King James Version
Psalms 118
29 verses with commentary
His Steadfast Love Endures Forever
O give thanks unto the LORD; for he is good: because his mercy endureth for ever.
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KJV Study Commentary
<strong>O give thanks unto the LORD; for he is good: because his mercy endureth for ever.</strong> This opening verse establishes the liturgical refrain that threads through all 176 verses of the Egyptian Hallel (Psalms 113-118). The imperative <em>hodu l'YHWH</em> (give thanks to the LORD) calls God's people to corporate testimony. <em>Hodu</em> comes from <em>yadah</em>, meaning to acknowledge, ...
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(1-4) Comp. Psalm 115:9-13, where a similar choral arrangement is found.
Jamieson-Fausset-Brown Bible Commentary
PSALM 86 Psa 86:1-17. This is a prayer in which the writer, with deep emotion, mingles petitions and praises, now urgent for help, and now elated with hope, in view of former mercies. The occurrence of many terms and phrases peculiar to David's Psalms clearly intimates its authorship.
**1-2. poor and needy--**a suffering child of God, as in Psa 10:12, 17; 18:27.
**I am holy--**or, "godly," as i...
Read full commentary →Let Israel now say, that his mercy endureth for ever.
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"Let Israel now say, that his mercy endureth for ever." This verse begins a liturgical call-and-response pattern where different groups are called to testify to God's enduring mercy. <em>Yomar na Yisrael</em> (let Israel now say) summons the covenant community to corporate testimony. <em>Ki le'olam chasdo</em> (that forever His mercy/lovingkindness) uses <em>chesed</em>, the rich covenant term enc...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
PSALM 86 Psa 86:1-17. This is a prayer in which the writer, with deep emotion, mingles petitions and praises, now urgent for help, and now elated with hope, in view of former mercies. The occurrence of many terms and phrases peculiar to David's Psalms clearly intimates its authorship.
**1-2. poor and needy--**a suffering child of God, as in Psa 10:12, 17; 18:27.
**I am holy--**or, "godly," as i...
Read full commentary →Let the house of Aaron now say, that his mercy endureth for ever.
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<strong>Let the house of Aaron now say, that his mercy endureth for ever.</strong> Following verse 2's call to Israel, this verse summons the priestly line—Aaron's descendants who served in tabernacle and temple. The triple call (Israel v. 2, Aaron's house v. 3, God-fearers v. 4) creates expanding circles of testimony from covenant community to priests to all who revere God, including proselytes. ...
Read full commentary →Let them now that fear the LORD say, that his mercy endureth for ever.
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<strong>Let them now that fear the LORD say, that his mercy endureth for ever.</strong> The third summons widens beyond ethnic Israel and Aaronic priesthood to <em>yir'ei YHWH</em> (those who fear the LORD)—a category including Gentile proselytes and all who revere God regardless of ancestry. <em>Yirah</em> (fear) encompasses awe, reverence, worshipful respect, and covenant faithfulness—not servil...
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**4. lift up my soul--**with strong desire (Psa 25:1).
I called upon the LORD in distress: the LORD answered me, and set me in a large place. in distress: Heb. out of distress
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KJV Study Commentary
"I called upon the LORD in distress: the LORD answered me, and set me in a large place." The Hebrew <em>min hametsar karati Yah</em> (from the narrow/distressing place I called to Yah) uses <em>metsar</em>, indicating tight place, distress, straits—both physical confinement and emotional anguish. The shortened divine name <em>Yah</em> (יָהּ) appears in moments of urgent, intimate address. "The LOR...
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(5) **I called.**—Better, *out of the straitness I cried to Jah; answered me, with freedom, Jah. *The meaning of the last clause (literally, *with room. *Comp.: “Ay, marry, now my soul has elbow-room”—*King John*) is determined by the parallelism of Psalm 18:19. The versions read “freedom of Jah,” *i.e., *boundless freedom,”
Jamieson-Fausset-Brown Bible Commentary
**5-7. unto all ... that call upon thee--**or, "worship Thee" (Psa 50:15; 91:15) however undeserving (Ex 34:6; Le 11:9-13).
The LORD is on my side; I will not fear: what can man do unto me? on: Heb. for me
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"The LORD is on my side; I will not fear: what can man do unto me?" The confession <em>YHWH li</em> (the LORD for me/on my side) expresses covenant confidence—God as ally, advocate, defender. The result: <em>lo ira</em> (I will not fear). Fear dissipates when God's presence is assured. The rhetorical question <em>mah ya'aseh li adam</em> (what can man do to me?) deflates human threat. <em>Adam</em...
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(6) A reminiscence of Psalm 56:9-11.
Jamieson-Fausset-Brown Bible Commentary
**5-7. unto all ... that call upon thee--**or, "worship Thee" (Psa 50:15; 91:15) however undeserving (Ex 34:6; Le 11:9-13).
The LORD taketh my part with them that help me: therefore shall I see my desire upon them that hate me.
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<strong>The LORD taketh my part with them that help me: therefore shall I see my desire upon them that hate me.</strong> The confession <em>YHWH li b'ozrai</em> (the LORD is for me among my helpers) expresses covenant confidence—God sides with the psalmist against enemies. <em>Ozrai</em> (my helpers) are human allies, but the LORD stands chief among them. God doesn't merely observe conflict from d...
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(7) Made up of Psalm 54:4-7, where see Notes.
Jamieson-Fausset-Brown Bible Commentary
**5-7. unto all ... that call upon thee--**or, "worship Thee" (Psa 50:15; 91:15) however undeserving (Ex 34:6; Le 11:9-13).
It is better to trust in the LORD than to put confidence in man.
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KJV Study Commentary
"It is better to trust in the LORD than to put confidence in man." The comparative <em>tov lachasot b'YHWH mibtoach b'adam</em> (better to take refuge in the LORD than to trust in man) contrasts two objects of trust. <em>Chasah</em> (take refuge/seek shelter) pictures fleeing to secure hiding place—God as fortress. <em>Batach</em> (trust/be confident) means to rely on, feel secure in. <em>Adam</em...
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**8. neither ... works--**literally, "nothing like thy works," the "gods" have none at all.
It is better to trust in the LORD than to put confidence in princes.
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KJV Study Commentary
<strong>It is better to trust in the LORD than to put confidence in princes.</strong> This verse parallels verse 8 (better to trust God than man) but escalates from common people to political authorities. <em>Tov lachasot b'YHWH mibtoach bin'divim</em> (better to take refuge in the LORD than to trust in nobles/princes). <em>N'divim</em> (nobles/princes/rulers) represents the powerful, influential,...
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(9) **Trust.**—The word constantly used of the security the Israelite found in his relation to Jehovah. The meaning here is apparently, “Fidelity to the covenant is better than alliance with foreign princes,” though, of course, the larger sense, in which the words are applicable to all men, may be read into the words.
Jamieson-Fausset-Brown Bible Commentary
9-10. The pious Jews believed that God's common relation to all would be ultimately acknowledged by all men (Psa 45:12-16; 47:9).
All nations compassed me about: but in the name of the LORD will I destroy them. destroy: Heb. cut them off
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KJV Study Commentary
<strong>All nations compassed me about: but in the name of the LORD will I destroy them.</strong> The psalmist describes military siege using <em>kol goyim s'vavuni</em> (all nations surrounded me). <em>S'vavuni</em> (surrounded/compassed) pictures encirclement, military besiegement—enemies on every side with no visible escape. <em>Kol goyim</em> (all nations) uses rhetorical hyperbole common in P...
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9-10. The pious Jews believed that God's common relation to all would be ultimately acknowledged by all men (Psa 45:12-16; 47:9).
They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them.
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KJV Study Commentary
<strong>They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them.</strong> The threefold repetition of <em>s'vavuni</em> (they surrounded me) in verses 10-12 intensifies the description of siege conditions. Hebrew repetition signals emphasis, urgency, and completeness—the psalmist is utterly surrounded with no human escape route. The doubling within th...
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(11) **But in the name . . .**—Or, more emphatically, *It is in Jehovah’s name that, *&c
Jamieson-Fausset-Brown Bible Commentary
**11. Teach--**Show, point out.
**the way--**of Providence.
**walk in thy truth--**according to its declarations.
**unite my heart--**fix all my affections (Psa 12:2; Jas 4:8).
**to fear thy name--**(compare Psa 86:12) to honor Thy perfections.
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. destroy: Heb. cut down
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<strong>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.</strong> The third repetition adds vivid imagery. <em>S'vavuni chid'vorim</em> (they surrounded me like bees) pictures swarming attack—multiple enemies, aggressive assault, painful stings, overwhelming numbers. Bees attack in coordinated swarms, making defense diffic...
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(12) **Like bees.**—The image of the “bees” may be derived from Deuteronomy 1:44 (comp. Isaiah 7:18), but the LXX. suggest that the poet employed an original and far more expressive image, for they read, “as bees surround the comb.” Possibly the word *comb *dropped out of the Hebrew text, because the copyist was thinking of Deuteronomy 1:44.
**The fire of thorns.**—See Psalm 58:9, Note. The rapidi...
Read full commentary →Thou hast thrust sore at me that I might fall: but the LORD helped me.
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<strong>Thou hast thrust sore at me that I might fall: but the LORD helped me.</strong> The psalmist shifts from third person (they surrounded) to second person address—speaking directly to an enemy or to Satan himself. <em>Dacho d'chitani linpol</em> (pushing you pushed me to fall). The infinitive absolute construction <em>dacho d'chitani</em> intensifies the verb: violently pushed, repeatedly sh...
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13-14. The reason: God had delivered him from death and the power of insolent, violent, and godless persecutors (Psa 54:3; Eze 8:12).
The LORD is my strength and song, and is become my salvation.
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KJV Study Commentary
"The LORD is my strength and song, and is become my salvation." This verbatim quotation from Exodus 15:2 (Moses's song after Red Sea deliverance) applies Exodus typology to the psalmist's experience. <em>Azi v'zimrat Yah</em> (my strength and song is Yah) combines power and praise. <em>Oz</em> (strength) indicates might, power enabling action. <em>Zimrat</em> (song) denotes music, melody, praise—G...
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(14) **Thou hast.**—Better, *Thou didst thrust and thrust at me. *This sudden change of person and challenge of the foes themselves is very dramatic.
Jamieson-Fausset-Brown Bible Commentary
13-14. The reason: God had delivered him from death and the power of insolent, violent, and godless persecutors (Psa 54:3; Eze 8:12).
The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD doeth valiantly.
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KJV Study Commentary
<strong>The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD doeth valiantly.</strong> This verse transitions from battle narrative to victory celebration. <em>Kol rinah vishu'ah b'aholei tzadikim</em> (voice of ringing cry and salvation in tents of the righteous). <em>Rinah</em> (ringing cry/shout) describes loud jubilation, celebratory shouting,...
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(15) **In the tabernacles of the righteous.**—Whether we are to see an allusion here to an actual encampment, as the context seems to indicate, or whether tents are put poetically for dwellings, depends on the view taken of the date and occasion of the psalm.
Jamieson-Fausset-Brown Bible Commentary
15. Contrasts God with his enemies (compare Psa 86:5).
The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly.
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KJV Study Commentary
<strong>The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly.</strong> This verse intensifies verse 15's celebration through repetition. <em>Y'min YHWH romemah</em> (the right hand of the LORD is exalted/lifted high). <em>Romemah</em> (exalted/raised high) pictures victory gesture—warrior's arm lifted in triumph, standard raised high, victor acclaimed and honored. God'...
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(16) **Is exalted.**—Here evidently the attitude of a warrior. The hand is *lifted up to strike.*
Jamieson-Fausset-Brown Bible Commentary
**16. son ... handmaid--**homeborn servant (compare Lu 15:17).
I shall not die, but live, and declare the works of the LORD.
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KJV Study Commentary
"I shall not die, but live, and declare the works of the LORD." The confident assertion <em>lo amut ki echyeh</em> (I shall not die but live) expresses faith in preservation through mortal danger. <em>Mut</em> (die) indicates physical death; <em>chayah</em> (live) means to remain alive, be preserved. The purpose: <em>va'asaper ma'asei Yah</em> (and I will declare the works of Yah). <em>Saper</em> ...
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(17) **I shall not die, but live.**—It is Israel, and not an individual, who thus claims a continuance of life for the display of God’s glory. But as so often we find, the hope is so expressed as to suit not only the community for whom the psalm was composed and sung, but each member of it individually.
Jamieson-Fausset-Brown Bible Commentary
**17. Show me--**literally, "Make with me a token," by Thy providential care. Thus in and by his prosperity his enemies would be confounded.
The LORD hath chastened me sore: but he hath not given me over unto death.
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KJV Study Commentary
<strong>The LORD hath chastened me sore: but he hath not given me over unto death.</strong> This verse acknowledges discipline alongside deliverance. <em>Yasor yis'rani Yah</em> (chastening chastened me Yah) uses the infinitive absolute for emphasis: severely disciplined, thoroughly corrected, intensely chastened. <em>Yasar</em> (chasten/discipline) indicates corrective training, not vindictive pu...
Read full commentary →Open to me the gates of righteousness: I will go into them, and I will praise the LORD:
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<strong>Open to me the gates of righteousness: I will go into them, and I will praise the LORD.</strong> This verse shifts from battlefield to temple—from military victory to worship celebration. The psalmist arrives at Jerusalem's gates seeking entrance to worship. <em>Pitchu li sha'arei tzedek</em> (open to me gates of righteousness). <em>Sha'arei tzedek</em> (gates of righteousness) could mean ...
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(19) **The gates of righteousness.**—This is explained by the next verse as the gate of the Temple, where the righteous, *i.e., *Israel alone, entered. There does not seem the least reason for taking the words here in any but this literal sense, though doubtless they are capable of endless spiritual applications. We must imagine a procession chanting the triumphal song as in Psalms 24, and summoni...
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PSALM 87 Psa 87:1-7. This triumphal song was probably occasioned by the same event as the forty-sixth [see on Psa 46:1, title]. The writer celebrates the glory of the Church, as the means of spiritual blessing to the nation.
**1. His--**that is, God's
**foundation--**or, what He has founded, that is, Zion (Is 14:32).
**is in the holy mountains--**the location of Zion, in the wide sense, for t...
Read full commentary →This gate of the LORD, into which the righteous shall enter.
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<strong>This gate of the LORD, into which the righteous shall enter.</strong> The gatekeepers respond to the pilgrim's request (v. 19), identifying the gate's character and access requirements. <em>Zeh hasha'ar l'YHWH</em> (this is the gate of/to the LORD). The gate leads to God's presence—the temple courts where worshipers approach the Holy One. <em>Tzadikim yavo'u vo</em> (the righteous shall en...
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**2. gates--**for the enclosures, or city to which they opened (Psa 9:14; 122:2; compare Psa 132:13, 14).
I will praise thee: for thou hast heard me, and art become my salvation.
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<strong>I will praise thee: for thou hast heard me, and art become my salvation.</strong> The pilgrim enters and fulfills the vow to praise (v. 19). <em>Odcha</em> (I will praise you) uses the cohortative—determined, volitional thanksgiving. The reason follows: <strong>for thou hast heard me</strong> (<em>ki anitani</em>). <em>Anah</em> (answer/respond) indicates God's attentiveness to prayer. He ...
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**3. spoken of thee--**or, "in thee," that is, the city of God (Psa 46:4; 48:2).
The stone which the builders refused is become the head stone of the corner.
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"The stone which the builders refused is become the head stone of the corner." This messianic verse uses construction imagery. <em>Even ma'asu habonim</em> (stone rejected by the builders) pictures builders examining stones, discarding one as unsuitable. <em>Ma'as</em> (refuse/reject/despise) indicates conscious rejection after examination. <em>Haytah l'rosh pinah</em> (became the head of corner) ...
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(22) **The stone.**—Better, *a stone. *There is no article. Israel is, of course, this stone, rejected as of no account in the political plans of those who were trying to shape the destinies of the Eastern nations at their own pleasure, but in the purpose of God destined to a chief place in the building up of history. The image is developed by Isaiah 28:16-17, and prepared, by the Messianic hope p...
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4. This is what is spoken by God.
**to them ... me--**literally, "for My knowers," they are true worshippers (Psa 36:10; Is 19:21). These are mentioned as specimens.
**this--**that is, nation
**was born there--**Of each it is said, "This was born," or is a native of Zion, spiritually.
This is the LORD'S doing; it is marvellous in our eyes. the LORD's: Heb. from the LORD
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"This is the LORD's doing; it is marvellous in our eyes." The declaration <em>me'et YHWH haytah zot</em> (from the LORD this has come) attributes the rejected stone becoming cornerstone entirely to divine action. <em>Me'et</em> (from) indicates source, origin. The human builders didn't recognize the stone's value; God's sovereign choice made it chief cornerstone. "It is marvellous in our eyes"—<em...
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(23) **The Lord’s doing.**—This change of destiny, which made Israel of sudden political importance, is to be ascribed to none but Jehovah Himself.
Jamieson-Fausset-Brown Bible Commentary
**5. The writer resumes--**
**This and that man--**literally, "man and man," or many (Ge 14:10; Ex 8:10, 14), or all (Is 44:5; Ga 3:28).
**the highest ... her--**God is her protector.
This is the day which the LORD hath made; we will rejoice and be glad in it.
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<strong>This is the day which the LORD hath made; we will rejoice and be glad in it.</strong> This verse stands as one of Scripture's most powerful declarations of joy rooted in divine sovereignty over time. The verse appears in the Hallel psalms (Psalms 113-118) sung during major Jewish festivals, particularly Passover, and found its ultimate fulfillment in Christ's resurrection.<br><br>"This is ...
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(24) **This is the day.**—Either the festival for which the psalm was composed (Feast of Tabernacles?) or more generally the day of triumph won by Jehovah, as in preceding verse.
Jamieson-Fausset-Brown Bible Commentary
6. The same idea is set forth under the figure of a register made by God (compare Is 4:3).
Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity.
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KJV Study Commentary
<strong>Save now, I beseech thee, O LORD</strong> (אָנָּא יְהוָה הוֹשִׁיעָה נָּא, <em>anna YHWH hoshi'ah na</em>)—<em>Anna</em> means please, I pray; <em>yasha</em> means save, deliver. <strong>O LORD, I beseech thee, send now prosperity</strong> (אָנָּא יְהוָה הַצְלִיחָה נָּא, <em>anna YHWH hatzlichah na</em>)—<em>Tzalach</em> means prosper, succeed, make prosperous.<br><br>"Hoshi'ah na" became "...
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(25) **Save now.**—This is not the adverb of time. Render, *Save, we pray. *(See Matthew 21:9.)
Jamieson-Fausset-Brown Bible Commentary
7. As in a great procession of those thus written up, or registered, seeking Zion (Is 2:3; Jr 50:5), "the singers" and "players," or pipers, shall precede.
**all my springs--**So each shall say, "All my sources of spiritual joy are in Thee" (Psa 46:4; 84:6).
Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.
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KJV Study Commentary
<strong>Blessed be he that cometh in the name of the LORD</strong> (בָּרוּךְ הַבָּא בְּשֵׁם יְהוָה, <em>barukh ha-ba be-shem YHWH</em>)—<em>Barukh</em> means blessed; <em>ha-ba</em> means the one coming; <em>be-shem</em> means in the name of. <strong>We have blessed you out of the house of the LORD</strong> (בֵּרַכְנוּכֶם מִבֵּית יְהוָה, <em>berakhnu-khem mi-beit YHWH</em>)—This is priestly blessi...
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(26) **Blessed . . .**—These words of welcome are probably spoken by the Levite in charge, to the procession approaching the gates. According to Rabbinical writings, pilgrim caravans were thus welcomed on their arrival at Jerusalem.
God is the LORD, which hath shewed us light: bind the sacrifice with cords, even unto the horns of the altar.
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KJV Study Commentary
<strong>God is the LORD, which hath shewed us light</strong> (אֵל יְהוָה וַיָּאֶר לָנוּ, <em>El YHWH vayyaer lanu</em>)—<em>El</em> means God, mighty one; <em>or</em> means light, illumination. <strong>Bind the sacrifice with cords, even unto the horns of the altar</strong> (אִסְרוּ־חַג בַּעֲבֹתִים עַד־קַרְנוֹת הַמִּזְבֵּחַ, <em>isru-chag ba'avotim ad-karnot hamizbe'ach</em>)—<em>Asar</em> means b...
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(27) **Shewed us light . . .**—Whether this is literal or figurative is difficult to decide. If *literal, *it may be a repetition of Psalm 118:24; or if there is a particular reference in this psalm to the Feast of Tabernacles, Mr. Burgess’s suggestion, which connects the light with the pillar of cloud and fire, of which that feast was very probably specially commemorative, is most worthy of notic...
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PSALM 88 Psa 88:1-18. Upon Mahalath--either an instrument, as a lute, to be used as an accompaniment (Leannoth, "for singing") or, as others think, an enigmatic title (see on Psa 5:1, Psa 22:1, and Psa 45:1, titles), denoting the subject--that is, "sickness or disease, for humbling," the idea of spiritual maladies being often represented by disease (compare Psa 6:5, 6; 22:14, 15, &c.). On the ...
Read full commentary →Thou art my God, and I will praise thee: thou art my God, I will exalt thee.
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<strong>Thou art my God, and I will praise thee</strong> (אֵלִי אַתָּה וְאוֹדֶךָּ, <em>Eli attah ve-odekka</em>)—<em>Eli</em> means my God; <em>yadah</em> means praise, give thanks. <strong>Thou art my God, I will exalt thee</strong> (אֱלֹהַי אֲרוֹמְמֶךָּ, <em>Elohai aromemekka</em>)—<em>Rum</em> means exalt, lift up, extol.<br><br>The repetition ("my God... my God") emphasizes personal covenant r...
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PSALM 88 Psa 88:1-18. Upon Mahalath--either an instrument, as a lute, to be used as an accompaniment (Leannoth, "for singing") or, as others think, an enigmatic title (see on Psa 5:1, Psa 22:1, and Psa 45:1, titles), denoting the subject--that is, "sickness or disease, for humbling," the idea of spiritual maladies being often represented by disease (compare Psa 6:5, 6; 22:14, 15, &c.). On the ...
Read full commentary →O give thanks unto the LORD; for he is good: for his mercy endureth for ever.
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<strong>O give thanks unto the LORD; for he is good</strong> (הוֹדוּ לַיהוָה כִּי־טוֹב, <em>hodu la-YHWH ki-tov</em>)—<em>Yadah</em> means give thanks, praise; <em>tov</em> means good, pleasant, beneficial. <strong>For his mercy endureth for ever</strong> (כִּי לְעוֹלָם חַסְדּוֹ, <em>ki le-olam chasdo</em>)—<em>Chesed</em> means steadfast love, covenant loyalty, mercy; <em>olam</em> means forever,...
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**3. grave--**literally, "hell" (Psa 16:10), death in wide sense.