Charles H. Spurgeon on Psalms 117:1

Whole Psalm. A very short Psalm if you regard the words, but of very great compass and most excellent if you thoughtfully consider the meaning. There are here five principal points of doctrine.

First, the calling of the Gentiles, the Apostle being the interpreter, Ro 15:11; but in vain might the Prophet invite the Gentiles to praise Jehovah, unless they were to be gathered into the unity of the faith together with the children of Abraham.

Second, The Summary of the Gospel, namely, the manifestation of grace and truth, the Holy Spirit being the interpreter, Joh 1:17.

Third, The end of so great a blessing, namely, the worship of God in spirit and in truth, as we know that the kingdom of the Messiah is spiritual.

Fourth, the employment of the subjects of the great King is to praise and glorify Jehovah.

Lastly, the privilege of these servants:that, as to the Jews, so also to the Gentiles, who know and serve God the Saviour, eternal life and blessedness are brought, assured in this life, and prepared in heaven. Mollerus.

Whole Psalm. This Psalm, the shortest portion of the Book of God, is quoted and given much value to, in Ro 15:11. And upon this it has been profitably observed, "It is a small portion of Scripture, and such as we might easily overlook it. But not so the Holy Ghost. He gleans up this precious little testimony which speaks of grace to the Gentiles, and presses it on our attention." From Bellett's Short Meditations on the Psalms, chiefly in their Prophetic character, 1871.

Whole Psalm. The occasion and the author of this Psalm are alike unknown. De Wette regards it as a Temple Psalm, and agrees with Rosenmueller in the supposition that it was sung either at the beginning or the end of the service it the temple. Knapp supposes that it was used as an intermediate service, sung during the progress of the general service, to vary the devotion, and to awaken a new interest in the service, either sung by the choir or by the whole people. Albert Barnes.

Whole Psalm. In God's worship it is not always necessary to be long; few words sometimes say what is sufficient, as this short Psalm giveth us to understand. David Dickson.

Whole Psalm. This is the shortest, and the next but one is the longest, of the Psalms. There are times for short hymns and long hymns, for short prayers and long prayers, for short sermons and long sermons, for short speeches and long speeches. It is better to be too short than too long, as it can more easily be mended. Short addresses need no formal divisions: long addresses require them, as in the next Psalm but one. G. Rogers.

O praise the Lord, etc. The praise of God is here made both the beginning and the end of the Psalm; to show, that in praising God the saints are never satisfied with their own efforts, and would infinitely magnify him, even as his perfections are infinite. Here they make a circle, the beginning, middle, and end whereof is hallelujah. In the last Psalm, when David had said, "Let everything that hath breath praise the Lord, "and so in all likelihood had made an end, yet he repeats the hallelujah again, and cries, "Praise ye the Lord." The Psalmist had made an end and yet he had not done; to signify, that when we have said our utmost for God's praise, we must not be content, but begin anew. There is hardly any duty more pressed in the Old Testament upon us, though less practised, than this of praising God. To quicken us therefore to a duty so necessary, but so much neglected, this and many other Psalms were penned by David, purposely to excite us, that are the nations here meant, to consecrate our whole lives to the singing and setting forth of God's worthy praises. Abraham Wright.