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Psalm 118:5-9

5. I called upon God in my distress, and God heard me, by setting me at large. 6. Jehovah is with me: ­I will not fear what man may do unto me. 7. Jehovah is with me among those who help me, and I shall see my desire upon mine enemies. 8. It is better to hope in Jehovah than to confide in man: 9. It is better to hope in Jehovah than to confide in princes.

5 I called upon God in my distress. We have here a particular application of the doctrine we formerly mentioned, to the person of David; with which also is conjoined the rejoicing of the whole Church, for whose public welfare God made provision by upholding him. By his own example he establishes the faithful, showing them that they ought not to faint in the day of adversity. He seems designedly to anticipate an objection, which is apt to arise in the minds of men the moment that the goodness of God is proclaimed, “Why does he permit his servants to be so sore oppressed and afflicted?” David therefore reminds them, notwithstanding, that God’s mercy never fails, for we have in prayer, consolation and an antidote for all our ills. The season, too, in which he says that he made supplication, by means of which he obtained deliverance, was that of distress, which touches us, that the time of sad adversity is most proper for abounding in prayer.

6 Jehovah is with me among those who help me Confiding solely in God’s help, he sets at defiance not a few enemies merely, but the whole world. “Defended by God’s hand, I may boldly and safely set at nought all the machinations of men.” When all the power of the universe is deemed as nothing, in comparison of God, then, indeed, is due honor attributed to him. Thus he tacitly reproves the unbelief of almost all men, who spontaneously alarm themselves with groundless fears. All, indeed, desire peace of mind; but, in consequence of robbing God of the praise due to his power, their own ingratitude does not permit them to realize this blessing. Were they, as is fitting, to submit in all things to the good pleasure and power of God, they would be always ready boldly to surmount all those difficulties, the dread of which from time to time annoys them. But paying more regard to the mischievous attempts of men, than to the help which God can give them, they deserve to tremble at the rustling of the falling leaf. It is the wish of David, by his own example, to correct such perversity; and, with this view, he affirms that, in the enjoyment of God’s favor, he would fear no man, being fully persuaded that he could rescue him from all the nefarious plots which were laid for him. Or if he composed this psalm after his deliverance, we see how much he had profited by the experience of the grace of God. Therefore, as frequently as God shall succor us, let our confidence in him for the future be increased, and let us not be unmindful of his goodness and power, which we experienced in our extremity. Possibly, he relates the meditations which occurred to him in the midst of his distresses; the former conjecture appears more probable, that, after he obtained deliverance, he gloried, for the future, in God’s continued assistance. Some refer the clause, those who are helpers with me, to the small troop which David had drawn to him; but this, in my opinion, is too refined; for it would tend little to the honor of God to class him among the six hundred whom David commanded, as if he were one of the troop. My interpretation is more simple, that he calls God his helper. “It is enough for me that God is on my side.” Were he deprived of all human aid, still he would have no hesitation in opposing God against all his enemies.

8 It is better to trust in Jehovah He appears to state nothing but what is common-place, it being unanimously admitted, that when God and men come into comparison, he must be viewed as infinitely exalted above them, and therefore it is best to trust in him for the aid which he has promised to his own people. All make this acknowledgment, and yet there is scarcely one among a hundred who is fully persuaded that God alone can afford him sufficient help. That man has attained a high rank among the faithful, who, resting satisfied in God, never ceases to entertain a lively hope, even when he finds no help upon earth. The comparison, however, is improper, inasmuch as we are not allowed to transfer to men even the smallest portion of our confidence, which must be placed in God alone. The meaning is by no means ambiguous; the Psalmist is ridiculing the illusory hopes of men by which they are tossed hither and thither; and declares, that when the world smiles upon them they wax proud, and either forsake God or despise him. Some are of opinion that David bitterly reproaches his enemies with their being deceived in depending upon the favor of Saul. This appears to me to be too limited a view of the passage; and I question not that David here proposes himself as an example to all the faithful; in that he had reaped the full fruit of his hope, when, depending solely upon God, he had patiently borne the loss of all earthly succor. In the 9th verse, in which he substitutes princes for men, there is an extension of the idea. “Not only those who put their confidence in men of low degree act foolishly, but also, those who confide even in the greatest potentates; for the trust that is put in flesh shall at last be accursed, but the enjoyment of God’s favor will convert even death itself into life.”

10. All nations compassed me In these verses he relates the wonderful deliverance which he had received, that all might know that it was not of human but divine origin. Once and again he declares, that he was compassed not by a few persons, but by a vast multitude. The people, being all inflamed with anger and fury against him, compassed him so that there were no means for his escape, and he could procure help from no quarter but from heaven. Some consider his complaint, that all nations were adverse to him, as referring to the neighboring nations, by whom we know David was surrounded with danger. His meaning, in my opinion, is, that the whole world was adverse to him; because he places God’s help alone in opposition to the deadly and furious hatred both of his own countrymen and of the neighboring nations towards him, so that there was not a spot upon the earth where he could be safe. There was, it is true, no army, collected from several nations, besieging him; still he had no peaceable retreat except among the haunts of wild beasts, from which also he was driven by terror. And in proportion to the number of persons he encountered were the snares laid to entrap him. It is, therefore, not wonderful that he said he was compassed by all nations. Besides, this elliptical mode of speaking is more forcible than if he had merely said that he trusted in God, by reason of which he had become victorious. By publicly mentioning the name of God alone, he maintains that no other means of deliverance were within his reach, and that but for his interposition he must have perished. It appears to me preferable to translate the particle כי, ki, affirmatively. ³⁹¹³⁹¹     “I take כי to be an affirmative adverb, surely, and not a conjunction.” — Lowth. “Besieged as I am on all sides by the world, yet if the power of God help me, that will be more than adequate for the extermination of all mine enemies.” Their obstinate and implacable hatred is pointed out by him in the repetition of the phrase compassed about, and their outrageous fury is set forth in comparing them to bees, which, though not possessed of much strength, are very fierce, and when in their insensate fury they attack a person, they occasion no little fear. He shortly adds, they are quenched as a fire of thorns, which at first makes a great crackling, and throws out a greater flame than a fire of wood, but soon passes away. The amount is, that David’s enemies had furiously assailed him, but that their fury soon subsided. Hence he again repeats, that sustained by the power of God, whatever opposition might rise against him would soon pass away.

13. Thou hast sorely thrust at me. He either now changes the person, or directs his discourse to Saul, his principal enemy. In the person of one, he sets at defiance all his enemies together. In saying that he had been thrust at, he admits that he did not withstand the onset by his own bravery, as those who are powerful enough to encounter opposition, sustain the assaults of their enemies without flinching. The power of God is more illustriously displayed in raising him up even from ruin itself.

In the subsequent verse he draws the conclusion that God is his strength and song. By the former adjunct he candidly acknowledges his weakness, and ascribes his safety exclusively to God. And having admitted that his strength was in God alone, because he was sustained by his power, immediately he adds, that God is his praise or his song, which must be understood passively. “In myself there was no ground for boasting, to God belongs entirely all the praise of my safety.” The last clause of the verse, in which he says that God was his salvation, refers to the same subject.

15. The voice of shouting and salvation is in the tabernacles of the just. He affirms that the kindness which God had conferred upon him was so extensive, that it would not do to render thanks to him privately. In the benefits which he had received, God’s power appeared both remarkable and memorable, and the fruit of it also was extended to the whole Church. Therefore, as David’s deliverance was wonderful and advantageous generally to all the godly, he promises that he would make a public thanksgiving; and invites them to join him in this holy exercise. By this circumstance, he chiefly aims at magnifying the grace of God, and also by its effects to demonstrate, that not merely his individual preservation, but that of the whole Church, in his person, was accomplished. Intercommunion among believers does, indeed, bind them alternately to render thanks to God for each other; in David’s case, there was the specific reason which I have mentioned, his wonderful preservation from many deaths, and his having assigned to him the sovereignty of God’s chosen people. It is worthy of notice, that he combines the voice of joy and gladness with the praise of God, by which he shows that believers ought to mingle with their mirth a sense of the grace of God. To do valiantly, is tantamount to a magnificent display of his power, so that there may be a bright manifestation of its effulgence. God ofttimes secretly, and when apparently feeble, grants deliverance to his faithful people, that they may be sensible that it comes from him; but this is not so well known to others. Here, however, David asserts that the operation of God was so plainly developed, no one could doubt whence his safety came. The other phrase, that the right hand of God was exalted, refers to the same subject, because, by working powerfully and unwontedly, God had exalted his hand.

17. I shall not die David speaks like one emerging from the sepulcher. The very same person who says, I shall not die, acknowledges that he was rescued from death, to which he was near as one condemned to it. For a series of years his life was in imminent danger, exposed every moment to a thousand deaths, and no sooner was he delivered from one than he entered into another. Thus he declares that he would not die, because he regained life, all hope of which he had entirely abandoned. We, whose life is hid with Christ in God, ought to mediate upon this song all our days, Colossians 3:3. If we occasionally enjoy some relaxation, we are bound to unite with David in saying, that we who were surrounded with death are risen to newness of life. In the meantime, we must constantly persevere through the midst of darkness: as our safety lies in hope, it is impossible that it can be very visible to us. In the second member of the verse, he points out the proper use of life. God does not prolong the lives of his people, that they may pamper themselves with meat and drink, sleep as much as they please, and enjoy every temporal blessing, but to magnify him for his benefits which he is daily heaping upon them. Of this subject we have spoken on Psalm 115

18. In chastising God has chastised me. In these words David owns that his enemies assailed him unjustly, that they were employed by God to correct him, that this was fatherly chastisement, God not inflicting a deadly wound, but correcting him in measure and in mercy. He seems to anticipate the perverse decisions of perverse men which grievously pressed upon him, as if all the ills which he had endured were so many evidences of his being cast off by God. These calumnies which the reprobate cast upon him he applies very differently, by declaring that his correction was mild and paternal. The main thing in adversity is to know that we are laid low by the hand of God, and that this is the way which he takes to prove our allegiance, to arouse us from our torpidity, to crucify our old man, to purge us from our filthiness, to bring us into submission and subjection to God, and to excite us to meditate on the heavenly life.

If these things were recollected by us, there is not one of us who would not shudder at the thought of fretting against God, but would much rather yield submission to him with a mild and meek spirit. Our champing the bit, and rushing forward impatiently, certainly proceeds from the majority of men not looking upon their afflictions as God’s rods, and from others not participating in his paternal care. The last clause of the verse, therefore, merits particular attention, That God always deals mercifully with his own people, so that his correction proves their cure. Not that his paternal regard is always visible, but that in the end it will be shown that his chastisements, so far from being deadly, serve the purpose of a medicine, which, though it produce a temporary debility, rids us of our malady, and renders us healthy and vigorous.

19 Open unto me the gates of righteousness ³⁹²³⁹²     The gates of the temple, or doors of the tabernacle, are supposed to have been called the gates of righteousness, because they were intended for the reception of those only who were righteous. Under the influence of ardent zeal, David here sets himself to testify his gratitude, commanding the temple to be opened to him, as if the oblations were all already prepared. He now confirms what he said formerly, That he would render thanks to God publicly in the properly constituted assembly of the faithful. It was the practice of the priests to open the doors of the temple to the people; it appears, however, that David here alludes to his long exile, which supposition is corroborated by the following verse. Having been for a long period prevented from having access to the sanctuary, and even from coming within sight of it, he now rejoices and exults at being again admitted to offer sacrifice unto God. And he declares that he will not approach as the hypocrites were wont to do, whom God, by the prophet Isaiah, reproaches with treading his courts in vain, but that he will come with the sacrifice of praise, (Isaiah 1:12) Fully persuaded that he drew near in the spirit of genuine devotion, he says it is proper that the doors of the temple, which lately he durst not enter, should be opened to him and such as he. It is, says he, the gate of Jehovah, and, therefore, he will open it for the just. The meaning is, that banished as David had been from the temple and from his country, now that the kingdom is in a better condition, both he and all the true worshippers of God regained their right to approach his sanctuary. Thus he indirectly mourns over the profanation of the temple, in that, while under the tyranny of Saul, it was occupied by the profane contemners of God, as if it had been a kennel for dogs and other unclean animals. This abomination, the temple being for a long time a den of thieves, is here inveighed against; but now that it is patent to the righteous, he declares it to be God’s holy house. What occurred in the days of Saul is visible in these days, God’s bitter enemies most wickedly and shamefully occupying his sanctuary. The Pope would not be Antichrist if he did not sit in the temple of God, (2 Thessalonians 2:4). Having, by his vile pollutions, converted all temples into brothels, let us endeavor as much as we can to purge them, and prepare them for the pure worship of God. And as it has pleased Him to choose his holy habitation among us, let us exert ourselves to remove all the defilements and abominations which disfigure the purity of the Church. David then relates briefly the reason of his offering the sacrifice of praise to God, namely, that he had been preserved by his grace.

22 The stone which the builders rejected In these words David boldly pours contempt on the calumnies with which he was unjustly and undeservedly assailed. As there was something ominous in his being condemned by the entire assemblage of the nobles, and all those who were invested with authority, and as the opinion was prevalent, that he was a wicked and rejected man; this error he deliberately refutes, and vindicates his innocence in the face of the principal men among them. “It is of little importance to me that I am abandoned by the chief men, seeing I have been visibly chosen by the judgment of God to be king over Israel.” The similitude which he employs is appropriate, comparing himself to a stone, and the principal rulers of the Church to master-builders It might, indeed, appear most irrational on his part to assert that the heads of the realm, to whom the government of the Church was intrusted, should be deprived of the Spirit of God, and divested of a sound judgment. Hence, in opposition to their perverse and erroneous judgment, he places the grace of God, declaring that he was placed by the purpose and power of God to sustain the whole building. In a word, he shows that splendid titles and high rank, in which his enemies glory, are no obstruction to him, because, relying upon the call of God, he possesses a glory superior to the verdict of the whole world. It being a difficult matter to persuade them of the truth of this, he magnifies and enlarges upon the grace of God, in order that its authority might suppress all evil speaking and clamorous surmises.

This, says he, is the doing of Jehovah “Go and quarrel with God, all ye that strenuously endeavor to eject me from my throne, to which I have not been elevated accidentally, or by human policy, but by the manifest power of God.” This he confirms by all being constrained to wonder at what had occurred as a thing incredible. Now, when God doeth marvellously, and in a manner that surpasses our comprehension, his power cannot fail to be so much the more apparent unto us. Should any prefer to interpret it thus:-Although this work may fill men with astonishment, yet that is no reason for rejecting it; he may do so. To me, however, it certainly appears more probable that David employs the term wonderful, that the haughtiness of man may submit to God, and that none may presume to breathe a whisper against him. The fitness of these things being applied to Christ will be more properly discussed when I come to consider the twenty-fifth verse.