Psalms 118:2

Translation
King James Version
Let Israel now say, that his mercy endureth for ever.
Ask
KJV (with Strong's)
Let Israel H3478 now say H559, that his mercy H2617 endureth for ever H5769.
Ask
Complete Jewish Bible
Now let Isra'el say, "His grace continues forever."
Ask
Berean Standard Bible
Let Israel say, “His loving devotion endures forever.”
Ask
American Standard Version
Let Israel now say, That his lovingkindness endureth for ever.
Ask
World English Bible Messianic
Let Israel now say that his loving kindness endures forever.
Ask
Geneva Bible (1599)
Let Israel now say, That his mercy endureth for euer.
Ask
Young's Literal Translation
I pray you, let Israel say, That, to the age is His kindness.
Ask
See also
Psalms 115:9Psalms 115:11Psalms 145:10Psalms 147:19Psalms 147:20Psalms 135:19Psalms 135:20
In the KJVVerse 15,872 of 31,102

Study This Verse

SUMMARY

Psalms 118:2 serves as a profound communal imperative, urging the nation of Israel to vocalize a foundational truth about God: His unwavering mercy endures eternally. This verse powerfully reinforces the opening declaration of the psalm, inviting God's covenant people to actively confess and celebrate His steadfast love and faithfulness, acknowledging that His benevolent character is perpetual and immutable across all generations and circumstances.

CONTEXT

  • Literary Context: Psalm 118 stands as the concluding psalm of the "Egyptian Hallel" (Psalms 113-118), a revered collection traditionally recited during significant Jewish festivals like Passover, Pentecost, and Tabernacles. These psalms collectively narrate God's mighty acts of deliverance, His unwavering faithfulness to His covenant, and His sovereign power over all creation. Verse 2 functions as a direct, communal affirmation of the truth proclaimed in Psalm 118:1: "O give thanks unto the LORD; for he is good: because his mercy endureth for ever." This immediate repetition and the call to "now say" underscores the central theme of God's steadfast love (chesed) and its eternal nature, transitioning from a general exhortation to a specific, collective declaration by Israel. The psalm then broadens this call to include the house of Aaron and those who fear the Lord, building a crescendo of corporate praise and thanksgiving.
  • Historical & Cultural Context: The backdrop for Psalm 118 is likely one of national deliverance or communal worship, possibly a liturgical celebration following a significant victory or a regular Temple feast. In ancient Israel, communal confession and praise were not merely intellectual exercises but vital expressions of their covenant relationship with Yahweh. The act of "saying" or vocalizing these truths was a profound act of public worship, reinforcing collective identity, deepening trust in God, and ensuring the transmission of divine truths to succeeding generations. Such declarations served as a powerful reminder of God's past interventions and a source of assurance for future faithfulness, deeply embedded in the ritual and communal life of the Israelite people. This public affirmation of God's character was a cornerstone of their religious and cultural identity, fostering unity and resilience.
  • Key Themes: The primary theme of Psalms 118:2, echoing Psalm 118:1, is the enduring mercy of God. This "mercy" is the Hebrew chêçêd, a rich theological term encompassing loyal love, covenant faithfulness, steadfast kindness, and enduring grace. It speaks to God's unwavering commitment to His people, a love that is not fleeting but eternal, forming the secure foundation for Israel's faith and hope. Closely related is the theme of communal affirmation and confession. The imperative "Let Israel now say" highlights the importance of an active, vocal, and collective acknowledgment of this truth. It emphasizes that faith is not merely an internal belief but also an outward, shared declaration, which strengthens the community's identity and reinforces their trust in God's covenant promises. This call to declare God's eternal chêçêd underscores His divine faithfulness, demonstrating that His steadfast love is the immutable basis for all His dealings with His people, assuring them of His perpetual presence and provision.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Israel (Hebrew, Yisrâʼêl', H3478): This refers to the chosen people of God, the descendants of Jacob, who received this name after wrestling with God (Genesis 32:28). The call is specifically directed to the nation, emphasizing their unique covenant relationship with Yahweh and their corporate identity as witnesses to His character. It is a collective invitation, not merely an individual one, underscoring the communal nature of worship and confession.
  • Mercy (Hebrew, chêçêd', H2617): This is one of the most profound theological terms in the Old Testament. Chêçêd is far more than mere pity or compassion; it denotes God's loyal love, covenant faithfulness, steadfast kindness, and enduring grace. It describes a deep, relational commitment that is unwavering, even when Israel is unfaithful. It is the active expression of God's covenant loyalty, demonstrating His commitment to His promises and His people, serving as the bedrock of their relationship.
  • For ever (Hebrew, ʻôwlâm', H5769): This phrase emphasizes the eternal, unchanging, and perpetual nature of God's chêçêd. Derived from a root meaning "concealed" or "vanishing point," it signifies time without end, stretching into both the past and future. It assures believers that God's mercy is not temporary or contingent upon human performance, but is an intrinsic and everlasting attribute of His being, providing a secure and immutable foundation for faith and hope.

Verse Breakdown

  • "Let Israel now say": This is an imperative, a direct command or exhortation, signaling a call to active, vocal participation. The inclusion of "now" (implied in the Hebrew context) urges an immediate, present, and collective declaration, transforming internal belief into public confession and praise. It highlights the importance of a living, dynamic faith expressed outwardly.
  • "that his mercy": This clause identifies the specific object of the declaration – God's chêçêd. It shifts the focus from the act of saying to the divine attribute being affirmed. The possessive "his" clearly attributes this enduring quality to the Lord, whose inherent goodness was declared in the preceding verse, connecting His character to His actions.
  • "[endureth] for ever": This final clause articulates the eternal duration of God's mercy. The verb "endureth" is supplied in the KJV, but the Hebrew phrase ʻôwlâm inherently conveys the sense of "forever," "eternally," or "perpetually." It underscores the unchanging, limitless, and perpetual nature of God's loyal love, providing ultimate security and hope for His people through all generations.

Literary Devices

Psalms 118:2 employs several literary devices to convey its powerful message. The most prominent is the Imperative Mood in "Let Israel now say," which serves as a direct command, urging active participation and communal confession. This creates a sense of urgency and shared responsibility in affirming divine truth. Repetition is also key, as this verse directly echoes the phrase "his mercy endureth for ever" from Psalm 118:1, emphasizing its central importance and embedding it firmly in the minds of the worshippers. The psalm also uses Apostrophe or direct address by calling out to "Israel," creating an intimate and personal connection with the intended audience, summoning them to respond. The act of "saying" itself highlights Affirmation or Confession, underscoring that faith is not merely internal belief but an outward, vocal declaration, strengthening both individual and corporate identity in God. Finally, the phrase "for ever" serves as a powerful Emphasis, stressing the boundless and eternal nature of God's mercy, ensuring that its steadfastness is fully appreciated and relied upon.

THEOLOGICAL AND THEMATIC CONNECTIONS

The declaration in Psalms 118:2, that God's mercy "endureth for ever," is a cornerstone of biblical theology. It speaks to the immutability of God's character, asserting that His loyal love (chêçêd) is not subject to change, human failing, or the passage of time. This eternal mercy is the bedrock of His covenant relationship with humanity, forming the basis for salvation, forgiveness, and enduring hope. It assures believers that God's faithfulness is unwavering, providing a secure foundation in a world of constant flux. This truth is not merely a theological concept but a lived reality, intended to be continually confessed and celebrated, fostering a deep sense of gratitude and trust in the divine.

REFLECTION AND APPLICATION

For believers today, Psalms 118:2 serves as a timeless call to continually acknowledge and declare God's unchanging mercy. In a world characterized by uncertainty, fleeting loyalties, and shifting circumstances, the steadfastness of God's love offers profound comfort, unwavering hope, and an anchor for the soul. We are invited not only to intellectually assent to this truth but to actively embody it through vocal praise, heartfelt testimony, and a life lived in gratitude. Just as ancient Israel was called to remember God's past deliverances and His enduring chêçêd, we too are encouraged to reflect on how God's mercy has sustained us through trials and triumphs, building our confidence in His continued provision and everlasting care. This verse fosters a spirit of profound gratitude and cultivates a posture of unwavering trust, knowing that God's faithful love will never fail, empowering us to live boldly in His grace and to extend that same mercy to others, becoming channels of His enduring kindness in the world.

Questions for Reflection

  • How does vocalizing God's eternal mercy, rather than just believing it, strengthen your personal faith and your connection to the community of believers?
  • In what specific ways have you experienced God's enduring chêçêd (loyal love and faithfulness) in your life, especially during challenging times?
  • How can we, as the church, collectively declare God's mercy in a world that often feels devoid of hope, and what impact might such a declaration have on our communities?

FAQ

Why is it important for Israel to "say" this truth, rather than just believe it?

Answer: The imperative "Let Israel now say" emphasizes the critical importance of public confession and communal affirmation. Belief, while foundational, is often made manifest and strengthened through vocal declaration. For ancient Israel, saying this truth reinforced their corporate identity as God's covenant people, served as a powerful act of worship, and was a means of teaching and reminding future generations of God's unchanging character. It transformed an internal conviction into a shared, external reality, fostering unity and overcoming doubt. This principle resonates with the New Testament emphasis on confession, as seen in Romans 10:9-10, where believing in one's heart is linked to confessing with one's mouth for salvation.

Is God's mercy only for Israel, or does it extend to all people?

Answer: While Psalms 118:2 is addressed specifically to Israel, the nature of God's mercy (chêçêd) is universal in its ultimate offer, though specific in its covenant application to Israel in the Old Testament. The Old Testament often speaks of God's goodness extending to all creation (Psalm 145:9), but His covenant faithfulness was uniquely demonstrated to Israel. However, the New Testament reveals the ultimate and universal extension of God's mercy through Jesus Christ. Through Christ, God's enduring mercy is made available to all who believe, Jew and Gentile alike, fulfilling the promises made to Abraham that through his seed all nations would be blessed (Galatians 3:8). Therefore, while rooted in Israel's experience, the truth of God's enduring mercy is a universal hope for all humanity, as wonderfully articulated in John 3:16.

How does "mercy" relate to "goodness" as mentioned in Psalm 118:1?

Answer: In Psalm 118:1, it states, "O give thanks unto the LORD; for he is good: because his mercy endureth for ever." Here, "goodness" refers to God's inherent, benevolent nature and character. It is who He is—His intrinsic moral excellence and perfect disposition. "Mercy" (chêçêd), on the other hand, is the active, relational expression of that goodness, particularly His loyal love and covenant faithfulness towards His creation, especially those in covenant with Him. God's goodness is the divine source, and His mercy is the stream that flows from it, demonstrating His commitment to His promises and His people. They are deeply intertwined attributes of His divine character, with mercy being the enduring manifestation of His inherent goodness in action.

CHRIST-CENTERED FULFILLMENT

Psalms 118:2, with its resounding declaration that God's mercy "endureth for ever," finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The New Testament writers frequently quote or allude to Psalm 118, particularly in relation to Christ's triumphal entry and His rejection by the religious leaders, identifying Him as the "stone the builders rejected" who became the cornerstone (Psalm 118:22). Jesus Himself is the embodiment of God's eternal chêçêd, the loyal love and covenant faithfulness that the psalm celebrates. His incarnation is the supreme act of God's mercy reaching down to humanity (John 1:14), and His sacrificial death on the cross is the ultimate demonstration of that enduring love, providing redemption and reconciliation for all who believe (Ephesians 2:4-5). Through Christ, the New Covenant is established, extending God's promised mercy not only to Israel but to Gentiles as well, fulfilling the ancient prophecies (Luke 1:50). His resurrection from the dead is the definitive proof that God's mercy truly "endures forever," guaranteeing eternal life and access to the "throne of grace" for all who trust in Him (Hebrews 4:16). Thus, the ancient call for Israel to declare God's eternal mercy is now echoed by the church, which proclaims that this mercy is fully revealed and eternally secured in Jesus Christ, the Lamb of God who takes away the sin of the world (John 1:29).

Copy as

Commentary on Psalms 118 verses 1–18

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–18. Public domain.
Copy as
Augustine of HippoAD 430
Exposition on Psalm 118
"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]
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Psalms 118:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.