Matthew Poole and continuators on Psalms 118

1 O Give thanks unto the LORD, for he is good: because his mercy endureth for ever.

All sorts of persons, which are particularly expressed in the three next verses, as they are mentioned in like manner and order, Psal. 115. 9, 10, 11. where see the Notes.

Marginal references: 1 Chro. 16. 8. Psal. 106. 1. & 107. 1. & 136. 1.

2 Let Israel now say, that his mercy endureth for ever.

After the flesh, all the Tribes and people of Israel, except the Levites.

3 Let the house of Aaron now say, that his mercy endureth for ever.

The Priests and Levites, who were greatly discouraged and oppressed in Sauls time, and shall receive great benefits by my government.

4 Let them now that fear the LORD say, that his mercy endureth for ever.

The Gentile-Proselytes, whereof there were in Davids time, and were likely to be greater numbers than formerly had been.

5 I called upon the LORD in distress: the LORD answered me, and set me in a large place.

Which Verb is tacitly included in the former, and is easily understood out of Psal. 31. 9. where the full phrase is expressed, and from the following word. See the like examples in the Hebrew Text, Gen. 12. 15. Psal. 22. 21, &c.

Marginal references: Heb. out of distress.; Psal. 18. 19.; Or, with enlargement.

6 The LORD is on my side, I will not fear: what can man do unto me?

A frail and impotent creature in himself, and much more when he is opposed to the Almighty God.

Marginal references: Psal. 56. 4, 11. Heb. 13. 6.; Heb. for me.

7 The LORD taketh my part with them that help me : therefore shall I see my desire upon them that hate me.

He is one of the number of my helpers, and enables them to defend me.

Marginal references: Psal. 54. 4.

8 It is better to trust in the LORD, than to put confidence in man .

As mine adversaries do in their own numbers and in their great confederates.

Marginal references: Psal. 40. 4. & 62. 8, 9. Jer. 17. 5, 7.

9 It is better to trust in the LORD, than to put confidence in princes .

The neighbouring and Heathen nations, Philistins, Syrians, Ammonites, Moabites, &c. who were stirred up partly by the overthrows which David had given some of them; partly by their jealousie at Davids growing greatness and fear for themselves; and partly by their hatred against the true Religion.

Marginal references: Psal. 146. 2.

11 They compassed me about, yea, they compassed me about : but in the Name of the LORD I will destroy them.

The repetition implies their frequency and fervency in this action, and their confidence of success.

Marginal references: Heb. cut them off.

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.

In great numbers, and with great but potent fury, and to their own ruine, as bees do when they fly about a man, and leave their stings in him.

So this word is used Iob 6. 17. & 18. 5, 6. & 21. 17. Or, as the LXX. and Chaldee render it, they burnt or flamed, i. e. raged against me like fire, as it follows. And this is supposed to be one of those Hebrew Verbs, which have not onely divers, but contrary significations.

Which flameth out terribly, and makes a crackling noise, and burneth fiercely, but quickly spends it self without any considerable or lasting effect.

Or, but, as this very particle is frequently used, and here twice in this very phrase, v. 10, 11. So as the former part of the verse notes their hostile attempt, this notes their ill success and utter ruine. Here is an inversion of words in this last clause, which is not unusual in the Hebrew Text. Although these words may be, and are by a learned man of our own, rendred as they lye in the Hebrew, I trust (which word may easily be understood out of v. 8. & 9.) in the name of the Lord, therefore (for so the Hebrew chi is oft rendred, and is so taken by the Chaldee in this place) I shall destroy them or cut them off.

Marginal references: Deut. 1. 44.; Heb. cut down.

13 Thou hast thrust sore at me that I might fall: but the LORD helped me.

O mine enemy and the head of all mine enemies. Possibly he understandeth Saul; whom for honours sake he forbears to name: or some other chief Commanders of his enemies. Or the singular word is here put collectively for all his enemies.

14 The LORD is my strength and song , and is become my salvation .

The Author of my strength, and therefore the just object of my song and praise.

i. e. my Saviour.

Marginal references: Exod. 15. 2▪ Psal. 12. 2.

15 The voice of rejoycing and salvation is in the tabernacles of the righteous : the right hand of the LORD doth valiantly .

Of rejoycing and thanksgiving for the salvation and deliverance which God hath wrought for me.

Partly because they clearly saw Gods hand in the work, and therefore took pleasure in it: and partly because all good men suffered great inconveniences under Sauls government, as David complains in divers of the foregoing Psalms, and expected and received singular benefits by Davids advancement both in their Civil and Religious concernments.

These are the words of that song of joy and praise now mentioned.

16 The right hand of the LORD is exalted : the right hand of the LORD doth valiantly.

Hath appeared evidently, and wrought powerfully and gloriously on my behalf.

17 I shall not die , but live, and declare the works of the LORD .

To wit, so soon as mine enemies desire, nor by their sword, as they hope and endeavour.

One branch whereof is the total destruction of mine enemies. He implies that he did not desire life, nor should employ it, as his enemies did theirs, but for the service and glory of God.

18 The LORD hath chastened me sore : but he hath not given me over unto death.

By the hands of mine enemies, whom God used to that very purpose for my greater good, and their own greater and surer ruine and confusion.

19 Open to me the gates of righteousness : I will go in to them, and I will praise the LORD.

O ye porters, appointed by God for this work. Or it is a figurative and poetical manner of expression, whereby he speaks to the gates themselves, as if they had sence and understanding. Or by saying, open, he implies that they had been long shut against him in Sauls time.

To wit, the gates of the Lords Tabernacle; the proper and usual place for the solemn performance of the duty here following, which he calleth the gates of righteousness; partly in opposition to the gates of death, of which he speaks implicitly v. 18. and expresly, Psal. 9. 14. & 107. 18. which may be called the gates of sin or unrighteousness, because death is the wages of sin: partly because there the rule of righteousness was kept and taught, and the sacrifices of righteousness (as they are called Psal. 4. 5.) were offered, and divers other exercises of righteousness or of Gods service were performed▪ and partly because those gates were to be opened to all righteous persons (such as David had oft professed and proved himself to be, upon which account he claims this as his just priviledge) and onely to such, for the unclean and unrighteous were to be shut and kept out by the porters, 2 Chron. 23. 19. Compare Isa. 26. 2.

20 This is the gate of the LORD, into which the righteous shall enter .

These may be the words either, 1. of the Levites, the porters returning this answer to the foregoing question, This is the gate of the Lord which thou seekest, and which shall be opened to thee according to thy desire, and thy just priviledge; for thou art one of those righteous ones to whom this of right belongs: or, 2. of David himself, who stands as it were pausing and contemplating, before he makes his entrance, This, this is that holy and blessed gate, which I so long and earnestly thirsted for in my banishment, and which is now very beautiful in my sight, into which I will enter, and all other righteous persons by my example and encouragement. But as David was a Type of Christ and the Temple of Heaven, so this place hath a further prospect tha[illegible: 1+ letters]. David, and relates to Christs ascending into Heaven, and opening the gates of that blessed Temple both for himself and for all righteous men or believers.

22 The stone which the builders refused , is become the head stone of the corner .

The Commonwealth of Israel and the Church of God are here and elsewhere in Scripture compared to a building, wherein as the people are the stones and the matter, so the Princes and Rulers are the builders, whose office it was to erect and support and improve the building, and to use their wisdom and power in chusing fit materials for the several parts and purposes of the building, and in the rejection of what was unprofitable and inconvenient. And these Masterbuilders rejected David as an obscure and treacherous and rebellious person, fit to be not only laid aside and thrown away, but also to be crushed to pieces. And so their successors rejected Christ, as an enemy to Moses, a friend to sinners, and a blasphemer against God, and therefore deserving death and damnation.

The chief stone in the whole building, by which the several parts of the building are upheld and firmly united and kept together. Thus David united all the Tribes and Families of Israel, who had been miserably distracted and divided by the Civil Wars between the Houses of Saul and David. And thus Christ united Jews and Gentiles together, as is observed, Eph. 2. 14, &c. And although David alludeth to himself and his own condition, yet it is not to be doubted but that having the Prophetical spirit, by which he foresaw the coming of Christ, and his ill usage from the Jews, of which he speaks very particularly Psal. 22. and elsewhere▪ and having his thoughts much taken up with Christ and the events of his Kingdom, of which he speaks in divers of his Psalms, he had his eye principally fixed upon him in these and the following expressions. And therefore this place is justly expounded of Christ in the New Testament, as Mark 12. 10. Acts 4. 11. Rom. 9. 32. Eph. 2. 20. 1 Pet. 4. 6. compared with Isa. 28. 16. And to him indeed the words agree much more properly and fully than to David.

Marginal references: [illegible: 1 word] 21. 42. [illegible: 1 word] 12. 10. [illegible: 1 word] 20. 17. [illegible: 1 word] 4 11. [illegible: 1 word] 2. 4, 7.

23 This is the LORD's doing , it is marvellous in our eyes.

This strange event: the Feminine gender being put for the Neuter, as it is in other places of Scripture.

Peculiarly, an effect of his Omnipotent wisdom, done not only without the help of man, but against all the artifices and forces of men.

Marginal references: [illegible: 1 word]. This is [illegible: 1 word] the LORD.

24 This is the day which the LORD hath made , we will rejoyce and be glad in it.

Either created: or, exalted and glorified, as this word is used 1 Sam. 12. 6. or sanctified by his glorious presence and work and by his appointment, as a time or season never to be forgotten, but to be observed with great thankfulness and rejoycing, as it follows.

25 Save now, I beseech thee , O LORD: O LORD, I beseech thee, send now prosperity

Or, we beseech thee: for the Hebrew words may be rendred either way. These seem to be the words of the Levites, to whom he spake v. 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. Ioh. 12. 13.

26 Blessed be he that cometh in the Name of the LORD : we have blessed you out of the house of the LORD .

We earnestly pray that God would bless his person and government and all his enterprises.

To wit, Unto us, from whom he was long banished: or, unto the Throne: or from his Father into the World: the Messias, who is known by the name of him that cometh or was to come, as Mat. 11. 3. & 21. 9. Luke 7. 20. & 13. 35. Ioh. 12. 13. and of whom this very word is used, Gen. 49. 10. Isa. 35. 4. He who is about to come or will certainly come.

By command and commission from him, and for his service and glory.

We who are the Lords Ministers attending upon him in his house, and appointed to bless in his Name, Numb. 6. 23. Deut. 10. 8. do pray for, and in Gods Name pronounce his blessing upon thee. So these are the words of the Priests.

Marginal references: Mat 21. 9. & 23. 39. Mark 11. 9. Luke 19. 38. See Zech. 4. 7.

27 God is the LORD , which hath shewed us light ; bind the sacrifice with cords, even unto the horns of the altar .

God hath proved himself to be the Lord Jehovah by the accomplishment of his promises. See the Notes on Exod. 6. 3. Or, as it is in the margent, the Lord or Iehovah is God, as it was said upon another solemn occasion and appearance of God, 1 Kings 18. 39. or, is the mighty God, as this Name of God signifies, and as he shewed himself to be by this his mighty and wonderful work.

Who hath caused light to shine out of darkness, who hath scattered our thick and dark clouds, and put us into a state of peace and comfort and safety and happiness; all which are frequently signified by light in the holy Scripture. Or, who hath discovered and will in due time send the Messias, who is called the light of the Gentiles or of the world or of men, Isa. 42. 6. Ioh. 1. 4. & 8. 12. & 12. 35, 46. and by whom he will more clearly and fully reveal his whole mind and will to us, and tell us all things, as the Jews expected, Ioh. 4. 25. who also will enlighten our dark minds by his Spirit.

These words, as well as those which go before them in this verse, and those which follow after them, v. 28. may be the words of David unto the Priests, who had now blessed him in Gods Name, v. 26. And this blessing of God which you wish me, God hath already given me; and therefore in way of gratitude I will offer Sacrifices to him, which do you, O ye Priests, according to your Office bind to the horns of the Altar: of which see Exod. 27. 2. Which horns are supposed by divers learned men to be made for this very use, that the beasts should be bound and killed there. And this may seem probable from Exod. 29. 11, 12. and Levit. 4. 7, &c. where we read that the beasts were to be killed by 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. Although these words may be thus rendred, Bind and bring (one pregnant word being put for two, as above v. 5. and in many other places of Scripture) the sacrifice with cords unto the horns of the Altar, that it may be killed beside it, and its blood put upon the horns after the manner. So they may be Davids words to his servants to go and bring one of his beasts to be offered to God in his Name.

Marginal references: Heb. The LORD is God, and hath shewed, &c. Psal. 18. 31.