สดุดี 118:3 วิจารณ์

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.

Let them now that fear the Lord say, that his mercy endureth for ever. Not the proselytes to the Jewish religion only, but all that feared the Lord among all people, as Aben Ezra observes; such as fear the Lord and his goodness, and have had an experience of his grace and mercy, which has caused them to fear him; and to whom the mercy of God is great, and on whom it is from everlasting to everlasting; and therefore should speak well of it, and set their seal to it, that it abides for ever; see Psa 103:11. . Psalms 118:5 psa 118:5 psa 118:5 psa 118:5I called upon the Lord in distress,.... Or "out of that strait" (q); when David was encompassed by Saul and his men, or when at the court of Achish, or when his own people talked of stoning him. As this may respect the Messiah, it may design his distresses in the garden, when surrounded with sorrow, and being in an agony prayed the more earnestly, and his sweat was as it were great drops of blood; and may be applied to his members, as it often is their case to be in distress, straits and difficulties, through outward afflictions and pressures, inward corruptions, temptations, and desertions, and through the low exercise of grace; when they are as it were imprisoned, and so straitened they cannot come forth in the free exercise of it; at all which seasons prayer is necessary; and nothing is more proper than to call upon the Lord, which is both duty and privilege, and often attended with success, as follows; the Lord answered me, and set me in a large place; as he did David, when he delivered him from all his troubles, placed him on the throne of Israel, and gave him rest from all his enemies round about; see Psa 31:8. And so he did the Messiah, when he raised him from the dead, received him to heaven, where he sits at the right of God in human nature: this is a large place indeed, large enough for the innumerable company of angels, and for all the saints, for whom everlasting habitations and mansions of bliss are preparing by him; and which is the glories liberty of the children of God; see Psa 18:19; and these also, upon calling on the Lord in distress, are heard and answered, and brought into large places, where they walk at liberty; so at first conversion, when distressed about their souls, and cry for help, they are answered and brought out of the pit, and have their feet set upon a rock and their goings established; and when at other times their grace is drawn forth into exercise, their souls are enlarged in duty, are favoured with large views of the love of God, with an increase of spiritual light, knowledge, peace, and joy; and are delivered from their troubles, and out of the hands of their enemies. Or it may be rendered, "the Lord answered me largely" (r); as he did Solomon, when he gave him more than he asked for; and as he does his people, when he gives them a sufficiency, and an abundance of his grace, and even not only above their deserts, but above their thoughts and expectations; see Eph 3:20. (q) "ex ipso angore", Junius & Tremellius; "ex illa angustia", Michaelis. (r) "in latitudine", V. L. Pagninus, Montanus, Munster, Musculus, Cocceius, Michaelis.

"Let Israel now confess that He is good, and that His mercy endures for ever" [Psalm 118:2]. "Let the house of Aaron now confess that His mercy endures for ever" [Psalm 118:3]. "Yea, let all now that fear the Lord confess that His mercy endures for ever" [Psalm 118:4]. You remember, I suppose, most beloved, what is the house of Israel, what is the house of Aaron, and that both are those that fear the Lord. For they are "the little and the great," who have already in another Psalm been happily introduced into your hearts: in the number of whom all of us should rejoice that we are joined together, in His grace who is good, and whose mercy endures for ever; since they were listened to who said, "May the Lord increase you more and more, you and your children;" that the host of the Gentiles might be added to the Israelites who believed in Christ, of the number of whom are the Apostles our fathers, for the exaltation of the perfect and the obedience of the little children; that all of us when made one in Christ, made one flock under one Shepherd, and the body of that Head, like one man, may say, "I called upon the Lord in trouble, and the Lord heard me at large" [Psalm 118:5]. The narrow straits of our tribulation are limited: but the large way whereby we pass along has no end. "Who shall lay anything to the charge of God's elect?" [Romans 8:33]

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.