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Commentary on Psalms 118 verses 1–18
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.
The injuries and punishments of persecutions are not to be feared, because the Lord is greater in protecting than the devil in assaulting. John in his epistle approves, saying, “Greater is he who is in you than he who is in the world.” Likewise in Psalm 117 [LXX]: “I shall not fear what people do to me; the Lord is my helper.” And again: “Those are strong in chariots, these in horses, but we, in the name of our God. They with their feet bound have fallen, but we are risen up and stand erect.”
And how should Christ, who said to Abraham, “Fear not, for I am with you,” and encouraged Moses against Pharaoh and said to the son of Nun, “Be strong and of a good courage,” himself be terrified before Herod and Pilate? Furthermore, did he who helps others overcome fear (for “the Lord,” says Scripture, “is on my side, I will not fear what people shall do to me”), fear governors, who are mortals? Was he who himself encountered death terrified of death? Is it not both unseemly and irreligious to say that he was terrified of death or hades, whom the keepers of the gates of hades saw and shuddered? But if, as you would maintain, the Word was afraid, wherefore, when he spoke long before of the conspiracy of the Jews, did he not flee, no, said when actually sought, “I am he,” for he could have avoided death, as he said, “I have power to lay down my life, and I have power to take it again”; and “No one takes it from me.”
The Lord is my helper: therefore shall I despise mine enemies
A brother asked an old man, “What shall a man do in every temptation that comes on him and in every thought sent by the enemy?” He replied, “He must weep in the sight of the goodness of God, that he may aid and assist him. For it is written, ‘The Lord is with me to help me, and I shall avenge myself upon my foes.’ ”
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SUMMARY
Psalms 118:7 stands as a powerful declaration of the psalmist's unwavering trust and confident expectation in the Lord's active and personal intervention. It articulates a profound conviction that God not only serves as a formidable ally but also orchestrates and empowers human assistance, ensuring ultimate vindication and triumph over all adversaries. This verse encapsulates the psalmist's assured anticipation of witnessing divine justice prevail against those who oppose God's purposes and His faithful people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 118:7 employs several powerful literary devices to convey its profound message of divine assurance. The most prominent is Parallelism, specifically a cause-and-effect relationship, where God's active support ("The LORD taketh my part") directly leads to the psalmist's assured vindication ("therefore shall I see... upon them that hate me"). This structure reinforces the direct and undeniable link between divine action and the human experience of triumph. There is also an element of Anthropomorphism in "The LORD taketh my part," portraying God in human-like terms as an ally who stands beside the psalmist in conflict, emphasizing His personal and relational involvement. The phrase "them that hate me" uses Synecdoche or Metonymy to represent all forms of opposition and adversity, whether personal or national, that the psalmist faces. The overall tone is one of profound Assurance and Triumphalism, a confident declaration of victory rooted in faith rather than sight, which serves to inspire similar trust in the reader.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 118:7 is a profound theological statement on God's active sovereignty and His unwavering commitment to His people. It affirms that the Lord is not a distant, passive deity but an intimately involved, personal champion who actively intervenes in the affairs of individuals and nations. This verse underscores the biblical theme of divine faithfulness, demonstrating that God hears the cries of His distressed servants and acts decisively to bring about their deliverance and vindication. It speaks to the ultimate triumph of righteousness over evil, assuring believers that despite present opposition, God's justice will ultimately prevail. The psalmist's confidence serves as a model for all who face adversity, encouraging absolute trust in the Lord's protective hand and His ultimate plan for their good.
REFLECTION AND APPLICATION
Psalms 118:7 offers immense encouragement and practical guidance for believers navigating the complexities and challenges of life. In moments of overwhelming opposition, injustice, or personal struggle, this verse serves as a powerful anchor, reminding us that the omnipotent Lord is not only aware of our plight but is actively engaged on our behalf. It calls us to shift our focus from the magnitude of our adversaries to the supremacy of our divine Ally. This passage fosters a spirit of bold faith, urging us to lean into God's strength rather than our own limited resources or the unreliable support of others. It cultivates patience and perseverance, assuring us that while vindication may not be immediate, God's perfect timing and methods will ultimately bring about His righteous will, allowing us to witness His triumph over all forms of adversity, whether spiritual or temporal. This confidence transforms fear into expectant hope, empowering us to stand firm in the face of hostility, knowing that our ultimate defender and champion is the Lord Himself.
Questions for Reflection
FAQ
Does "my desire" in Psalms 118:7 imply a desire for revenge?
Answer: While the KJV includes the bracketed "my desire," the original Hebrew more literally states, "I shall see upon them that hate me." This phrase, in its biblical context, is not primarily about personal revenge or a malicious desire for the suffering of enemies. Instead, it speaks to the psalmist's confident expectation of witnessing God's justice and vindication. In ancient Israel, the defeat of enemies was often seen as a public demonstration of God's righteousness and faithfulness to His covenant people. It signifies the triumph of God's purposes over those who oppose them, and the ultimate establishment of His kingdom. The psalmist desires to see God's glory manifested through the defeat of unrighteous opposition, aligning with the broader biblical theme of God bringing justice to the oppressed and humbling the proud. This is a desire for divine order and righteousness to prevail, not personal retribution.
Who are "them that help me" in this verse, and how does God "take their part"?
Answer: "Them that help me" refers to any human allies, supporters, or resources that the psalmist might have had. However, the verse emphasizes that God is the primary agent, working with or through these human helpers. It's not that God merely joins human efforts, but rather that He is the ultimate source of strength and effectiveness for any assistance received. God "takes their part" by empowering them, guiding their actions, and ensuring that their efforts, when aligned with His will, contribute to the psalmist's ultimate deliverance. This highlights God's sovereign control, where even human agency is ultimately orchestrated or enabled by His divine hand. It reinforces the idea that while human support is welcome, true victory comes from the Lord's active involvement.
CHRIST-CENTERED FULFILLMENT
Psalms 118:7 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The psalmist's declaration, "The LORD taketh my part," resonates deeply with the New Testament revelation of God's unwavering commitment to His Son and, by extension, to all who are "in Christ." Jesus, during His earthly ministry, faced unparalleled hatred and opposition from those who rejected His divine claims and redemptive mission. Yet, the Father consistently "took His part," empowering Him through the Spirit and ultimately raising Him from the dead. The resurrection of Christ is the supreme demonstration of God seeing "His desire" upon His enemies—death, sin, and Satan—triumphing over them decisively. As Colossians 2:15 declares, Christ "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him." For believers, being united with Christ means sharing in this divine partnership and ultimate victory. Just as God was "for" Christ, He is "for us" (Romans 8:31), ensuring our ultimate vindication and triumph over spiritual adversaries through the power of His resurrection. Our confidence, like the psalmist's, is rooted not in our own strength or human alliances, but in the finished work of the Lamb of God and the ongoing advocacy of our Great High Priest who ever lives to make intercession for us (Hebrews 7:25).