O give thanks unto the Lord; for He is good : because His mercy endureth for ever . Psalm 118:1-4 The perpetuity of Divine mercy Homilist. This is a subject for — I. JOYOUS GRATITUDE. "O give thanks," etc. Why should the perpetuity of Divine mercy inspire such fervent gratitude? 1. Because all men that now live require mercy. All men are so guilty and depraved as to render them more or less unhappy here, and miserable hereafter. Mercy creates men anew in Christ Jesus in good works. 2. Because all men that will hereafter live require mercy. Thank God, then, that mercy is to run on to the crash of doom. II. THE CELEBRATION OF ALL MEN. The perpetuity of mercy is a subject in which men of all characters, of all lands, of all times may triumphantly rejoice. Here we can all meet, both the rich and the poor. ( Homilist. ) Boundless mercy T. De Witt Talmage. O this mercy of God! I am told it is an ocean. Then I place on it four swift-sailing craft, with compass, and charts, and choice rigging, and skilful navigators, and I tell them to launch away, and discover for me the extent of this ocean. That craft puts out in one direction, and sails to the north; this to the south; this to the east; this to the west. They crowd on all their canvas, and sail ten thousand years, and one day come up the harbour of heaven; and I shout to them from the beach, "Have you found the shore?" and they answer: "No shore to God's mercy." Swift angels, despatched from the throne, attempt to go across it. For a million years they fly and fly; but then come back and fold their wings at the foot of the throne, and cry: "No shore; no shore to God's mercy!" ( T. De Witt Talmage. ) The Lord ... set me in a large place. Psalm 118:5-7 God the Deliverer and Defender of His people Homilist. I. THE DELIVERER (ver. 5). 1. The deliverance seems to have consisted in raising him from a circumscribed to an expansive position. 2. The Almighty is constantly delivering men in this way, lifting them from the narrow to the broad.(1) Secularly. Often by His providence He takes men from the narrowness of poverty out into the broad places of worldly prosperity.(2) Intellectually. He takes men from the narrowness of ignorance and prejudice, and habit, out into the broad places of knowledge and freedom.(3) Spiritually. From the narrowness of guilt and corruption He takes men by the Gospel of His Son, into the broad realms of forgiveness and virtue. II. THE DEFENDER (ver. 6). "The Lord is for me." 1. Because of this we need not fear. If He is for us, who can be against us? "God is our refuge and strength." If He is for us, we have not only the whole universe for us, but even our very enemies shall be made to subserve our interest. 2. Because of this we shall conquer (ver. 7). The word "desire" is not in the Hebrew. The words should be, "and I shall look upon my haters," look with calm defiance, look with expectant triumph. ( Homilist. ) An urtrammelled life J. Morlais Jones. The Christian is absolutely the freest and most untrammelled man in the world. I am a freer man, a richer man, a blither man, a stronger man, a hopefuller man, because I am a Christian. He has "set me in a large place." I. I HAVE A GRAND, BROAD CREED. 1. First, a God whose love is universal; who is pledged to every soul to whom He has given being; to whom every soul is as dear as every other, and who works to realize the meet perfect blessedness of all. 2. A creed which makes its best possible for everybody. You can be a hero anywhere; you can be a saint anywhere; you may win your place in God's "legion of honour" anywhere. "Cribb'd, cabined, confined?" Nay! God has "set me in a large place." 3. A creed which invites me to examine and explore it, which courts criticism, which positively invites men to do what many imagine it forbids. One of its proudest mottoes is, "I speak as unto wise men; judge ye what I say." The Gospel invites you to explore all its territories, to dig for its hidden treasures; indeed, will only give itself to him who will question, think, search. II. A BROAD, ROUNDED, HEALTHFUL LIFE. A life that includes every sweet and noble thing. 1. Every bright and healthful pleasure. All natural pleasures are mine. Mirth which is medicine and food is mine. All intellectual feasts are mine. Oh magic books which I love, in which I delight to dig! 2. A life that is to attain its blessedness, the ideal aimed at, not by prohibitions, but by growth. The way to kill the bad life in you — "the old man," as Paul calls it — is by filling yourself with the rich graces of life as seen in Christ Jesus. Courage and sweet help for those who need it, the brave love that can bear any cross — the life of Jesus, — there is room in that; it is "a large place." Live it, and you will grow in God's own bliss. III. THE NOBLEST ENTERPRISES, THE MOST ROYAL WORK, THE GRANDEST AIMS, FOR THE BETTERMENT OF THE WORLD. Broaden the soul! Nothing broadens the soul like work for the wants and woes of men, and nothing inspires men to work like the dreams, the hopes, and promises of the Gospel of Jesus Christ. We have caught a vision of the world as He saw it, yearned for it, died for it. We also carry this world in our heart; the African, the Hindoo, the South Sea Islander, are also children of God, and we will toil for their redemption. IV. I HAVE NOBLE AND INSPIRING HOPES. Rich indeed are the hopes which the Gospel gives me; immortality is a grand word. I find "a large place" for myself under the broad skies of "eternal life." Man, according to the Gospel, has room to grow and time to grow. Over-hurry spoils the best work. Few of us have the courage of Browning's grammarian, who refused to hurry; who never dreamt that he could finish his studies here, but was sure that he should be allowed to finish them yonder. Let us also be a little wiser; we will not get scared and spoil cur work by over-hurry. Eternity is ours. Give me room; plant me with the noble sky of immortality over me; I will grow into my full stature then. Set me where God set me — in "a large place." ( J. Morlais Jones. ) It is better to trust in the Lord than to put confidence in man. Psalm 118:8-13 Confidence in. God Homilist. I. AS JUSTIFIED BY EXPERIENCE. "It is better," says Matthew Henry , "more wise, more comfortable, and more safe, there is more reason for it, and it will speed better, to trust in the Lord, than to put confidence in man, yea, though it be in princes. He that devotes himself to God's guidance and government, with an entire dependence upon God's wisdom, power, and goodness, has a better security to make him safe, than if all the kings and potentates of the earth should undertake to protect him." II. AS THE INSPIRATION OF COURAGE. What courage breathes in these words, "All nations compass me about," etc. True confidence in God will always make a man invincible and fearless. The courage of Moses, Daniel, and the three Hebrew youths, and Paul, who said, "None of these things move me," all grew out of confidence in God. ( Homilist. ) The duty of trust in God R. Fiddes. It is readily acknowledged that God governs the world, and interposes in all the affairs of it; yet this principle has not those pious and generous effects that might be expected; how often do we promise ourselves success from human means and visible preparations, without taking a Divine Providence into the account, or without attributing so much to it, as to our own prudence, address, or experience I. WHEREIN THE RELIGIOUS TRUST HERE RECOMMENDED DOES CONSIST. 1. This duty implies a humble belief that all things, by God's blessing, will succeed well with us. I do not mean that everything should exactly correspond to our desires, or the probability of second causes; but that upon the whole matter God will appear for us, and interest Himself in our favour. 2. In order to a well-grounded trust in God, human means and endeavours must not be wanting. 3. In the use of human means, we must take care not to have recourse to such as are unlawful. How can we reconcile it, either with a common sense of piety or prudence, to acknowledge that all things come to pass by the will of Heaven, and at the same time knowingly and deliberately to act in opposition to it? 4. The main foundation of our religious trust, upon which all the fore-mentioned qualifications of it are supported, is a due regard to the laws of God and religion in general. II. MOTIVES AND ARGUMENTS TO ENFORCE IT. 1. Because there is nothing but God wherein we can place an entire trust and confidence. The good state of our fleets, the conduct of our generals, the integrity and abilities of our ministers, the number and importance of our alliances, are usually the first things that come into consideration; but yet if we leave God out of the account, they all signify nothing. 2. A motive to this duty shall be taken from the nature of it; as it is the highest and noblest act of religious honour, the most sensible acknowledgment of the Eternal power and Godhead. And for this reason so many particular promises are everywhere in Scripture annexed to it; and God has as remarkably on all occasions made them good. ( R. Fiddes. ) Trust in princes perilous H. Livesey. Voltaire for a time was the friend and familiar of Frederick the Great. He was honoured with a seat at the King's table, and appeared almost essential to the King's happiness. But the attachment was soon over. Royal smiles turned to frowns, and Voltaire was put under arrest at Frankfort, and there the comedy ended. Many efforts have been made to exempt Frederick from all blame in this matter and throw it upon his servants, but there the ugly fact remains, and the man who was receiving the royal flatteries was shortly afterwards detained as a prisoner. The late Prince Bismarck of Germany experienced a reverse about as great when his royal master, the young Kaiser William II, dismissed him from his office. Shortly after that event, he had an interview with the Tsar, Alexander III., and with great freedom and certainty propounded his political convictions and intentions, as if futurity belonged to him. When the Tsar suddenly interrupted him and said, "Yes, I agree with you, and I place the utmost confidence in you, but areyou quite sure that you will remain in office?" Prince Bismarck replied, "Certainly, Majesty; I am absolutely sure that while I live I shall remain Minister." However, only five months after, he was unceremoniously dismissed from office. ( H. Livesey. ) They compassed me about like bees. Psalm 118:12 Like bees D. Davies. I know the bees can compass one about right well; but, as a rule, they compass about those who threaten to attack their home and to take away their little treasure. Let us think about a few things connected with the bee's life. 1. Bees build their own house, and a beautiful house it is. The skill of the bees in building is wonderful. Every little room built by them has six sides; but all the rooms are not of the same size. They are made according to their requirements; but they are all so beautifully planned and partitioned that every room is just big enough for its purpose. There are no end of little nurseries, store-rooms, and ordinary living-rooms in a beehive. The bees' house is a wonderful house; we could not build anything like it. Then, having built the house — 2. They are very busy in filling their larders. I know there are some drones. You never found a community anywhere without drones, and the poor bees are not perfect; but the bulk of them are very busy workers. There are, for instance, many wax-makers — those who produce wax and thus make up cells and construct walls. They also store the honey. Then there are the nurse-bees: such tender little creatures! They seem to tread softer and move about more quietly than the other bees. They see to all the sick, and to all the little children that are in the house, and feed, nurse, and watch over them. 3. They also reserve food for the winter. They fill a cell with honey and then seal it up, very much as your mother does with the preserve, when having filled a galley pot she puts a sheet of white paper on the top and seals it. Some of you boys wish it were not so well sealed. I have no doubt some little bees occasionally wish some of the cells were open; but they must not open them. They are not opened until the winter comes, and there is urgent need of food. Then older bees open those little cells just as your mother does the preserve pot, then they take just what is needed. Thus, there is such careful preparation for winter, that the bees can live right through until the spring comes back again, when they are able to begin to work and provide once more. Well now, could not we imitate the bees, could not we be active, and be ever doing our part? And even if we are put on the defence, can we not show strong characters, and let people learn that because we deal in honey we are not necessarily helpless? ( D. Davies. ) Lessons from the bees R. Newton, D. D. I. LOYALTY. They all love their queen. She is their ruler and their mother, and they are her subjects and her children. Without her, home would be nothing. She is queen, and must be obeyed. II. LOVING THE HOME. Bees are very much attached to their hive. No mother of a family loves her home more than a queen bee; and all the true worker bees take after their mother in this respect. Some people have a genius for helping; there are others who seem to have a genius for hindering. III. CLEANLINESS. The care with which they remove dirt of all kinds is something remarkable. Every boy and girl may well follow the example of these wise little philosophers, the bees, and keep everything clean in their homes. IV. SYMPATHY. I have seen a wounded bee carried at length, and laid on the bee-board in the warm sunshine. One bee would lick the sufferer from head to foot with his tongue, another would roll him over and over in the sunshine. After they had succeeded in doing this, they would carry him to his sick-bed. This shows us the sympathy of the bee, and sympathy is the most divine thing in the world. V. BEING HAPPY IN ONE'S WORK. "Place yourselves," says one who has written on this subject, "before a hive, and see the indefatigable industry of its busy toilers. Let the bee's hum inspire you with the honourable resolution to do all things cheerfully in the active duties of life. We ought to be happy and cheerful in our work." ( R. Newton, D. D. ) Thou hast thrust sore at me, that I might fall: but the Lord helped me . Psalm 118:13, 14 Christian experience Christian experience is the richest product of grace, and it ought to be laid at the feet of the Well-beloved from whom it comes, and to whom it belongs. What God hath done for one of His people is an indication of what He will do for others of His chosen. The Lord's providences are promises, and His benedictions are predictions. To be silent concerning the lovingkindness of the Lord is a robbery of the worst kind; it is taking from our God the glory due unto His holy name. I. TRIBULATION AND PATIENCE. "Thou hast thrust sore at me," etc. Truth most always strive against error, and holiness must battle against sin. It is an uphill journey to glory, and that man had need be a hardy mountaineer who resolves to ascend into the hill of the Lord, and to dwell in His holy place. He who is born for the crown is bound for the cross. A thousand snares are laid in your path; and only be who made you a Christian can cover your head, and carry you safely through the bombardment which awaits you. II. PATIENCE AND EXPERIENCE "The Lord helped me" — 1. To believe. 2. To pray. 3. To stand. 4. To fight. III. EXPERIENCE AND A HOPE THAT MAKETH NOT ASHAMED. 1. Our God has become our strength. He is the Lord all-sufficient when we are most insufficient. With Him for our strength, we cannot faint, or fail; but, on the contrary, we shall renew our force, and rise continually to something higher and better than before. 2. Our God has also become our song. It may mean, "The Lord is my strength while I am waging the war, and my song when I have won the victory." This is an excellent sense, but another seems to me more clearly in the words, "The Lord is my strength and song"; both are in the present, we sing while we fight. Your great Lord and mine, when He went to His last tremendous conflict, where the powers of darkness marshalled all their strength against Him, and He strove until He sweat as it were great drops of blood, — how did He go? Here is the answer, "After supper, they sang a hymn."Let us claim the victory, anticipate it, and shout it, while yet we are contending. On our beds let us sing God's high praises, and magnify Him in the midst of the fires. Set your whole lives to music. Make your entire career a psalm. But what shall we sing about? Well, "The Lord is my song." Sing the Father and His love eternal. Sing the Son of God, whose delights were with the sons of men before He came here to dwell. Tell how He took our flesh to take away our guilt. Tell how He died, and rose again, and led captivity captive, and ascended up on high. Make that your song, but do not forget to sing the Holy Spirit's love. Magnify the Holy Ghost, the Illuminator, Comforter, Guide, abiding Advocate, and Paraclete. ( C. H. Spurgeon . ) The Lord is my strength and song, and is become my salvation. Psalm 118:14-18 God and man Homilist. I. HOW GOD SHOULD BE REALIZED BY EVERY MAN. What should He be to every many 1. He should be his strength. All the strength we have, physical, intellectual, and moral is from God; nay, more, is God's. Conscious dependence upon His strength is the foundation of piety. "Hold thou me up, and I shall be saved." 2. He should be his "song"; that is, his joy. The source of all his joy and spring of his delights. We should rejoice in God as our Father. 3. He should be his salvation. He saves from misery by saving from sin. II. HOW GOD IS ENJOYED BY THE RIGHTEOUS. Who is the righteous man? The man who is right in himself and right in relation to God and the universe. 1. Such a man has rejoicing. "Being justified," or made right by faith; he has "peace that passeth all understanding." Religion is happiness wherever it exists. 2. Such a man has salvation. A righteous man is saved — saved from sin, and to be saved from sin, is to be saved from all evils of all kinds. III. HOW GOD APPEARS IN HIS PROCEDURE. 1. Courageous (ver. 16). He moves on in the execution of His eternal purposes with absolute fearlessness. Of what can He be afraid, whose will can at any moment create or destroy universes? 2. Glorious. "The right hand of the Lord is exalted." That is, praised, hououred, adored. Who that studies His works, whether the minute or the vast can fail to exalt and adore the right hand of the Lord? 3.Restorative (vers. 17, 18). ( Homilist. ) Christ is our song Philip Henry. I. IN WHAT SENSE CHRIST IS A BELIEVER'S SONG. 1. He is the main object of hope and trust ( Isaiah 12:2 ). 2. He is the main subject of praise and thanksgiving ( 2 Corinthians 9:15 ). 3. He is the main matter of joy and rejoicing ( Psalm 137:6 ; Psalm 43:4 ). Three things are necessary. (1) An interest in Him as our Saviour. (2) The knowledge of that interest. (3) Suitable walking. II. WHAT OF CHRIST ESPECIALLY IS A BELIEVER'S SONG? True believers sing, and ought to sing — 1. Of what Jesus Christ is in Himself as to His personal excellences and perfections. 2. Of what He is to us. He is our foundation, our food, our root, our raiment; and should we not sing of these? 3. Of what He hath done, and is doing, and will yet do, for us.(1) He hath taken our nature upon Him, and in our nature suffered and died; He hath washed us from our sins in His own blood; called us with a holy calling; begun a good work.(2) Is He not ever living to make intercession for us? Is He not guiding and guarding us, enlightening and comforting us, every day?(3) He will perform the good work that He hath begun; He will come again and fetch us to Himself, that where He is there we may be also. Can ye name any other to sing of, that hath done the like for you? III. WHAT ARE THE PROPERTIES OF THIS SONG? 1. He is the angels' song ( Job 38:7 ; Luke 2:13, 14 ). 2. He is the most ancient song; the song of the ancients. They sung of Him as one to come, for they saw Him, though it was but as through the lattices, or as through a glass darkly. 3. He is the new song. Wherever ye read of a new song in Scripture, it points at Him ( Psalm 33:3 ; Psalm 40 .; 96:1; 98:1; 149:1). He is the New Testament song. Ever since His coming in the flesh all His saints have been singing of Him, as of one already come; rejoicing in Him, and showing forth His praises. As fast, as they have been made new creatures they have learned this new song. 4. He is their night song ( Psalm 42:8 ; Job 35:10 ).(1) In the night season, when others are sleeping, true believers are rejoicing in God their Redeemer, and solacing themselves in Him ( Psalm 149:5 ; Song of Solomon 1:13 ; Acts 16:1 .) Paul and Silas sang at midnight.(2) In the night of sorrow and affliction. To be able to sing then, when everything looks sad and sorrowful round about us, is a great matter; as David ( 1 Samuel 30:6 ) 5. He is their song all the week, and their song on the Sabbath. We are bid to rejoice in the Lord always, every day, and they that have an interest in Christ, and know it, do so; but especially on Sabbath days ( Psalm 118:24 ). Sabbath days are set apart on purpose. 6. He is their song while they live, and their song when they die. While they live, in all the turns of their lives ( Psalm 146:2 ). And in a special manner when they come to die; upon sick-beds, and death-beds. As it is said of the swan, that she sings sweetest when dying, so it is with many of God's people. At the death of Mr. John Janeway, one present said he never was in a room where God in Christ had more praises than there at that time. 7. He is their song in the world, and will he their song to eternity. What is the great employment of heaven, and what will it be for ever and ever, but to lift up God-redeemer ( Revelation 5:9-13 ). Jesus Christ is to be our everlasting song ( Isaiah 35:10 ). It is good to be found doing that, now that we would be glad to be found doing hereafter — world without end. IV. APPLICATION. 1. This may serve for an examining sign, or mark of trial, whereby to know what we are as to our spiritual state and condition. We are bid to try ourselves ( 2 Corinthians 13:5 ). What, is Jesus Christ to us? What think we of Him? Hath He ever been our song? Do we rejoice in Him? 2. Here is a word of reproof to the true believers among us, that do not make Christ their song, that are in Him, but do not rejoice in Him; however, not with evenness and constancy, not in that measure and degree, that they should and ought. Thou shouldst chide thyself for it ( Psalm 42 : and 43:5).(1) It grieves the Spirit of God.(2) It blemishes the ways of God; makes thee a stumbling-block to them that are without, like the evil spies.(3) It is weakening to thyself. The more Christ is our song the more is our strength ( Nehemiah 8:10 ). Then search out the cause. 3. Exhortation, to all that call themselves believers. Make Christ your song, week days and Sabbath days.(1) He is worthy that you should.(2) The gain of it will be thy own, in present comfort, in eternal recompense. ( Philip Henry. ) Making God our song T. De Witt Talmage. Instead of waiting until you get sick and worn out before you speak the praise of Christ, while your heart is happiest, and your step is lightest, and your fortune smiles, and your pathway blossoms, and the overarching heavens drop upon you their benediction, speak the praises of Jesus. The old Greek orators, when they saw their audiences inattentive and slumbering, had one word with which they would rouse them up to the greatest enthusiasm. In the midst of their orations they would stop and cry out: "Marathon!" and the people's enthusiasm would be unbounded. My hearers, though you may have been borne down with sin, and though trouble, and trial, and temptation may have come upon you, and you feel to-night hardly like looking up, methinks there is one grand, royal, imperial, word that ought to rouse, your soul to infinite rejoicing, and that word is Jesus. ( T. De Witt Talmage. ) The voice of rejoicing and salvation is in the tabernacles of the righteous. Psalm 118:15, 16 The joy of holy households A believer in Christ is not long without finding joy. He is in the land which floweth with milk and honey, and he will get a sip of sweetness very soon. Like Nicodemus, he comes to Jesus in the dark, but the sun is rising. This joy is in him and abounds, so that he belongs to a happy people. I. THERE IS JOY IN THE FAMILIES OF THE RIGHTEOUS. 1. To some extent, this is in proportion to the salvation that is found in the family. Many among us can say, "All my children are children of God: they go with me from my table to the Lord's table: I have a church in my house, and all nay household are in the church." Here is a picture, a pattern, a paragon, a paradise. Seek, then, the salvation of the whole of your household. 2. The joy which is here alluded to is mainly spiritual: a joy of the father, because he is saved in the Lord with an everlasting salvation; a joy of the mother, because she, too, has had her heart opened, like Lydia, to hear and to receive the Word; a joy of the dear children, as they offer their little prayers, and as they talk of Jesus, whom their soul loves. 3. This kind of joy, while it is spiritual, is not dependent upon external circumstances; it hangs not on wealth or honour. They said of old that philosophers could be merry without music, and I am sure that it is truer still of Christians that they can be happy in the Lord when temporal circumstances are against them. Our bells need no silken ropes to set them ringing, neither must they be hung in lofty towers. 4. Christian joy, whether in the individual or the family, can be abundantly justified. If God is pleased with us, we may well be pleased with Him. II. THIS JOY SHOULD BE EXPRESSED. "The voice," etc. We should put a tongue in our joys, and let them speak. The voice should be heard daily, from morn till eve, and till the silence of sleep steals over all; but it should never fail to sound forth in the daily gatherings for family prayer. It should be a happy occasion when we meet to read the Word of God, and to pray together. It is well if we can also sing at such times. Matthew Henry says, concerning family prayer, "They that pray do well; they that pray and read the Scriptures do better; they that pray, and read the Scriptures, and sing a hymn, do best of all." There will be frequent occasions for holy joy in all Christian families, and these ought always to be used right heartily. Holy joy breeds no ill, however much we have of it. You can easily eat too much honey, but you can never enjoy too much delight in God. Birthdays and anniversaries of all sorts, with family meetings of various kinds, should find us setting life to music right heartily. Moreover, it would be well if our houses more generally resounded with song. It drives dull care away, it wards off evil thought, it tends to a general exultation, for the members of a household to be accustomed individually and collectively to sing. If you really cannot sing at all, yet the voice of rejoicing and salvation may be in your tabernacles by a constant cheerfulness, bearing up under pain and poverty, losses and crosses. God give you more and more of this spirit in all your households! The whole Church shall be blessed when every family is thus made happy in the Lord and in His great salvation. III. This joy of holy households is A JOY CONCERNING WHAT THE LORD HATH DONE. 1. How we should joy in God, in our families, when we think of all that He has done in conquering sin and Satan, death and hell! Christ hath led captivity captive; therefore, let us sing unto the Lord, for He hath triumphed gloriously. 2. Then let us think of what the Lord has done for each one of us individually. 3. Since then, the Lord has helped us in providence, and delivered us from fierce temptations, and made us to stand steadfastly when the adversary has thrust sore at us that we might fall. 4. And when you see great sinners converted, when the drunkard leaves his cups, when the swearer washes out his filthy mouth, and sings the praises of God, when a hardened, irreligious, sceptical man bows like a child at Jesus' feet, should not our families as well as ourselves be made acquainted with it, and should it not be a subject for joy at the family altar? ( C. H. Spurgeon . ) Domestic happiness W. Jay. I. ITS IMPORTANCE. 1. In reference to our avocations and cares. These are numerous and diversified, and demand relaxation and relief. Who could endure perpetual drudgery and fatigue? — and what so refreshing, so soothing, so satisfying, as the placid joys of home! 2. In reference to the afflictions of life. It looks like a general remedy, furnished by the kindness of Providence, to alleviate the troubles which from various quarters we unavoidably feel while passing through this world of vanity and vexation of spirit. How many little sighing vacancies does it fill up! How many cloudy nervous vapours does it chase from the mind! 3. In reference to the good things of this life. Without this, all will be insipid, all will be useless. Imagine yourselves prosperous in your affairs; trade pouring in wealth, your grounds bringing forth plentifully, your cup running over — misery under your own roof would be sufficient to canker your gold and silver; to corrupt your abundance; to embitter every pleasure. 4. In reference to the seductions and snares of the world. From the danger of these there is no better preservative than the attractions of a family. The more a man feels his welfare lodged in his own house, the more will he prize and love it. The more he is attached to his wife and children, the less will he risk their peace and comfort by hazardous speculations, and mad enterprises in trade. II. To open its SOURCES, and examine on what it DEPENDS. 1. Without order you can never rule well your own house. "God is not the God of confusion." He loves order: order pervades all His works. 2. Many things will arise to try your temper: and he is unqualified for social life who has no rule over his own spirit; "who cannot bear the frailties of his fellow-creatures with common charity, and the vexations of life with common patience." 3. The influence and advantage of good sense are incalculable. This will preserve us from censoriousness; will lead us to distinguish circumstances; to draw things from the dark situation of prejudice which rendered them frightful, that we may candidly survey them in open day. 4. We must go beyond all this, and remind you of those religious principles by which you are to be governed These are to be found in the Word of God; and as many as walk according to this rule, mercy and peace shall be upon them. God has engaged that if you will walk in His way, you shall find rest unto your souls. If it be said, There are happy families without religion, I would answer —(1) There is a difference between appearances and reality.(2) If we believe the Scripture, this is impossible —"the way of transgressors is hard: there is no peace, saith my God, unto the wicked."(3) Religion secures those duties, upon the performance of which the happiness of households depends.(4) Religion attracts the Divine blessing — and all we possess depends upon its smiles. ( W. Jay. ) The happiness o/ the righteous C. Clayton, M.A. I. EXPLAIN. The joy of the righteous is — 1. Intense. 2. Satisfying. 3. Abiding. You "rejoice" in that which rust cannot destroy, and which the tongues of men cannot injure. II. APPLY. 1. How miserable is the state of the wicked. 2. How important is vital piety. ( C. Clayton, M.A. ) The cultivation of piety H. F. Henderson, M.A. I. TRUE PIETY HAS A VOICE RINGING WITH THE NOTE OF JOY AND HEALTH. Could we set forth the beauty of its offices, the beauty of prayer, the joyousness of worship, the peace of Divine fellowship; could we restore the bloom of health to its wan countenance; could we put the mountain air end breezes into our religion and make it a strong, healthy, living thing; could we make it a voice of rejoicing and salvation in the dwellings of our land, how grand, how triumphant, how sovereign a power it would become! II. THE PLACE OF TRUE PIETY IS THE HOME. We need better homes; homes ruled in the fear of the Lord, where father and mother are prophet, priest and kin

Benson Commentary Psalm 118:1 O give thanks unto the LORD; for he is good: because his mercy endureth for ever. Psalm 118:1-4 . O give thanks unto the Lord — All sorts of persons, which are expressed particularly in the next three verses, as they are mentioned in like manner and order Psalm 115:9-11 , where see the notes. Let Israel — After the flesh, all the tribes and people of Israel, except the Levites. Let the house of Aaron — The priests and Levites, who were greatly discouraged and oppressed in Saul’s time, but received great benefits under David’s government. Let them that fear the Lord — The Gentile proselytes, of whom there were greater numbers in David’s time than formerly had been, and were likely to be still more. Say, that his mercy endureth for ever — Not only in the everlasting fountain thereof, God himself, but in its never failing streams, which shall run parallel with the longest lines of eternity; and in the vessels of mercy, who will be for ever monuments of it. Israel, and the house of Aaron, and all that fear God, were called upon, Psalms 115., to trust in him. Here they are called upon to acknowledge his goodness, and join in the same thankful song, thus encouraging themselves to trust in him. Priests and people, Jews and proselytes, must all confess that his mercy endureth for ever; that they have had experience of it all their days, and that they confide in it for good things that shall last to all eternity. Psalm 118:2 Let Israel now say, that his mercy endureth for ever. Psalm 118:3 Let the house of Aaron now say, that his mercy endureth for ever. Psalm 118:4 Let them now that fear the LORD say, that his mercy endureth for ever. Psalm 118:5 I called upon the LORD in distress: the LORD answered me, and set me in a large place. Psalm 118:5-7 . I called upon the Lord in distress — As if he had said, You may see an example of the divine mercy in me, who was in grievous straits and dangers, but, imploring God’s protection and help, he answered me, and set me in a large place — He not only delivered me, but placed me in a secure condition, free from all such molestation. Dr. Waterland renders the clause, The Lord answered me with enlargement. The Lord is on my side — It is evident he takes my part; I will not fear, &c. — Though I have many enemies, I am not afraid of them, for greater is he that is for me than all those that are against me. What can man do unto me? — Man, a frail and impotent creature in himself, and much more when he is opposed to the almighty God. He can do nothing to me but what God permits him to do; nothing but what God can and will make to work for my good. The apostle quotes this verse with application to all true Christians, Hebrews 13:6 . The Lord taketh my part, &c. — He is present with my helpers, and enables them to defend me; therefore shall I see my desire, &c. — I shall see my enemies defeated in their designs against me. Psalm 118:6 The LORD is on my side; I will not fear: what can man do unto me? Psalm 118:7 The LORD taketh my part with them that help me: therefore shall I see my desire upon them that hate me. Psalm 118:8 It is better to trust in the LORD than to put confidence in man. Psalm 118:8-9 . It is better to trust in the Lord — It is much safer, and more to a person’s comfort; than to put confidence in man — As mine enemies do in their own numbers, and in their powerful confederates. “Armies of men, however numerous, and, to appearance, powerful, may be routed and dispersed at once: princes may not be able to help us; if able, they may fail us, as not being willing to do it; if both able and willing, they may die ere they can execute their purpose. But that hope which is placed in God, can never, by these or any other means, be disappointed.” — Horne. Psalm 118:9 It is better to trust in the LORD than to put confidence in princes. Psalm 118:10 All nations compassed me about: but in the name of the LORD will I destroy them. Psalm 118:10-12 . All nations compassed me about — The neighbouring nations, the Philistines, Syrians, Ammonites, Moabites, who were stirred up by the overthrows which David had given to some of them, by their jealousy at his growing greatness, and by their hatred against the true religion. Yea, they compassed me — The repetition implies their frequency and fervency in this action, and their confidence of success. They compassed me like bees — In great numbers, and with great fury. They are quenched — In this sense the word ???? is taken, Job 6:17 ; Job 18:5-6 ; Job 21:17 . The Seventy, however, render it ??????????? , they burned, flamed out, or waxed exceeding fierce or vehement; that is, they raged against me like fire: with this interpretation the Chaldee agrees. As the fire of thorns — Which flames out terribly, burns fiercely, and makes a crackling noise, but quickly spends itself without any considerable or lasting effect. For — Or but, as the particle ?? , chi, frequently signifies, and is twice rendered in this very phrase, Psalm 118:10-11 . Thus, as the former part of the verse denotes their hostile attempt, this expresses their ill success and utter ruin. “The reader has here,” says Dr. Delaney, Life of David, book 2. chap. 9. p. 113, “in miniature, two of the finest images in Homer; which, if his curiosity demands to be gratified, he will find illustrated and enlarged in the second book of the Iliad. The first of them stands thus, transcribed from Mr. Pope’s translation: The following host, Pour’d forth by thousands, darkens all the coast. As from some rocky cleft the shepherd sees, Clust’ring, in heaps on heaps, the driving bees, Rolling and black’ning, swarms succeeding swarms, With deeper murmurs and more hoarse alarms; Dusky they spread, a close-imbodied crowd, And o’er the vale descends the living cloud; So from the tents and ships, &c. V. 109, &c. The next is in the same book, V. 534, &c. As on some mountain, through the lofty grove, The crackling flames ascend and blaze above, The fires, expanding as the winds arise, Shoot their long beams, and kindle half the skies; So from the polished arms, and brazen shields, A gleamy splendour flash’d along the fields. Not less their number, &c. The candid reader will observe, that here the idea of an arm’s resembling a flaming fire is common both to Homer and David; but the idea of that fire being quenched (when the army was conquered) is peculiar to David.” Psalm 118:11 They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them. Psalm 118:12 They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them. Psalm 118:13 Thou hast thrust sore at me that I might fall: but the LORD helped me. Psalm 118:13-14 . Thou hast thrust sore at me, &c. — O mine enemy. The singular number may possibly be here put collectively for all his enemies; or, this apostrophe, which is strong, might be directed to some particular person in the battle, who had put David into great danger. The Lord is my strength and song — The author of my strength, and therefore the just object of my praise; and is become my salvation — The author of my protection and safety, and the source of my peace and comfort. Observe, reader, if God be our strength, he ought to be our song; if he work all our works in us, he ought to have all praise and glory from us. God is sometimes the strength of his people when he is not their song; they have spiritual supports when they want spiritual delights; but if he be both to us, we have indeed abundant reason to triumph in him. Psalm 118:14 The LORD is my strength and song, and is become my salvation. Psalm 118:15 The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD doeth valiantly. Psalm 118:15-18 . The voice of rejoicing and salvation — That is, of rejoicing and thanksgiving for the deliverances God hath wrought for them; is in the tabernacle of the righteous — Because they clearly see God’s hand in the work, and therefore take pleasure in it. “There is a noise of them that sing for joy,” says Dr. Horne, “in the camp of the saints; the church militant resounds with thanksgiving and the voice of melody; paradise is restored below, and earth bears some resemblance of heaven, while these transporting hymns are sung in honour of our great Redeemer.” The right hand of the Lord doeth valiantly — These seem to be the words of that song of joy and praise now mentioned. The right hand, &c., is exalted — That is, hath appeared evidently, and wrought powerfully and gloriously on our behalf: for what difficulty can stand before God’s zeal and omnipotence? There is a spirit, as well as strength, in all his operations for his people. I shall not die — By the hands of my enemies that seek my life; but live, and declare the works of the Lord — That is, I shall live a monument of God’s mercy and power; his works shall be declared in me and by me; and I will make it the business of my life to praise and magnify God, looking upon that as the end of my preservation. Indeed, it is not worth while to live for any other purpose than to declare the works of God, for his honour, and the encouragement of others to serve and trust in him. Such as these were the triumphs of the Son of David; in the assurance he had of the success of his undertaking, and that the good pleasure of the Lord should prosper in his hands. Psalm 118:16 The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly. Psalm 118:17 I shall not die, but live, and declare the works of the LORD. Psalm 118:18 The LORD hath chastened me sore: but he hath not given me over unto death. Psalm 118:19 Open to me the gates of righteousness: I will go into them, and I will praise the LORD: Psalm 118:19 . Open to me the gates of righteousness — O ye porters, appointed by God for this work, open the gates of the Lord’s tabernacle, where the rule of righteousness is kept and taught, and the sacrifices of righteousness are offered: “The faithful, like David and his people of old, demand admission into the courts of the Lord’s house, there to praise him for his great and manifold mercies. But we may extend our ideas much further, and consider the whole company of the redeemed as beholding the angels ready to unbar the gates of heaven, and throw open the doors of the eternal sanctuary, for the true disciples of the risen and glorified Jesus to enter in. Open ye, may believers exclaim, in triumph, to those celestial spirits, who delight to minister to the heirs of salvation; open ye the gates of righteousness, those gates through which nothing unclean can pass, that the righteous nation, which keepeth the truth, may enter in, Isaiah 26:2 , and sing, with your harmonious choirs, the praises of Him who sitteth upon the throne, for he hath overcome the sharpness of death, and opened the kingdom of heaven to all believers.” — Horne. Psalm 118:20 This gate of the LORD, into which the righteous shall enter. Psalm 118:20 . This is the gate of the Lord — These may be considered as the words of the Levites, the porters, returning this answer to the foregoing demand. This is the gate of the Lord, which thou seekest, and which shall be opened to thee, according to thy desire and thy just privilege; for thou art one of those righteous ones to whom this of right belongs. Psalm 118:21 I will praise thee: for thou hast heard me, and art become my salvation. Psalm 118:21-22 . I will praise thee, for thou hast heard me — That is, “And now, being entered into the courts of thy tabernacle, O my gracious God, I pay thee my most humble thanks, for having so favourably heard the prayers which I put up to thee in my grievous afflictions in Saul’s reign, and for having now fully advanced me to the royal dignity.” The stone which the builders rejected, &c. — That is, “I, (for they are the words of David,) whom the great men and rulers of the people rejected, ( 1 Samuel 26:19 ,) as the builders of a house do a stone, which they judge unfit to be employed in it: am now become king over Judah and Israel, and a type of that glorious king, who shall hereafter be in like manner rejected, ( Luke 19:14 ; Luke 20:17 ,) and then exalted by God, to be Lord of all the world, and the foundation of all men’s hopes and happiness.” The reader will observe, the commonwealth of Israel, and the church of God, are here, and elsewhere in the Scriptures, compared to a building, wherein, as the people were the stones, so the princes and rulers were the builders. And as these master-builders, here first referred to, rejected David, as an obscure and rebellious person, that ought not only to be refused as a governor in their state, but crushed and destroyed; so their successors rejected Jesus of Nazareth, as too poor and mean to be acknowledged for their expected Messiah; as an enemy to Moses, a friend to sinners, and a blasphemer against God, and therefore deserving death and everlasting destruction. The head stone of the corner, means that which joins the walls, and knits the building together; as David had now joined together the two kingdoms of Israel and Judah under his sole government, and as Christ joined together both Jews and Gentiles, as is beautifully set forth Ephesians 2:14-22 . So that we have here an illustrious prophecy of the humiliation and exaltation of our Lord Jesus, of his sufferings, and the glory that should follow. And although David, in this noted prophecy, first alluded to himself, and his own condition, yet it is not to be doubted but that, having the prophetical Spirit, he foresaw the coming of Christ, and the ill usage he should meet with from the Jews, of which he speaks very particularly Psalms 22. and elsewhere; and that, having his thoughts much taken up with Christ, and the events of his kingdom, he had him principally in his eye, in these and the following words. And therefore this place is justly expounded of Christ in the New Testament, as Mark 12:10 ; Acts 4:11 ; Romans 9:32 ; Ephesians 2:20 ; 1 Peter 2:6 , compared with Isaiah 28:16 . And to him, indeed, the words agree much more properly and fully than to David. Psalm 118:22 The stone which the builders refused is become the head stone of the corner. Psalm 118:23 This is the LORD'S doing; it is marvellous in our eyes. Psalm 118:23 . This is the Lord’s doing — This strange event is the work of God, a peculiar effect of his omnipotent wisdom, performed not only without the help, but against all the artifices and forces of man. This and the preceding verse are thus read by Dr. Waterland: The stone, &c., is made the head of the corner; by the Lord is it so made, and it is marvellous, &c. Mudge renders the latter verse, this is from the Lord; it was impossible in our eyes. “It was the Lord’s doing, they said; in their eyes it was a thing beyond all possibility of belief:” which is the force of the original. The exaltation of David from a sheepfold to a throne was wonderful, especially considering the opposition made against it by the princes and rulers of Judah and Israel: but much more astonishing was the exaltation of Christ. For “what can be more truly marvellous, than that a person, put to death as a malefactor, and laid in the grave, should from thence arise immortal, and become the head of an immortal society; should ascend into heaven, being vested with unlimited power, and crowned with ineffable glory; and should prepare a way for the sons of Adam to follow him into those mansions of eternal bliss?” Psalm 118:24 This is the day which the LORD hath made; we will rejoice and be glad in it. Psalm 118:24-25 . This is the day which the Lord hath made — Or, sanctified, as a season never to be forgotten. “Of the day on which Christ arose from the dead, it may, with more propriety than of any other day, be affirmed, this is the day which Jehovah hath made. Then it was that the rejected stone became the head of the corner. A morning then dawned, which is to be followed by no evening; a brighter sun arose upon the world, which is to set no more; a day began which will never end; and night and darkness departed to return not again. Easter-day is, in a peculiar manner, consecrated to him who, by his resurrection, triumphed over death and hell. On that day, through faith, we triumph with him, we rejoice and are glad in his salvation.” — Horne. Save now, I beseech thee — Or, we beseech thee; for the clause may be rendered either way: and these may be either considered as the words of David, or, as some rather think, those of the Levites, or porters, to whom he spake, Psalm 118:19 ; or of the people, using these joyful acclamations or prayers to God, for the preservation of their king and kingdom. This also is interpreted of, and was applied to, Christ, even by the Jews themselves, Mark 11:9 ; John 12:13 . Psalm 118:25 Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity. Psalm 118:26 Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD. Psalm 118:26 . Blessed be he that cometh — Namely, unto us, from whom he was long banished; or, unto the throne; or, he that cometh from his Father into the world, namely, the Messiah, known by the name of him that cometh, or was to come: see the margin. In the name of the Lord — By command and commission from him, and for his service and glory. We earnestly pray that God would bless his person and government, and all his enterprises. We have blessed you out of the house of the Lord — We, who are the Lord’s ministers, attending upon him in his house, and appointed to bless in his name, ( Numbers 6:23 ,) do pray for, and, in God’s name, pronounce his blessing upon thee, and upon thy kingdom. So these are the words of the priests. Psalm 118:27 God is the LORD, which hath shewed us light: bind the sacrifice with cords, even unto the horns of the altar. Psalm 118:27 . God is the Lord — God hath proved himself to be the Lord Jehovah, by the accomplishment of his promises: see the notes on Exodus 6:2-3 . Or, as it is in the margin, the Lord, or Jehovah, is God, as was said upon another solemn occasion, 1 Kings 18:39 . Or, is the mighty God, as this name of God, ?? , eel, signifies, and as he showed himself to be, by this his mighty and wonderful work. Which hath showed us light — Who hath scattered our dark clouds, and put us into a state of peace, safety, and happiness, which things are frequently signified by light in the Holy Scriptures. Or, who hath discovered, and will in due time send the Messiah, to be the light of the world, by whom he will more clearly and fully reveal his whole mind and will to us. Bind the sacrifice with cords unto the horns of the altar — Which horns are supposed, by divers learned men, to have been made for this very use, that the beasts should be bound to them, and killed there; and this seems probable, from Exodus 29:11-12 , and Leviticus 47., where we read, that the beasts were to be killed at the door of the tabernacle, which was very near the altar of burnt-offerings, and then immediately part of their blood was to be put upon the horns of the altar, and the rest poured out at the bottom of it. The words, however, may be interpreted thus: “Bind the sacrifice with cords, and bring it, so bound, unto the horns of the altar; which, after it is killed, are to be sprinkled with the blood of it.” “Perhaps,” says Henry, “the expression may have a peculiar significancy here; the sacrifice we are to offer to God, in gratitude for redeeming love, is ourselves; not to be slain upon the altar, but a living sacrifice to be bound to the altar. Our sacrifices are also to be those of prayer and praise, in which our hearts must be engaged and fixed, as the sacrifice was bound with cords to the horns of the altar, not to start back.” Psalm 118:28 Thou art my God, and I will praise thee: thou art my God, I will exalt thee. Psalm 118:28-29 . Thou art my God, and I will praise thee, &c. — In these verses the psalmist subjoins his own thankful acknowledgments of divine goodness, in which he calls upon others to join with him, and give thanks unto the Lord, because his mercy endureth for ever — Thus he concludes the Psalm as he began it, Psalm 118:1 , for God’s glory must be the Alpha and Omega, the beginning and the end, of all our addresses to him. Psalm 118:29 O give thanks unto the LORD; for he is good: for his mercy endureth for ever. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Psalm 118:1 O give thanks unto the LORD; for he is good: because his mercy endureth for ever. Psalm 118:1-29 THIS is unmistakably a psalm for use in the Temple worship, and probably meant to be sung antiphonally, on some day of national rejoicing ( Psalm 118:24 ). A general concurrence of opinion points to the period of the Restoration from Babylon as its date, as in the case of many psalms in this Book 5 but different events connected with that restoration have been selected. The psalm implies the completion of the Temple, and therefore shuts out any point prior to that. Delitzsch fixes on the dedication of the Temple as the occasion; but the view is still more probable which supposes that it was sung on the great celebration of the Feast of Tabernacles, recorded in Nehemiah 8:14-18 . In later times Psalm 118:25 was the festal cry raised while the altar of burnt offering was solemnly compassed, once on each of the first six days of the Feast of Tabernacles, and seven times on the seventh. This seventh day was called the "Great Hosanna; and not only the prayers at the Feast of Tabernacles, but even the branches of osiers (including the myrtles), which are bound to the palm branch ( Lulab ), were called Hosannas" (Delitzsch). The allusions in the psalm fit the circumstances of the time in question. Stier, Perowne, and Baethgen concur in preferring this date: the last named critic, who is very slow to recognise indications of specific dates, speaks with unwonted decisiveness, when he writes, "I believe that I can say with certainty, Psalm 118:1-29 was sung for the first time at the Feast of Tabernacles in the year 444 B.C." Cheyne follows his usual guides in pointing to the purification and reconstruction of the Temple by Judas Maccabaeus as "fully adequate to explain alike the tone and the expressions." He is "the terrible hero," to whose character the refrain, "In the name of Jehovah I will cut them down," corresponds. But the allusions in the psalm are quite as appropriate to any other times of national jubilation and yet of danger, such as that of the Restoration, and Judas the Maccabee had no monopoly of the warrior trust which flames in that refrain. Apparently the psalm falls into two halves, of which the former ( Psalm 118:1-16 ) seems to have been sung as a processional hymn while approaching the sanctuary, and the latter ( Psalm 118:17-29 ), partly at the Temple gates, partly by a chorus of priests within, and partly by the procession when it had entered. Every reader recognises traces of antiphonal singing; but it is difficult to separate the parts with certainty. A clue may possibly be found by noting that verses marked by the occurrence of "I," "me," and "my" are mingled with others more impersonal. The personified nation is clearly the speaker of the former class of verses, which tells a connected story of distress, deliverance, and grateful triumph; while the other less personal verses generalise the experience of the first speaker, and sustain substantially the part of the chorus in a Greek play. In the first part of the psalm we may suppose that a part of the procession sang the one and another portion the other series; while in the second part ( Psalm 118:17-29 ) the more personal verses were sung by the whole cortege arrived at the Temple, and the more generalised other part was taken by a chorus of priests or Levites within the sanctuary. This distribution of verses is occasionally uncertain, but on the whole is clear, and aids the understanding of the psalm. First rings out from the full choir the summons to praise, which peculiarly belonged to the period of the Restoration. { Ezra 3:11 ; Psalm 106:1 ; Psalm 107:1 } As in Psalm 115:1-18 , three classes are called on: the whole house of Israel, the priests, and "those who fear Jehovah" -i.e., aliens who have taken refuge beneath the wings of Israel’s God. The threefold designation expresses the thrill of joy in the recovery of national life; the high estimate of the priesthood as the only remaining God-appointed order, now that the monarchy was swept away; and the growing desire to draw the nations into the community of God’s people. Then, with Psalm 118:5 , the single voice begins. His experience, now to be told, is the reason for the praise called for in the previous verses. It is the familiar sequence reiterated in many a psalm and many a life, -distress, or "a strait place," { Psalm 116:3 } a cry to Jehovah, His answer by enlargement, and a consequent triumphant confidence, which has warrant in the past for believing that no hand can hurt him whom Jehovah’s hand helps. Many a man passes through the psalmist’s experience without thereby achieving the psalmist’s settled faith and power to despise threatening calamities. We fail both in recounting clearly to ourselves our deliverances and in drawing assurance from them for the future. Psalm 118:5 b is a pregnant construction. He "answered me in [or, into] an open place" -i.e., by bringing me into it The contrast of a narrow gorge and a wide plain picturesquely expresses past restraints and present freedom of movement. Psalm 118:6 is taken from Psalm 56:9 ; Psalm 56:11 ; and Psalm 118:7 is influenced by Psalm 54:4 , and reproduces the peculiar expression occurring there, "Jehovah is among my helpers,"-on which compare remarks on that passage. Psalm 118:8-9 are impersonal, and generalise the experience of the preceding verses. They ring out loud, like a trumpet, and are the more intense for reiteration. Israel was but a feeble handful. Its very existence seemed to depend on the caprice of the protecting kings who had permitted its return. It had had bitter experience of the unreliableness of a monarch’s whim. Now, with superb reliance, which was felt by the psalmist to be the true lesson of the immediate past, it peals out its choral confidence in Jehovah with a "heroism of faith which may well put us to the blush." These verses surpass the preceding in that they avow that faith in Jehovah makes men independent of human helpers, while the former verses declared that it makes superior to mortal foes. Fear of and confidence in man are both removed by trust in God. But it is perhaps harder to be weaned from the confidence than to rise above the fear. The individual experience is resumed in Psalm 118:10-14 . The energetic reduplications strengthen the impression of multiplied attacks, corresponding with the facts of the Restoration period. The same impression is accentuated by the use in Psalm 118:11 a of two forms of the same verb, and in Psalm 118:12 a by the metaphor of a swarm of angry bees. { Deuteronomy 1:44 } Numerous, venomous, swift, and hard to strike at as the enemies were, buzzing and stinging around, they were but insects after all, and a strong hand could crush them. The psalmist does not merely look to God to interpose for him, as in Psalm 118:6-7 , but expects that God will give him power to conquer by the use of his own strengthened arm. We are not only objects of Divine protection, but organs of Divine power. Trusting in the revealed character of Jehovah, we shall find conquering energy flowing into us from Him, and the most fierce assaults will die out as quickly as a fire of dry thorn twigs, which sinks into ashes the sooner the more it crackles and blazes. Then the psalmist individualises the multitude of foes, just as the collective Israel is individualised, and brings assailants and assailed down to two antagonists, engaged in desperate duel. But a third Person intervenes. "Jehovah helped me" ( Psalm 118:13 ); as in old legends, the gods on their immortal steeds charged at the head of the hosts of their worshippers. Thus delivered, the ginger breaks into the ancient strain, which had gone up on the shores of the sullen sea that rolled over Pharaoh’s army, and is still true after centuries have intervenel: " Jah is my strength and song, and He is become my salvation." Miriam sang it, the restored exiles sang it, tried and trustful men in every age have sung and will sing it, till there are no more foes; and then, by the shores of the sea of glass mingled with fire, the calm victors will lift again the undying "song of Moses and of the Lamb." Psalm 118:15-16 are probably best taken as sung by the chorus, generalising and giving voice to the emotions excited by the preceding verses. The same reiteration which characterised Psalm 118:8-9 reappears here. Two broad truths are built on the individual voice’s autobiography: namely, that trust in Jehovah and consequent conformity to His law are never in vain, but always issue in joy; and that God’s power, when put forth, always conquers. "The tents of the righteous" may possibly allude to the "tabernacles" constructed for the feast, at which the song was probably sung. Psalm 118:17-19 belong to the individual voice. The procession has reached the Temple. Deeper thoughts than before now mark the retrospect of past trial and deliverance. Both are recognised to be from Jehovah. It is He who has corrected, severely indeed, but still "in measure, not to bring to nothing, but to make capable and recipient of fuller life." The enemy thrust sore, with intent to make Israel fall; but God’s strokes are meant to make us stand the firmer. It is beautiful that all thought of human foes has faded away, and God only is seen in all the sorrow. But His chastisement has wider purposes than individual blessedness. It is intended to make its objects the heralds of His name to the world. Israel is beginning to lay to heart more earnestly its world wide vocation to "tell forth the works of Jehovah." The imperative obligation of all who have received delivering help from Him is to become missionaries of His name. The reed is cut and pared thin and bored with hot irons, and the very pith of it extracted, that it may be fit to be put to the owner’s lips, and give out music from his breath. Thus conscious of its vocation and eager to render its due of sacrifice and praise, Israel asks that "the gates of righteousness" may be opened for the entrance of the long procession. The Temple doors are so called, because Righteousness is the condition of entrance. { Isaiah 26:2 compare Psalm 24:1-10 } Psalm 118:20 may belong to the individual voice, but is perhaps better taken as the answer from within the Temple, of the priests or Levites who guarded the closed doors, and who now proclaim what must be the character of those who would tread the sacred courts. The gate (not as in Psalm 118:19 , gates) belongs to Jehovah, and therefore access by it is permitted to none but the righteous. That is an everlasting truth. It is possible to translate, "This is the gate to Jehovah" -i.e., by which one comes to His presence; and that rendering would bring out still more emphatically the necessity of the condition laid down: "Without holiness no man shall see the Lord." The condition is supposed to be met; for in Psalm 118:21 the individual voice again breaks into thanksgiving, for being allowed once more to stand in the house of Jehovah. "Thou hast answered me": the psalmist had already sung that Jah had answered him ( Psalm 118:5 ). "And art become my salvation": he had already hailed Jehovah as having become such ( Psalm 118:14 ). God’s deliverance is not complete till full communion with Him is enjoyed. Dwelling in His house is the crown of all His blessings. We are set free from enemies, from sins and fears and struggles, that we may abide forever with Him, and only then do we realise the full sweetness of His redeeming hand, when we stand in His presence and commune evermore with Him. Psalm 118:22 , Psalm 118:23 , Psalm 118:24 , probably belong to the priestly chorus. They set forth the great truth made manifest by restored Israel’s presence in the rebuilt Temple. The metaphor is suggested by the incidents connected with the rebuilding. The "stone" is obviously Israel, weak, contemptible, but now once more laid as the very foundation stone of God’s house in the world. The broad truth taught by its history is that God lays as the basis of His building -i.e., uses for the execution of His purposes that which the wisdom of man despises and tosses aside. There had been abundant faintheartedness among even the restored exiles. The nations around had scoffed at these "feeble Jews," and the scoffs had not been without echoes in Israel itself. Chiefly, the men of position and influence, who ought to have strengthened drooping courage, had been infected with the tendency to rate low the nation’s power, and to think that their enterprise was destined to disaster. But now the Temple is built, and the worshippers stand in it. What does that teach but that all has been God’s doing? So wonderful is it, so far beyond expectation, that the very objects of such marvellous intervention are amazed to find themselves where they stand. So rooted is our tendency to unbelief that, when God does what He has sworn to do, we are apt to be astonished with a wonder which reveals the greatness of our past incredulity. No man who trusts God ought to be surprised at God’s answers to trust. The general truth contained here is that of Paul’s great saying, "God hath chosen the weak things of the world that He might put to shame the things that are strong." It is the constant law, not because God chooses unfit instruments, but because the world’s estimates of fitness are false, and the qualities which it admires are irrelevant with regard to His designs, while the requisite qualities are of another sort altogether. Therefore, it is a law which finds its highest exemplification in the foundation for God’s true temple, other than which can no man lay. "Israel is not only a figure of Christ-there is an organic unity between Him and them. Whatever, therefore, is true of Israel in a lower sense is true in its highest sense of Christ. If Israel is the rejected stone made the head of the corner, this is far truer of Him who was indeed rejected of men, but chosen of God and precious, the corner stone of the one great living temple of the redeemed" (Perowne). Psalm 118:24 is best regarded as the continuation of the choral praise in Psalm 118:22-23 . "The day" is that of the festival now in process, the joyful culmination of God’s manifold deliverances. It is a day in which joy is duty, and no heart has a right to be too heavy to leap for gladness. Private sorrows enough many of the jubilant worshippers no doubt had, but the sight of the Stone laid as the head of the corner should bring joy even to such. If sadness was ingratitude and almost treason then, what sorrow should now be so dense that it cannot be pierced by the Light which lighteth every man? The joy of the Lord should float, like oil on stormy waves, above our troublous sorrows, and smooth their tossing. Again the single voice rises, but not now in thanksgiving, as might have been expected, but in plaintive tones of earnest imploring ( Psalm 118:25 ). Standing in the sanctuary, Israel is conscious of its perils, its need, its weakness, and so with pathetic reiteration of the particle of entreaty, which occurs twice in each clause of the verse, cries for continued deliverance from continuing evils, and for prosperity in the course opening before it. The "day" in which unmingled gladness inspires our songs has not yet dawned, fair as are the many days which Jehovah has made. In the earthly house of the Lord thanksgiving must ever pass into petition. An unending day comes, when there will be nothing to dread, and no need for the sadder notes occasioned by felt weakness and feared foes. Psalm 118:26-27 come from the chorus of priests, who welcome the entering procession, and solemnly pronounce on them the benediction of Jehovah. They answer, in His name, the prayer of Psalm 118:25 , and bless the single leader of the procession and the multitudes following. The use of Psalm 118:26 a and of the "Hosanna" (an attempted transliteration of the Hebrew "Save, I beseech") from Psalm 118:25 at Christ’s entrance into Jerusalem probably shows that the psalm was regarded as Messianic. It is so, in virtue of the relation already referred to between Israel and Christ. He "cometh in the name of Jehovah" in a deeper sense than did Israel, the servant of the Lord. Psalm 118:27 a recalls the priestly benediction, { Numbers 6:25 } and thankfully recognises its ample fulfilment in Israel’s history, and especially in the dawning of new prosperity now. Psalm 118:27 b, c, is difficult. Obviously it should be a summons to worship, as thanksgiving for the benefits acknowledged in a. But what is the act of worship intended is hard to say. The rendering "Bind the sacrifice with cords, even unto the horns of the altar," has against it the usual meaning of the word rendered sacrifice, which is rather festival, and the fact that the last words of the verse cannot possibly be translated "to the horns," etc ., but must mean "as far as" or "even up to the horns," etc. There must therefore be a good deal supplied in the sentence; and commentators differ as to how to fill the gap. Delitzsch supposes that "the number of the sacrificial animals is to be so great that the whole space of the courts of the priests becomes full of them, and the binding of them has therefore to take place even up to the horns of the altar." Perowne takes the expression to be a pregnant one for, "till [the victim] is sacrificed and its blood sprinkled on the horns of the altar." So Hupfeld, following Chaldee and some Jewish interpreters. Others regard the supposed ellipsis as too great to be natural, and take an entirely different view. The word rendered sacrifice in the former explanation is taken to mean a procession round the altar, which is etymologically justifiable, and is supported by the known custom of making such a circuit during the Feast of Tabernacles. For "cords" this explanation would read branches or boughs, which is also warranted. But what does "binding a procession with boughs" mean? Various answers are given. Cheyne supposes that the branches borne in the hands of the members of the procession were in some unknown way used to bind or link them together before they left the Temple. Baethgen takes "with boughs" as " bearing boughs," with which he supposes that the bearers touched the altar horns, for the purpose of transferring to themselves the holiness concentrated there. Either explanation has difficulties, -the former in requiring an unusual sense for the word rendered sacrifice; the latter in finding a suitable meaning for that translated bind. In either c is but loosely connected with b, and is best understood as an exclamation. The verb rendered bind is used in 1 Kings 20:14 , 2 Chronicles 13:3 , in a sense which fits well with "procession" here -i.e., that of marshalling an army for battle. If this meaning is adopted, b will be the summons to order the bough-bearing procession, and c a call to march onwards, so as to encircle the altar. This meaning of the obscure verse may be provisionally accepted, while owning that our ignorance of the ceremonial referred to prevents complete understanding of the words. Once more Miriam’s song supplies ancient language of praise for recent mercies, and the personified Israel compasses the altar with thanksgiving ( Psalm 118:28 ). Then the whole multitude, both of those who had come up to the Temple and of those who had welcomed them there, join in the chorus of praise with which the psalm begins and ends, and which was so often pealed forth in those days of early joy for the new manifestations of that Lovingkindness which endures through all days, both those of past evil and those of future hoped for good. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.