TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 117:1–2. His two-level outline is real structure in the source text, so it is rendered as structure.
There is a great deal of gospel in this psalm. The apostle has furnished us with a key to it (Rom 15:11), where he quotes it as a proof that the gospel was to be preached to, and would be entertained by, the Gentile nations, which yet was so great a stumbling-block to the Jews. Why should that offend them when it is said, and they themselves had often sung it, Praise the Lord, all you Gentiles, and laud him, all you people. Some of the Jewish writers confess that this psalm refers to the kingdom of the Messiah; nay, one of them has a fancy that it consists of two verses to signify that in the days of the Messiah God should be glorified by two sorts of people, by the Jews, according to the law of Moses, and by the Gentiles, according to the seven precepts of the sons of Noah, which yet should make one church, as these two verses make one psalm. We have here,
I.The vast extent of the gospel church, Psa 117:1.
For many ages in Judah only was God known and his name praised. The sons of Levi and the seed of Israel praised him, but the rest of the nations praised gods of wood and stone (Dan 5:4), while there was no devotion at all paid, at least none openly, that we know of, to the living and true God. But here all nations are called to praise the Lord, which could not be applied to the Old Testament times, both because this call was not then given to any of the Gentile nations, much less to all, in a language they understood, and because, unless the people of the land became Jews and were circumcised, they were not admitted to praise God with them. But the gospel of Christ is ordered to be preached to all nations, and by him the partition-wall is taken down, and those that were afar off are made nigh. This was the mystery which was hidden in prophecy for many ages, but was at length revealed in the accomplishment, That the Gentiles should be fellow-heirs, Eph 3:3, Eph 3:6. Observe here,
1.Who should be admitted into the church - all nations and all people. The original words are the same that are used for the heathen that rage and the people that imagine against Christ (Psa 2:1); those that had been enemies to his kingdom should become his willing subjects. The gospel of the kingdom was to be preached to all the world, for a witness to all nations, Mat 24:14; Mar 16:15. All nations shall be called, and to some of all nations the call shall be effectual, and they shall be discipled.
2.How their admission into the church is foretold - by a repeated call to praise him. The tidings of the gospel, being sent to all nations, should give them cause to praise God; the institution of gospel-ordinances would give them leave and opportunity to praise God; and the power of gospel-grace would give them hearts to praise him. Those are highly favoured whom God invites by his word and inclines by his Spirit to praise him, and so makes to be to him for a name and a praise, Jer 13:11. See Rev 7:9, Rev 7:10.
II.The unsearchable riches of gospel-grace, which are to be the matter or our praise, Psa 117:2.
In the gospel, those celebrated attributes of God, his mercy and his truth, shine most brightly in themselves and most comfortably to us; and the apostle, where he quotes this psalm, takes notice of these as the two great things for which the Gentiles should glorify God (Rom 15:8, Rom 15:9), for the truth of God and for his mercy. We that enjoy the gospel have reason to praise the Lord,
1.For the power of his mercy: His merciful kindness is great towards us; it is strong (so the word signifies); it is mighty for the pardon of mighty sins (Amo 5:12) and for the working out of a mighty salvation.
2.For the perpetuity of his truth: The truth of the Lord endures for ever. It was mercy, mere mercy, to the Gentiles, that the gospel was sent among them. It was merciful kindness prevailing towards them above their deserts; and in it the truth of the Lord, of his promise made unto the fathers, endures for ever; for, though the Jews were hardened and expelled, yet the promise took its effect in the believing Gentiles, the spiritual seed of Abraham. God's mercy is the fountain of all our comforts and his truth the foundation of all our hopes, and therefore for both we must praise the Lord.
Historical interpretation
Five Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Wherefore receive ye one another, as Christ also received us to the glory of God. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. [Psalms 117:1] And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
O praise the LORD, all ye nations: praise him, all ye people.
He added, “And the truth of the Lord remains forever.” Here “the truth” means “the Son of the Lord,” as he himself says, “I am the Way, the Truth, and the Life.” As the Arian (who is out of his mind) thinks, there was a time when the Son did not exist (it is awful even to say this!); that would mean that there was a time when the Father was without the Truth, without the Way and without the Life. But because the Father cannot be believed to have ever been without these things, it accords well with our salvation and the truth itself to confess that the Son is coeternal and of one substance with the Father in all things.
Next comes, “And praise him highly, all you peoples.” High praise is the praise of all the faithful brought together as one; this is recognized to apply to the catholic church, which is gathered from various parts of the world. For all the Gentiles are generally reminded among their own peoples so that no one will say at the judgment of the Lord that he was passed over.
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Summary
Psalms 117:1, though remarkably concise as the shortest psalm in the biblical canon, issues an expansive and urgent summons: a universal call for all humanity to offer vibrant praise to the LORD. This brief yet profound verse transcends all national, ethnic, and cultural boundaries, inviting every people group on earth to unite in adoration. It serves as a powerful testament to God's global sovereignty, His unwavering faithfulness, and His enduring desire for all creation to acknowledge His supreme greatness and redemptive purposes.
CONTEXT
Exposition and Analysis
Key Word Analysis
The Hebrew verb H1984 (hâlal) is the root from which "Hallelujah" (Praise Yah/the LORD) is derived. It signifies a vibrant, enthusiastic, and often public expression of adoration. Unlike a quiet, internal thought, hâlal denotes an outward, joyful celebration, a boasting in God's glory, a clamorous acclamation of His worth. It implies a sense of revelry and exultation in God's character and deeds, inviting a full-bodied, unreserved response of worship that can even border on being "clamorously foolish" in its exuberance.
The term H3068 (Yᵉhôvâh), often transliterated as Yahweh and traditionally rendered "LORD" in English Bibles (following the Jewish tradition of not pronouncing the divine name), is the unique, personal covenant name of God revealed to Moses at the burning bush (Exodus 3:14-15). It signifies God's self-existent, eternal nature, His unchanging faithfulness to His promises, and His active presence in the history of His people. The call to praise is specifically directed to this personal, covenant-keeping God, not to a generic deity, emphasizing His unique claim to universal worship as the "self-Existent or Eternal" One.
The Hebrew word H1471 (gôwy), often pluralized as goyim, specifically refers to the non-Israelite peoples, the Gentiles. Its inclusion in this psalm is profoundly significant, as it explicitly extends the call to worship beyond the boundaries of the chosen nation of Israel to all the diverse peoples of the earth. This demonstrates that God's redemptive plan was never exclusively for one ethnic group but always encompassed a global vision for humanity to be reconciled to Him, inviting every "foreign nation" to participate in His praise.
Verse Breakdown
"O praise the LORD"
This opening phrase is an emphatic imperative command, a direct summons to action. The interjection "O" emphasizes the urgency and passionate nature of the call, inviting a fervent response. The object of this praise is specifically "the LORD" (YHWH), the covenant God of Israel, whose unique character, supreme authority, and mighty acts warrant such comprehensive, universal adoration. This is not a mere suggestion but a divine directive for all to acknowledge His supreme worth and glory.
"all ye nations"
This clause immediately broadens the scope of the command beyond the confines of Israel. "Nations" (H1471, gôwy) explicitly refers to the Gentile peoples, those outside the covenant community of Israel. This inclusion is revolutionary in an Old Testament context, revealing God's heart for the entire world and powerfully foreshadowing the global reach of His redemptive plan. It signifies that God's glory is not confined to one people but is to be proclaimed and celebrated by every distinct people group on earth, regardless of their origin or prior covenant status.
"praise him, all ye people"
This final clause functions as a powerful synonymous parallelism, reinforcing and intensifying the universal call to praise. "People" (H523, ʼummah) is a poetic parallel to "nations," further emphasizing the comprehensive nature of the command, encompassing all distinct ethnic, linguistic, and cultural groups. The repetition of the imperative "praise him" underscores the singular, unified purpose for all humanity: to render homage, adoration, and enthusiastic celebration to the one true God, solidifying the psalm's global vision.
Literary Devices
Psalm 117:1 masterfully employs several literary devices to convey its powerful, universal message with striking conciseness. The most prominent is Parallelism, specifically synonymous parallelism, where the second line ("praise him, all ye people") echoes, reinforces, and intensifies the meaning of the first line ("O praise the LORD, all ye nations"). This repetition amplifies the message of universal praise, making it emphatic, memorable, and undeniable. The psalm also utilizes the Imperative Mood ("O praise," "praise him"), which functions as a direct command, conveying the urgency, authority, and divine expectation behind the call to worship. Furthermore, the use of inclusive and all-encompassing language like "all ye nations" and "all ye people" functions as Universality or Hyperbole, extending the scope of the command to the widest possible audience, emphasizing God's boundless dominion over all creation and His desire for every segment of humanity to participate in His praise.
Theological and Thematic Connections
Psalm 117:1 stands as a powerful, concise declaration of God's universal sovereignty and His ultimate redemptive purpose for all humanity. It transcends the particularistic focus often associated with Old Testament Israel, revealing a divine heart that longs for the worship of every nation and people. This psalm encapsulates the prophetic vision of a future where the knowledge of the LORD fills the earth, and diverse tongues unite in a symphony of praise to the Creator and Redeemer. It underscores that God's glory is not to be confined but is meant to be proclaimed and celebrated by every tribe, tongue, and nation, laying a foundational theological premise for the global expansion of God's kingdom and the inclusion of all peoples in His worship.
Reflection and Application
Psalm 117:1 is far more than an ancient hymn; it is a living call to action that resonates deeply with believers today. It compels us to recognize that praise is not merely an optional activity but a fundamental, inherent response to God's character and His redemptive work. This psalm challenges us to engage enthusiastically in both personal and corporate worship, recognizing that our individual adoration contributes to a larger, global chorus. Moreover, it broadens our understanding of God's immense heart for the world, compelling us to embrace a global perspective in our faith. This means actively praying for and participating in the spread of the Gospel to every nation, tribe, and tongue, understanding that God delights in the diverse expressions of worship from various cultures and languages. Ultimately, Psalm 117:1 reminds us that God's glory is destined to fill the entire earth, and His people, drawn from every background imaginable, are called to be instruments of His universal praise, living out His mission in every sphere of life and anticipating the day when every voice joins the heavenly chorus.
Questions for Reflection
FAQ
Why is Psalm 117 so short, yet so significant?
Psalm 117 is remarkably concise, being the shortest psalm and chapter in the entire Bible, yet its significance is profound due to its universal message. Its brevity serves to amplify its core command, making it incredibly direct and memorable. The psalm's strategic placement within the Hallel Psalms (Psalms 113-118) allows it to act as a powerful climax or bridge, distilling the essence of God's universal reign and faithfulness. Its singular focus on the global call to praise underscores a foundational theological truth: God's redemptive plan has always encompassed all nations, not just Israel. This makes it a powerful prophetic declaration anticipating the New Testament's emphasis on global evangelism and the inclusion of Gentiles, as seen in passages like Romans 15:11.
How does this Old Testament verse relate to New Testament missions?
Psalm 117:1 provides a crucial Old Testament foundation for the New Testament's emphasis on global missions. The command for "all ye nations" and "all ye people" to praise the LORD reveals God's long-standing desire for universal worship, a vision that predates the New Covenant. This prophetic anticipation finds its ultimate fulfillment in Jesus Christ, who commissioned His followers to make disciples of "all nations" in the Great Commission. The Apostle Paul explicitly quotes Psalm 117:1 in Romans 15:11 to demonstrate that the inclusion of Gentiles in the church was not a new idea but part of God's eternal design, foretold in the Old Testament Scriptures. Thus, Psalm 117:1 serves as a powerful biblical mandate for the global spread of the Gospel, bridging the Old and New Testaments with a unified missional purpose.
Christ-Centered Fulfillment
The universal call to praise in Psalms 117:1 finds its ultimate and most glorious fulfillment in Jesus Christ. While the Old Testament prophets hinted at a day when all nations would come to worship the LORD, it is through Christ's redemptive work that this vision becomes a tangible reality. Jesus, the Lamb of God who takes away the sin of the world, broke down the dividing wall of hostility between Jew and Gentile, creating one new humanity reconciled to God through His cross (Ephesians 2:14-16). His crucifixion and resurrection are the magnetic events that draw all people to Himself, fulfilling His promise, "And I, when I am lifted up from the earth, will draw all people to myself" (John 12:32). Therefore, the "nations" and "peoples" are now able to praise the LORD because Christ has purchased them for God "from every tribe and language and people and nation" (Revelation 5:9). The praise envisioned in Psalm 117:1 is ultimately directed to the Father through the Son, in the power of the Holy Spirit, culminating in the future reality where "every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11).