applied to the thick boughs or branches of a tree (Ezek. xix. 11, xxxi. 3, 10, 14), some understand the sense to be. Bind the sacrifice with branches, sacrificial wreaths. But this practice, and the meaning put upon the Hebrew word, are both denied by others who allege, moreover, the repeated combination of the same verb and noun in the sense of tying, making fast, with cords. See Judges xv. 13, xvi. 11, Ezek. iii. 25. The English Bible makes the clause refer to the fastening of the victim to the altar. To this it is objected that the preposition (1^) means as/aras, and implies a verb of motion, expressed or understood. To avoid this difficulty, some of the latest writers understand the words to signify the conducting of the victim bound until it reaches the altar as the place of sacrifice. Hold fast the sacrifice with cords, until it comes to the horns of the altar, poetically put for the altar itself, not only as its prominent or salient points, but as the parts to which the blood, the essential vehicle of expiation, was applied. Thus understood the clause is merely an invitation to fulfil the vow recorded in Ps. cx'i. 14, 17, 18.
28. My God art thou, and I will thank thee; my God, I will exalt thee. The Hebrew words for God are not the same. The second is that commonly so rendered, while the first is that used in ver. 27, and denoting the divine omnipotence.
29. Give thanks unto Jehovah, for (He is) good, for unto eternity (is) his mercy. In these words we are brought back to the point from which we started, and the circle of praise returns into itself.
