Verse-by-Verse Bible Commentary
Psalms 117:1

Clarke's Commentary

PSALM CXVII

The psalmist calls upon the nations of the world to praise the

Lord for his mercy and kindness, and for the fulfilment of his

promises, 1, 2.

NOTES ON PSALM CXVII

This is the shortest Psalm in the whole collection; it is written as a part of the preceding in thirty-two of Kennicott's and De Rossi's MSS., and is found thus printed in some ancient editions. The whole Psalm is omitted in one of Kennicott's and in two of De Rossi's MSS. It celebrates the redemption from the Babylonish captivity, the grand type of the redemption of the world by our Lord Jesus.

The Syriac says: "It was spoken concerning Ananias and his followers when they came out of the furnace; but it also foretells the vocation of the Gentiles by the preaching of the Gospel." In this way St. Paul applies it, Romans 15:11.

Verse Psalms 117:1. O praise the Lord, all ye nations — Let all the Gentiles praise him, for he provides for their eternal salvation.

Praise him, all ye people. — All ye Jews, praise him; for ye have long been his peculiar people. And while he sends his Son to be a light to the Gentiles, he sends him also to be the glory of his people Israel.

Bridgeway Bible Commentary

Psalms 115-117 Saved from death

God was always faithful to Israel, though the Israelites were often unfaithful to him. Their sins brought God’s punishment upon them, causing their pagan neighbours to mock them with the accusation that their God was unable to help them and had deserted them (115:1-2). The Israelites reply that their God is alive and in full control. The pagan gods, by contrast, are useless, and the reason they are useless is that they are lifeless. Those who trust in them will achieve nothing (3-8).
Israel’s people will therefore trust in God for help and protection (9-11). They know that he will bless them and their descendants after them, for he is the almighty Creator (12-15). He has given the earth to humankind as a dwelling place, but has limited the number of years that each person may live on it. Therefore, God’s people should make sure that they fill their few short years with praise to him (16-18).

In Psalms 116:0 an individual worshipper brings a sacrifice to God to pay his vows and offer thanks (see v. 17-18). Before offering his sacrifice, he pauses to think quietly on the great mercy and love of God. As he does so, he finds that his own love towards God increases, particularly when he recalls how God has answered his prayers and saved his life (116:1-4). He has personally experienced God’s compassion and goodness (5-7). When he was unable to help himself and when so-called friends proved useless, he still trusted God. He prayed, and God gave him new life (8-11). He will now publicly thank God by offering prayers and sacrifices in fulfilment of his vow (12-14). He sees how highly God values the life of the believer. God does not allow him to die, as if death is a thing of no importance in God’s sight. God preserves him alive, and for this he offers overflowing thanks (15-19).

God’s loyal love to Israel should cause his people to spread the good news of his love to other nations. This, in turn, will cause the people of those nations to bring their praise to him (117:1-2).

Coffman's Commentaries on the Bible

“O praise Jehovah, all ye nations; Laud him all, ye peoples. For his lovingkindness is great toward us; And the truth of Jehovah endureth forever. Praise ye Jehovah (Hallelujah).”

Psalms 117:1-2 in the King James Version

“O praise the Lord, all ye nations, praise him all ye people. For his merciful kindness is great toward us; and the truth of the Lord endureth forever. Praise ye the Lord.”

This is by far the superior rendition and is the one set to music in the hymn cited above.

It is a source of great joy to this writer to note that such artificial names for the Lord as “Yahweh,” “Jajve,” and “Jehovah” have gone forever out of style. The RSV ignores those names altogether, and that is one of the great superiorities of the RSV. Such names carry with them the offensive odor of the radical criticism of the Bible which had an ascendancy during the first half of the current century. Not one of them is in the Greek or Hebrew texts of the Bible. It may be noted that in this commentary, we have generally ignored (where possible) those manmade names of the Lord.

THE PSALM IS MESSIANIC

“All nations are invited to worship Yahweh (the Lord), who has revealed his power and faithfulness to Israel. The Psalm is Messianic in the general sense that it contemplates the union of all nations in the sole worship of the one and only God. On account of its brevity, but with no solid reason, many manuscripts combine it with the preceding or following Psalms.”W. E. Addis, p. 392. Leupold also observed that:

The Psalm may rightly be called Messianic, because the time did come when the Gentile religions had collapsed because of their very emptiness. The coming of the Messiah was timed to coincide with that collapse; and it was in the Messianic age when the thing here envisioned in this Psalm began to be fulfilled. In this sense Paul quoted verse 1 of this Psalm in Romans 15:11.H. C. Leupold, p. 809.

The great point in this psalm was pointed out by Kidner, who referred to it as “surprising.” “The matter for the rejoicing (on the part of the Gentiles) is God’s goodness toward `us,’Derek Kidner, Vol. II, p. 412. the `us’ here being a reference to “us Israelites.” This is one of the most significant things in the whole Bible. “Thus the acts of God toward Israel (us) are of world significance.”The New Bible Commentary, Revised, p. 525.

All of God’s dealings with ancient Israel were related absolutely to the salvation of all men “in Jesus Christ.” From the very beginning, when God called Abraham, he stated on that occasion that the divine purpose encompassed the blessing of “all the families of the earth” (Genesis 12:3) in the Seed Singular, which is Jesus Christ (Galatians 3:16). Thus, the salvation to be enjoyed eventually by all nations (Gentiles) was literally because of God’s providential choice and guidance of the Chosen People throughout the long pre-Christian ages.

If there ever was a scripture that deserved to be set to music and sung continually all over the world, then this psalm also qualifies.

Barnes' Notes on the Whole Bible

O praise the Lord, all ye nations - The idea is that God has a claim to universal worship, and that all the nations of the earth are under obligations to adore him as the true God. He is not the God of the Hebrew people only, but of all people; his praise should be celebrated not merely by one nation, but by all. This is one of the passages in the Old Testament, anticipating what is more fully disclosed in the New Testament, in which the sacred writer extends his vision beyond the narrow boundaries of Judea, and looks to the world, the whole world, as the theater on which the true religion was to be displayed, and for which it was designed. It is language such as would be indited by the Spirit of inspiration on the supposition that the time would come when the barrier between Jews and Gentiles would be broken down, and when all the nations of the earth would be in the possession of the true religion, and would unite in the worship of the same God. This doctrine, however, was not fully made known until the coming of the Redeemer. The announcement of this was made by the Redeemer himself (compare Matthew 8:11; Matthew 12:21; Matthew 28:19); it was the occasion of no small part of the trouble which the Apostle Paul had with his countrymen (compare Acts 13:46; Acts 18:6; Acts 21:21; Acts 22:21; Acts 26:20, Acts 26:23); it was one of the doctrines which Paul especially endeavored to establish, as a great truth of Christianity, that all the barriers between the nations were to be broken down, and the Gospel proclaimed to all people alike, Romans 3:29; Romans 9:24, Romans 9:30; Romans 11:11; Romans 15:9-11, Romans 15:16, Romans 15:18; Galatians 2:2; Ephesians 2:11-18; Ephesians 3:1-9. It is under the gospel that this language becomes especially appropriate.

Praise him, all ye people - People of all lands. The word here rendered “praise” - שׁבח shâbach - means properly to soothe, to still, to restrain - as, for example, billows Psalms 89:9; and then, to praise, as if to soothe with praises - mulcere laudibus, Pacuv. The idea of soothing or mitigating, however, is not necessarily in the word, but it may be understood in the general sense of praise. We may in fact often soothe or appease people - angry, jealous, suspicious people - by skillful flattery or praise - for there are few, even when under the influence of anger or hatred, who may not thus be approached, or who do not value praise and commendation more than they do the indulgence of passion; but we cannot hope thus to appease the anger of God. We approach him to utter our deep sense of his goodness, and our veneration for his character; we do not expect to turn him from anger to love - to make him forget his justice or our sins - by soothing flattery.

Calvin's Commentary on the Bible

1Praise Jehovah, all ye nations. The Holy Spirit having, by the mouth of the prophet, exhorted all nations to celebrate the praises of God’s mercy and faithfulness, Paul, in his Epistle to the Romans, very justly considers this as a prediction respecting the calling of the whole world, (Romans 15:11.) How can unbelievers be qualified for praising God, who, though not entirely destitute of his mercy, yet are insensible of it, and are ignorant of his truth? It would therefore serve no purpose for the prophet to address the heathen nations, unless they were to be gathered together in the unity of the faith with the children of Abraham. There is no ground for the censorious attempting, by their sophistical arguments, to refute the reasoning of Paul. I grant that the Holy Spirit elsewhere calls upon the mountains, rivers, trees, rain, winds, and thunder, to resound the praises of God, because all creation silently proclaims him to be its Maker. It is in a different manner that he is praised by his rational creatures. The reason assigned is, that God’s mercy and truth furnish materials for celebrating his praises. Besides, the prophet does not mean that God shall be praised everywhere by the Gentiles, because the knowledge of his character is confined to a small portion of the land of Judea, but because it was to be spread over the whole world. First, he enjoins God to be praised, because his goodness is increased, or strengthened, for the Hebrew term admits of both meanings. Secondly, because his truth remains steadfast for ever How, then, are those qualified to celebrate his praises, who, with brutal insensibility, pass over his goodness, and shut their ears against his heavenly doctrine?

Smith's Bible Commentary

Beginning with Psalms 113:1-9 , you have what are known as the Hallel psalms, meaning the psalms of praise. Hallel meaning praise in Hebrew, and hallelujah, the hallelujah praise to Yahweh. So these are the psalms of praise, 113 through 118. And they are the songs that were traditionally sung at their holidays or at the feast days. The Feast of Passover, the Feast of Tabernacles, and the Feast of Pentecost, there were traditional psalms that were sung for each of these feasts. And so as we get into these Psa 113:1-9 through 118, these are no doubt psalms that Jesus sang with His disciples. And it's only a shame that cassettes were invented so late. I think it would be absolutely classic to be able to hear Jesus singing with His disciples these Hallel songs.

Now we do read on the night that Jesus was betrayed, when He celebrated the Passover supper with the disciples, it said, "And after they had sung a psalm, they went out to the Mount of Olives" ( Matthew 26:30 ). The psalm that they sang was probably Psalms 118:1-29 , because that is the traditional psalm that is sung at the conclusion of the Passover feast. That, of course, is very interesting because Psalms 118:1-29 is a prophetic psalm of Jesus Christ that was to have its fulfillment that very day, or actually did have its fulfillment that week, just before this took place. And thus, as Jesus was talking to them just before the Passover of the one-hundred-and-eighteenth psalm, it was one that was very uppermost in their mind, because this is one that was always sung at the Passover feast. So it is interesting as you read it to imagine and picture Jesus singing this particular psalm with His disciples.

Tonight we begin with Psalms 117:1-2 , which is the shortest of all the psalms. It is a psalm in which there is celebrated the universal reign of Jesus Christ, who shall come to reign over all the earth.

O Praise the LORD, all ye nations: praise him, all ye people ( Psalms 117:1 ).

So this is the calling forth of universal praise unto Him. Let everyone; it's not just for the nation Israel now, it's for the world, for all people, and the reason for our praise.

For his merciful kindness is great towards us ( Psalms 117:2 ):

Oh, how thankful I am for the kindness with which the Lord deals with me when I am so often wrong. The merciful kindness with which He deals with me. How often I find myself praising the Lord for His merciful kindness, for He has not rewarded us according to our iniquities. But, "As high as the heaven is above the earth, so high is His mercy over them that reverence Him" ( Psalms 103:11 ). Oh, the merciful kindness with which God deals with me in my weaknesses, in my flaws, in my faults. "His merciful kindness is great towards us."

and the truth of the LORD endureth for ever. Praise ye the LORD ( Psalms 117:2 ).

So the Hallel psalm, beautiful little psalm calling forth for universal praise unto Him. "

Dr. Constable's Expository Notes

1. A call for universal worship 117:1

The unknown psalmist summoned all people to praise Yahweh (cf. Romans 15:11). To "laud" (Heb. shavah) means to glorify, to boast about, and to extol.

Dr. Constable's Expository Notes

Psalms 117

This shortest of all the psalms focuses attention on the importance of praising God for two of His most wonderful qualities, namely: His loyal love and His faithfulness. It is a psalm of descriptive praise.

Gill's Exposition of the Whole Bible

O praise the Lord, all ye nations,.... The Lord having chosen, and Christ having redeemed, some out of every kindred, tongue, people, and nation; and the Gospel being sent and preached to all nations, and some of each being called and converted by the Spirit of God; they are excited to praise the Lord, Jehovah, Father, Son and Spirit, for their several acts of divine grace and kindness towards them, in choosing, redeeming, and sanctifying them; and in favouring them with the Gospel, and the ordinances of it, and with his gracious presence in them; and in supplying them with his grace, and giving them a right unto and meetness for eternal glory; for all which praise should be given to the Lord;

praise him, all ye people; ye people of God in the several nations of the world; not the Jews only, but the Gentiles also: the same thing is repeated in different words, for the greater certainty and confirmation of it; that this should be, the work and exercise of the Gentiles in Gospel times, and expresses eagerness and vehemence to stir them up to it. A different word is here used for "praise" than in the former clause; and which is more frequently used in the Chaldee, Syriac, Arabic, and Ethiopic languages; and signifies the celebration of the praises of God with a high voice.

Henry's Complete Commentary on the Bible

      1 O praise the LORD, all ye nations: praise him, all ye people.   2 For his merciful kindness is great toward us: and the truth of the LORD endureth for ever. Praise ye the LORD.

      There is a great deal of gospel in this psalm. The apostle has furnished us with a key to it (Romans 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, Psalms 117:1; Psalms 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 (Daniel 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,Ephesians 3:3; Ephesians 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 (Psalms 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,Matthew 24:14; Mark 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, Jeremiah 13:11. See Revelation 7:9; Revelation 7:10.

      II. The unsearchable riches of gospel-grace, which are to be the matter or our praise, Psalms 117:2; Psalms 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 (Romans 15:8; Romans 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 (Amos 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.