Psalm 118:8 Komentář

It is probable that David penned this psalm when he had, after many a story, weathered his point at last, and gained a full possession of the kingdom to which he had been anointed. He then invites and stirs up his friends to join with him, not only in a cheerful acknowledgment of God's goodness and a cheerful dependence upon that goodness for the future, but in a believing expectation of the promised Messiah, of whose kingdom and his exaltation to it his were typical. To him, it is certain, the prophet here bears witness, in the latter part of the psalm. Christ himself applies it to himself (Mat 21:42), and the former part of the psalm may fairly, and without forcing, be accommodated to him and his undertaking. Some think it was first calculated for the solemnity of the bringing of the ark to the city of David, and was afterwards sung at the feast of tabernacles. In it, I. David calls upon all about him to give to God the glory of his goodness (Psa 118:1-4). II. He encourages himself and others to trust in God, from the experience he had had of God's power and pity in the great and kind things he had done for him (Psa 118:5-18). III. He gives thanks for his advancement to the throne, as it was a figure of the exaltation of Christ (Psa 118:19-23). IV. The people, the priests, and the psalmist himself, triumph in the prospect of the Redeemer's kingdom (Psa 118:24-29). In singing this psalm we must glorify God for his goodness, his goodness to us, and especially his goodness to us in Jesus Christ.

INTRODUCTION TO PSALM 118 Kimchi says their Rabbins are divided about this psalm. Some understand it of David; others of the Messiah: but, with us Christians, there ought to be no doubt of its belonging to the Messiah; since our Lord has quoted a passage out of it, and applied it to himself, Psa 118:22; see Mat 21:42; and so has the Apostle Peter, Act 4:11. Nor did the Jews of those times object thereunto, which doubtless they would have done, had the psalm respected any other but the Messiah; yea, the common people that attended Christ when he entered into Jerusalem, and the children in the temple, took their "hosanna" from hence, Psa 118:26; see Mat 21:9. It is generally thought to be written by David, after he was established in the kingdom, and had brought the ark of the Lord into the city. It concludes the great "Hallel", or hymn sung at the Jewish festivals; particularly at the feasts of tabernacle and the passover.

All nations compassed me about,.... Not all the nations of the world, but all the neighbouring nations about Judea; as the Philistines, Moabites, Ammonites, Amalekites, and Syrians; and these not all at one time, but sometimes one, and sometimes another, whom David fought with and subdued: and these, applied to Christ, design Herod and Pontius Pilate, with the Gentiles and the people of Israel; who were gathered together against him, to do what God had determined should be done, Act 4:27; see Psa 22:12. And this is sometimes the case of the church and people of God: at the first setting up of the interest of Christ, the whole world was against it; and in such circumstances was the church of Christ, when the whole world wondered after the beast, the Romish antichrist; as it will be when the kings of the earth and of the whole world will be gathered to the battle at Armageddon; and also when the Gog and Magog army shall compass the camp of the saints and the beloved city; see Rev 13:3; and so Jarchi interprets this of Gog and Magog. Yea, it is applicable to particular believers, who are attacked by Satan, the god of this world; and who are hated and persecuted by the men of it in general; and who are beset on all hands, at times, with the temptations of the devil, and the corruptions of their own hearts, and the snares of the world; that it is as if all nations compassed them about; but in the name of the Lord will I destroy them; that is, calling upon the name of the Lord; as Asa, Jehoshaphat, and others did besides David: or trusting in the name of the Lord; and so the Targum, "in the name of the Word of the Lord I trusted, therefore will I cut them off.'' Or, going forth in the name and strength of the Lord, as David did against Goliath; and so against all nations that gathered together against him, whose armies he vanquished and destroyed, and made the nations tributary to him. Thus our Lord Jesus Christ, his antitype, as Mediator stood in the strength and in the majesty of the name of the Lord, calling upon him to glorify him; and, trusting in his help and power, he attacked all his and our enemies, and obtained an entire victory over them, to the utter demolition of them; sin, Satan, the world, death, and hell. The word (u) used has the signification of concision or circumcision; and may have a peculiar regard to the Jews, who boasted of their circumcision, and were the implacable enemies of Christ; and who were destroyed by him, when wrath came upon them to the uttermost. (u) "concidebam eos", Piscator; "concidam eos", Schmidt.

Avoid entertaining people of the world, especially those whose honors make them swell with pride. You are the priest of a crucified Lord who was poor and lived on the bread of strangers. It is a disgrace to you if the consul’s lictors or soldiers keep watch before your door and if the governor of the province has a better dinner with you than in his own palace. If you plead as an excuse your wish to intercede for the unhappy and the oppressed, I reply that a secular magistrate will defer more to a pastor who is self-denying than to one who is rich; he will pay more regard to your holiness than to your wealth. Or if he is a man who will only listen to the clergy over a glass, I will readily forego his aid and will appeal to Christ, who can help more effectively than any judge. Truly “it is better to trust in the Lord than to put confidence in people. It is better to trust in the Lord than to put confidence in princes.”

It is better to trust in the Lord, than to put any confidence in man

It is good to hope in the Lord rather than to hope in people

This is the first of fifteen Psalms (Psalms 120-134) entitled "A Song of Degrees" (Psa 121:1 --literally, "A song for the degrees"), or ascents. It seems most probable they were designed for the use of the people when going up (compare Kg1 12:27-28) to Jerusalem on the festival occasions (Deu 16:16), three times a year. David appears as the author of four, Solomon of one (Psa 127:1), and the other ten are anonymous, probably composed after the captivity. In this Psalm the writer acknowledges God's mercy, prays for relief from a malicious foe, whose punishment he anticipates, and then repeats his complaint. (Psa 120:1-7) Slander and deceit charged on his foes implies his innocence. tongue--as in Psa 52:2, Psa 52:4.

Even the most powerful men are less to be trusted than God.