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 118:1–18. His four-level outline is real structure in the source text, so it is rendered as structure.
It appears here, as often as elsewhere, that David had his heart full of the goodness of God. He loved to think of it, loved to speak of it, and was very solicitous that God might have the praise of it and others the comfort of it. The more our hearts are impressed with a sense of God's goodness the more they will be enlarged in all manner of obedience. In these verses,
I.He celebrates God's mercy in general, and calls upon others to acknowledge it, from their own experience of it (Psa 118:1):
O give thanks unto the Lord, for he is not only good in himself, but good to you, and his mercy endures for ever, not only in the everlasting fountain, God himself, but in the never-failing streams of that mercy, which shall run parallel with the longest line of eternity, and in the chosen vessels of mercy, who will be everlasting monuments of it. Israel, and the house of Aaron, and all that fear God, were called upon to trust in God (Psa 115:9-11); here they are called upon to confess that his mercy endures for ever, and so to encourage themselves to trust in him, Psa 118:2-4. Priests and people, Jews and proselytes, must all own God's goodness, and all join in the same thankful song; if they can say no more, let them say this for him, that his mercy endures for ever, that they have had experience of it all their days, and confide in it for good things that shall last for ever. The praises and thanksgivings of all that truly fear the Lord shall be as pleasing to him as those of the house of Israel or the house of Aaron.
II.He preserves an account of God's gracious dealings with him in particular, which he communicates to others, that they might thence fetch both songs of praise and supports of faith, and both ways God would have the glory. David had, in his time, waded through a great deal of difficulty, which gave him great experience of God's goodness. Let us therefore observe here,
1.The great distress and danger that he had been in, which he reflects upon for the magnifying of God's goodness to him in his present advancement. There are many who, when they are lifted up, care not for hearing or speaking of their former depressions; but David takes all occasions to remember his own low estate. He was in distress (Psa 118:5), greatly straitened and at a loss; there were many that hated him (Psa 118:7), and this could not but be a great grief to one of an ingenuous spirit, that strove to gain the good affections of all. All nations compassed me about, Psa 118:10. All the nations adjacent to Israel set themselves to give disturbance to David, when he had newly come to the throne, Philistines, Moabites, Syrians, Ammonites, etc. We read of his enemies round about; they were confederate against him, and thought to cut off all succours from him. This endeavour of his enemies to surround him is repeated (Psa 118:11): They compassed me about, yea, they compassed me about, which intimates that they were virulent and violent, and, for a time, prevalent, in their attempts against him, and when put into disorder they rallied again and pushed on their design. They compassed me about like bees, so numerous were they, so noisy, so vexatious; they came flying upon him, came upon him in swarms, set upon him with their malignant stings; but it was to their own destruction, as the bee, they say, loses her life with her sting, Animamque in vulnere ponit - She lays down her life in the wound. Lord, how are those increased that trouble me! Two ways David was brought into trouble: - (1.) By the injuries that men did him (Psa 118:13): Thou (O enemy!) hast thrust sore at me, with many a desperate push, that I might fall into sin and into ruin. Thrusting thou hast thrust at me (so the word is), so that I was ready to fall. Satan is the great enemy that thrusts sorely at us by his temptations, to cast us down from our excellency, that we may fall from our God and from our comfort in him; and, if Go had not upheld us by his grace, his thrusts would have been fatal to us. (2.) By the afflictions which God laid upon him (Psa 118:18): The Lord has chastened me sore. Men thrust at him for his destruction; God chastened him for his instruction. They thrust at him with the malice of enemies; God chastened him with the love and tenderness of a Father. Perhaps he refers to the same trouble which God, the author of it, designed for his profit, that by it he might partake of his holiness (Heb 12:10, Heb 12:11); howbeit, men, who were the instruments of it, meant not so, neither did their heart think so, but it was in their heart to cut off and destroy, Isa 10:7. What men intend for the greatest mischief God intends for the greatest good, and it is easy to say whose counsel shall stand. God will sanctify the trouble to his people, as it is his chastening, and secure the good he designs; and he will guard them against the trouble, as it is the enemies' thrusting, and secure them from the evil they design, and then we need not fear.
This account which David gives of his troubles is very applicable to our Lord Jesus. Many there were that hated him, hated him without a cause. They compassed him about; Jews and Romans surrounded him. They thrust sorely at him; the devil did so when he tempted him; his persecutors did so when they reviled him; nay, the Lord himself chastened him sorely, bruised him, and put him to grief, that by his stripes we might be healed.
2.The favour God vouchsafed to him in his distress.
(1.)God heart his prayer (Psa 118:5): "He answered me with enlargements; he did more for me than I was able to ask; he enlarged my heart in prayer and yet gave more largely than I desired." He answered me, and set me in a large place (so we read it), where I had room to bestir myself, room to enjoy myself, and room to thrive; and the large place was the more comfortable because he was brought to it out of distress, Psa 4:1.
(2.)God baffled the designs of his enemies against him: They are quenched as the fire of thorns (Psa 118:12), which burns furiously for a while, makes a great noise and a great blaze, but is presently out, and cannot do the mischief that it threatened. Such was the fury of David's enemies; such is the laughter of the fool, like the crackling of thorns under a pot (Ecc 7:6), and such is the anger of the fool, which therefore is not to be feared, any more than his laughter is to be envied, but both to be pitied. They thrust sorely at him, but the Lord helped him (Psa 118:13), helped him to keep his feet and maintain his ground. Our spiritual enemies would, long before this, have been our ruin if God had not been our helper.
(3.)God preserved his life when there was but a step between him and death (Psa 118:18): "He has chastened me, but he has not given me over unto death, for he has not given me over to the will of my enemies." To this St. Paul seems to refer in Co2 6:9. As dying, and behold we live; as chastened, and not killed. We ought not therefore, when we are chastened sorely, immediately to despair of life, for God sometimes, in appearance, turns men to destruction, and yet says, Return; says unto them, Live.
This also is applicable to Jesus Christ. God answered him, and set him in a large place. He quenched the fire of his enemies; rage, which did but consume themselves; for through death he destroyed him that had the power of death. He helped him through his undertaking; and thus far he did not give him over unto death that he did not leave him in the grave, nor suffer him to see corruption. Death had no dominion over him.
3.The improvement he made of this favour.
(1.)It encouraged him to trust in God; from his own experience he can say, It is better, more wise, more comfortable, and more safe, there is more reason for it, and it will speed better, to trust in the Lord, than to put confidence in man, yea, though it be in princes, Psa 118:8, Psa 118:9. He that devotes himself to God's guidance and government, with an entire dependence upon God's wisdom, power, and goodness, has a better security to make him easy than if all the kings and potentates of the earth should undertake to protect him.
(2.)It enabled him to triumph in that trust.
[1.]He triumphs in God, and in his relation to him and interest in him (Psa 118:6): "The Lord is on my side. He is a righteous God, and therefore espouses my righteous cause and will plead it." If we are on God's side, he is on ours; if we be for him and with him, he will be for us and with us (Psa 118:7): "The Lord takes my part, and stands up for me, with those that help me. He is to me among my helpers, and so one of them that he is all in all both to them and me, and without him I could not help myself nor could any friend I have in the world help me." Thus (Psa 118:14), "The Lord is my strength and my song; that is, I make him so (without him I am weak and sad, but on him I stay myself as my strength, both for doing and suffering, and in him I solace myself as my song, by which I both express my joy and ease my grief), and, making him so, I find him so: he strengthens my heart with his graces and gladdens my heart with his comforts." If God be our strength, he must be our song; if he work all our works in us, he must have all praise and glory from us. God is sometimes the strength of his people when he is not their song; they have spiritual supports when they want spiritual delights. But, if he be both to us, we have abundant reason to triumph in him; for, he be our strength and our song, he has become not only our Saviour, but our salvation; for his being our strength is our protection to the salvation, and his being our song is an earnest and foretaste of the salvation.
[2.]He triumphs over his enemies. Now shall his head be lifted up above them; for, First, He is sure they cannot hurt him: "God is for me, and then I will not fear what man can do against me," Psa 118:6. He can set them all at defiance, and is not disturbed at any of their attempts. "They can do nothing to me but what God permits them to do; they can do no real damage, for they cannot separate between me and God; they cannot do any thing but what God can make to work for my good. The enemy is a man, a depending creature, whose power is limited, and subordinate to a higher power, and therefore I will not fear him." Who art thou, that thou shouldst be afraid of a man that shall die? Isa 51:12. The apostle quotes this, with application to all Christians, Heb 13:6. They may boldly say, as boldly as David himself, The Lord is my helper, and I will not fear what man shall do unto me; let him do his worst. Secondly, He is sure that he shall be too hard for them at last: "I shall see my desire upon those that hate me (Psa 118:7); I shall see them defeated in their designs against me; nay, In the name of the Lord I will destroy them (Psa 118:10-12); I trust in the name of the Lord that I shall destroy them, and in his name I will go forth against them, depending on his strength, by warrant from him, and with an eye to his glory, not confiding in myself nor taking vengeance for myself." Thus he went forth against Goliath, in the name of the God of Israel, Sa1 17:45. David says this as a type of Christ, who triumphed over the powers of darkness, destroyed them, and made a show of them openly.
[3.]He triumphs in an assurance of the continuance of his comfort, his victory, and his life. First, Of his comfort (Psa 118:15): The voice of rejoicing and salvation is in the tabernacles of the righteous, and in mine particularly, in my family. The dwellings of the righteous in this world are but tabernacles, mean and movable; here we have no city, no continuing city. But these tabernacles are more comfortable to them than the palaces of the wicked are to them; for in the house where religion rules, 1. There is salvation; safety from evil, earnests of eternal salvation, which has come to this house, Luk 19:9. 2. Where there is salvation there is cause for rejoicing, for continual joy in God. Holy joy is called the joy of salvation, for in that there is abundant matter for joy. 3. Where there is rejoicing there ought to be the voice of rejoicing, that is, praise and thanksgiving. Let God be served with joyfulness and gladness of heart, and let the voice of that rejoicing be heard daily in our families, to the glory of God and encouragement of others. Secondly, Of his victory: The right hand of the Lord does valiantly (Psa 118:15) and is exalted; for (as some read it) it has exalted me. The right hand of God's power is engaged for his people, and it acts vigorously for them and therefore victoriously. For what difficulty can stand before the divine valour? We are weak, and act but cowardly for ourselves; but God is mighty, and acts valiantly for us, with jealousy and resolution, Isa 63:5, Isa 63:6. There is spirit, as well as strength, in all God's operations for his people. And, when God's right hand does valiantly for our salvation, it ought to be exalted in our praises. Thirdly, Of his life (Psa 118:17): "I shall not die by the hands of my enemies that seek my life, but live and declare the works of the Lord; I shall live a monument of God's mercy and power; his works shall be declared in me, and I will make it the business of my life to praise and magnify God, looking upon that as the end of my preservation." Note, It is not worth while to live for any other purpose than to declare the works of God, for his honour and the encouragement of others to serve him and trust in him. Such as these were the triumphs of the Son of David in the assurance he had of the success of his undertaking and that the good pleasure of the Lord should prosper in his hand.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
We have been admonished to confess to the Lord, and indeed commanded to do so by the Spirit of God. And we have been told the reason for confessing to the Lord: “since he is good.” It is said very briefly; it can be thought about very deeply. “Confess to the Lord,” he says. And as though we asked him “Why?” the answer comes, “since he is good.” What more can you ask for, if you ask for anything, than the good? Such is the power of the good, that the good is what is sought even by the bad.
...We are taught in this Psalm, when we chaunt Allelujah, which means, Praise the Lord, that we should, when we hear the words, "Confess unto the Lord" [Psalm 118:1], praise the Lord. The praise of God could not be expressed in fewer words than these, "For He is good." I see not what can be more solemn than this brevity, since goodness is so peculiarly the quality of God, that the Son of God Himself when addressed by some one as "Good Master," by one, namely, who beholding His flesh, and comprehending not the fullness of His divine nature, considered Him as man only, replied, "Why do you call Me good? There is none good but one, that is, God." [Mark 10:17-18] And what is this but to say, If you wish to call Me good, recognise Me as God? But since it is addressed, in revelation of things to come, to a people freed from all toil and wandering in pilgrimage, and from all admixture with the wicked, which freedom was given it through the grace of God, who not only does not evil for evil, but even returns good for evil; it is most appropriately added, "Because His mercy endures for ever."
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Summary
Psalm 118:1 serves as a powerful, foundational call to worship, initiating a psalm that profoundly celebrates God's unwavering faithfulness and redemptive acts. This opening verse encapsulates the essence of the entire composition, inviting all to acknowledge the Lord's intrinsic goodness and His eternal, steadfast love—attributes that form the bedrock of Israel's covenant relationship with Him and provide an enduring source of hope and praise. It sets a tone of joyous gratitude for divine deliverance and enduring mercy, establishing the theological premise for the subsequent declarations of trust and victory.
Context
Literary Context
Psalm 118 stands as the concluding psalm of the "Egyptian Hallel" (Psalms 113-118), a collection of psalms traditionally sung during major Jewish festivals, most notably Passover, Pentecost, and Tabernacles. Its placement immediately after a series of psalms recounting God's mighty acts of deliverance (e.g., the Exodus in Psalm 114) amplifies the call to thanksgiving. The psalm begins with a universal invitation to praise, which is then echoed by specific groups (Israel, the house of Aaron, those who fear the Lord) in verses 2-4, creating a communal liturgy of gratitude. The subsequent verses recount a personal and national experience of distress and divine rescue, culminating in a triumphant affirmation of God's saving power and the messianic hope of the "stone the builders rejected" (Psalm 118:22). Thus, verse 1 is not merely an opening but a thematic declaration that frames the entire narrative of God's enduring goodness and mercy, which is then richly illustrated throughout the psalm.
Historical & Cultural Context
The "Egyptian Hallel" psalms were deeply interwoven with the Jewish liturgical calendar, particularly the Passover Seder, where they were sung to commemorate God's miraculous deliverance of Israel from slavery in Egypt. This historical backdrop imbues Psalm 118:1 with profound significance, as the "goodness" and "mercy" of the Lord are understood through the lens of the Exodus—a foundational event demonstrating God's covenant faithfulness to His people. The call to "give thanks" (יָדָה, yadah) was not a mere emotional response but a liturgical act, often accompanied by sacrifices and public declarations of praise in the Temple. The recurring refrain, "for his mercy endureth for ever," echoes throughout the Hallel and other psalms (Psalm 100:5, Psalm 107:1) serving as a communal affirmation of God's unchanging character and His unwavering commitment to His covenant people, regardless of their circumstances or the challenges they faced. This historical memory fostered a culture of profound gratitude and reliance on divine intervention.
Key Themes
Psalm 118:1 introduces the overarching themes of the psalm and indeed, much of biblical theology. Firstly, it is a powerful Exhortation to Thanksgiving, presenting gratitude not as an option but as a fundamental and commanded response to God's nature and actions. This thanksgiving is rooted in two core attributes of God: His Inherent Goodness (טוֹב, ṭôwb), which speaks to His moral perfection and benevolent character, and His Enduring Mercy (חֶסֶד, chêçêd), which refers to His loyal love, steadfast kindness, and covenant faithfulness that never ceases. This concept of God's eternal chêçêd is a cornerstone of Old Testament theology, assuring believers of God's constant support and grace, as seen in other declarations of His unfailing love throughout Psalm 136. The verse thus establishes a theological framework where praise flows naturally from a recognition of who God is—good and eternally merciful—providing a secure foundation for trust and hope in all circumstances.
Exposition and Analysis
Key Word Analysis
This verb (H3034, yâdâh), a primitive root, literally means "to use (i.e., hold out) the hand." In the Hiphil stem, as used here, it specifically denotes "to give thanks, to praise," often with extended hands. It implies an active, outward expression of gratitude and worship, a public declaration that acknowledges God's character and deeds, moving beyond mere internal feeling to full-hearted recognition of divine benevolence.
This adjective (H2896, ṭôwb) describes something as "good, pleasant, agreeable, benevolent, excellent" in its widest sense. When applied to God, as in this verse, it signifies His intrinsic moral perfection, His inherent benevolent nature, and His consistent disposition to act for the well-being of His creation. God's goodness is an unchanging aspect of His being, forming the ultimate basis for trust and praise, not contingent on circumstances.
This is one of the richest theological terms in the Old Testament (H2617, chêçêd). It encompasses "loyal love, steadfast kindness, covenant faithfulness, unfailing love, grace, compassion." It describes a love that is committed, enduring, and actively demonstrated on behalf of the object of that love, particularly within the context of a covenant relationship. When it is said to "endure for ever," it highlights its eternal, unwavering, and reliable quality, assuring believers of God's constant support, grace, and fidelity to His promises.
Verse Breakdown
"O give thanks unto the LORD;"
This is a direct, emphatic imperative, an earnest call to communal and individual praise. The "O" (הוֹדוּ, hodu) adds a sense of urgency and solemnity to the command, inviting all to actively participate in acknowledging God. It positions thanksgiving as a primary and necessary response to God's identity and actions, setting the tone for the entire psalm as a hymn of praise.
"for he is good:"
This clause provides the foundational reason for the thanksgiving. God's goodness is presented as an inherent attribute, not dependent on human merit or circumstance. It speaks to His benevolent character, His moral excellence, and His consistent disposition towards His creation. This goodness is the ultimate source of all blessings and the bedrock upon which trust in Him is built.
"because his mercy endureth for ever."
This second clause offers a complementary and equally profound reason for thanksgiving, emphasizing the eternal and unchanging nature of God's chêçêd. The repetition of this phrase throughout the Hallel psalms underscores its critical importance. It assures the worshipper that God's loyal love, covenant faithfulness, and compassionate kindness are not fleeting but are everlasting, providing an unshakeable foundation for hope, security, and future deliverance.
Literary Devices
Psalm 118:1 employs several powerful literary devices. The verse opens with a direct Exhortation ("O give thanks"), a common feature in hymnic psalms, immediately engaging the audience and inviting participation in worship. This command is followed by two parallel clauses that provide the dual reasons for thanksgiving: "for he is good" and "because his mercy endureth for ever." This structure exemplifies Syntactic Parallelism, where the second clause reinforces and expands upon the first, creating a cumulative effect that deepens the theological richness of God's attributes. The phrase "his mercy endureth for ever" is a prominent example of Repetition within Psalm 118 and the broader Hallel collection, serving as a powerful refrain that emphasizes the unwavering and eternal nature of God's covenant love. This repetition acts as a theological anchor, ensuring that the central message of God's steadfast faithfulness is deeply imprinted on the worshipper's mind. The verse also functions as a Hymnic Introduction, setting the theme of praise and gratitude that will be elaborated upon throughout the rest of the psalm, thus establishing its overall tone and purpose.
Theological and Thematic Connections
Psalm 118:1 encapsulates a core theological truth that resonates throughout the entire biblical narrative: God's character is fundamentally defined by His goodness and His eternal, steadfast love. This verse is not merely a polite suggestion but a divine imperative to acknowledge the very nature of the Creator. The "goodness" of God speaks to His inherent moral perfection and benevolent disposition, while His "mercy" (חֶסֶד, chêçêd) signifies His loyal, covenant-keeping love that endure forever, irrespective of human failing. This unchanging chêçêd is the bedrock of God's relationship with humanity, providing the ultimate assurance of His faithfulness in salvation, provision, and deliverance. It reminds us that our praise is not based on fleeting circumstances but on the immutable character of the One who is eternally good and eternally faithful.
Reflection and Application
Psalm 118:1 offers a timeless and profound invitation for believers to cultivate a heart of continuous gratitude. In a world often marked by anxiety, complaint, and fleeting pleasures, this verse calls us to anchor our souls in the unchanging reality of God's character. To "give thanks" is an act of intentional worship that reorients our perspective from our problems to God's promises. Recognizing that "He is good" provides a foundation of trust, assuring us that His intentions towards us are always benevolent, even amidst trials. The declaration that "His mercy endureth for ever" is a wellspring of hope, reminding us that His loyal love and covenant faithfulness are inexhaustible, never expiring, and always available. This truth empowers us to approach God with confidence, knowing that His compassion for us is boundless and eternal. Living in light of Psalm 118:1 means actively seeking opportunities to express gratitude, not just for what God does, but for who He is, fostering a deeper relationship of trust and adoration.
Questions for Reflection
FAQ
What is the significance of the phrase "his mercy endureth for ever"?
The phrase "his mercy endureth for ever" (כִּי לְעוֹלָם חַסְדּוֹ, ki l'olam chêçêdô) is a crucial theological refrain found throughout the Hallel psalms and other parts of Scripture (Psalm 136 famously repeats it 26 times). "Mercy" here translates the Hebrew word chêçêd (H2617), which is far richer than mere pity. It denotes God's loyal love, steadfast kindness, covenant faithfulness, and unfailing grace. The addition of "for ever" (H5769, ʻôwlâm) emphasizes the eternal, unchanging, and reliable nature of this divine attribute. It signifies that God's commitment to His people, His promises, and His redemptive plan is perpetual and unwavering. This provides profound assurance and security, highlighting that God's love is not conditional or temporary but an everlasting foundation for hope and trust, regardless of human failing or historical challenges.
Why is thanksgiving commanded in this verse? Is it not a natural response?
While thanksgiving can be a natural response to blessing, the imperative "O give thanks" (הוֹדוּ, hodu) in Psalm 118:1 elevates it beyond a mere feeling to a commanded act of worship. It underscores that thanksgiving is a fundamental duty and privilege for those who recognize God's goodness and enduring mercy. In a world prone to forgetfulness and ingratitude, this command serves as a perpetual reminder to intentionally acknowledge God's character and His mighty deeds. It is a call to actively reorient one's perspective, shifting focus from self or circumstances to the immutable nature of God. This commanded thanksgiving is not for God's benefit (as if He needs our praise), but for ours, as it fosters a deeper relationship with Him, cultivates humility, and aligns our hearts with divine truth, leading to greater peace and joy, as exhorted in Philippians 4:6-7.
Christ-Centered Fulfillment
Psalm 118:1, with its resounding declaration of God's goodness and eternally enduring mercy, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the preeminent expression of God's inherent goodness, embodying divine benevolence in His life, teachings, and miracles (Acts 10:38). More significantly, Christ is the very embodiment of God's eternal chêçêd—His steadfast, covenant-keeping love. The cross of Calvary is the supreme demonstration of this enduring mercy, where God's love was poured out for humanity even "while we were still sinners" (Romans 5:8). The resurrection of Jesus from the dead is the ultimate proof that God's mercy "endureth for ever," triumphing over sin and death and securing eternal life for all who believe (1 Peter 1:3). Furthermore, Psalm 118 itself is deeply messianic, famously proclaiming the "stone the builders rejected" who became the cornerstone (Psalm 118:22), a verse directly applied to Christ by Peter in Acts 4:11. Therefore, when we "give thanks unto the LORD; for he is good: because his mercy endureth for ever," we are ultimately giving thanks for the saving work of Christ, through whom God's goodness and eternal mercy are fully revealed and made accessible to all humanity (John 3:16).