the barren woman ... house--literally, "the barren of the house," so that the supplied words may be omitted.
Psalm 114
Psa 114:1-8. The writer briefly and beautifully celebrates God's former care of His people, to whose benefit nature was miraculously made to contribute
1-4. of strange language--(compare [Psa 81:5]).
5-8. The questions place the implied answers in a more striking form.
Psalm 115
Psa 115:1-18. The Psalmist prays that God would vindicate His glory, which is contrasted with the vanity of idols, while the folly of their worshippers is contrasted with the trust of God's people, who are encouraged to its exercise and to unite in the praise which it occasions
1-3. The vindication of God's mercy and faithfulness ([Psa 25:10]; ) is the "glory" of His "name," which is desired to be illustrated in the deliverance of His people, as the implied mode of its manifestation. In view of the taunts of the heathen, faith in His dominion as enthroned in the heaven ([Psa 2:4]; ) is avowed.
4-7. (Compare Is 40:18-20; 44:9-20).
8. every one that trusteth--they who trust, whether makers or not.
9-13. The repetitions imply earnestness.
14. Opposed to the decrease pending and during the captivity.
15-17. They were not only God's peculiar people, but as living inhabitants of earth, assigned the work of His praise as monuments of divine power, wisdom, and goodness.
18. Hence let us fulfil the purpose of our creation, and evermore show forth His praise.
Psalm 116
Psa 116:1-19. The writer celebrates the deliverance from extreme perils by which he was favored, and pledges grateful and pious public acknowledgments
1-2. A truly grateful love will be evinced by acts of worship, which calling on God expresses ([Psa 116:13]; [Psa 55:16]; ; compare [Psa 17:6]; ).
3-4. For similar figures for distress see [Psa 18:4], .
gat hold upon me--Another sense ("found") of the same word follows, as we speak of disease finding us, and of our finding or catching disease.
5-8. The relief which he asked is the result not of his merit, but of God's known pity and tenderness, which is acknowledged in assuring himself (his "soul," [Psa 11:1]; ) of rest and peace. All calamities [Psa 116:8] are represented by death, tears, and falling of the feet ([Psa 56:13]).
9. walk before the Lord--act, or live under His favor and guidance ([Ge 17:1]; [Psa 61:7]).
land of the living--([Psa 27:13]).
10-11. Confidence in God opposed to distrust of men, as not reliable ([Psa 68:8], ). He speaks from an experience of the result of his faith.
12-14. These are modes of expressing acts of worship (compare [Psa 116:4]; [Psa 50:14]; [Jon 2:9]).
15-16. By the plea of being a homeborn servant, he intimates his claim on God's covenant love to His people.
17-19. An ampler declaration of his purpose, designating the place, the Lord's house, or earthly residence in Jerusalem.
Psalm 117
[Psa 117:1], 2. This may be regarded as a doxology, suitable to be appended to any Psalm of similar character, and prophetical of the prevalence of God's grace in the world, in which aspect Paul quotes it ([Ro 15:11]; compare [Psa 47:2]; ).
2. is great toward us--literally, "prevailed over" or "protected us."
Psalm 118
Psa 118:1-29. After invoking others to unite in praise, the writer celebrates God's protecting and delivering care towards him, and then represents himself and the people of God as entering the sanctuary and uniting in solemn praise, with prayer for a continued blessing. Whether composed by David on his accession to power, or by some later writer in memory of the restoration from Babylon, its tone is joyful and trusting, and, in describing the fortune and destiny of the Jewish Church and its visible head, it is typically prophetical of the Christian Church and her greater and invisible Head
1-4. The trine repetitions are emphatic (compare Psa 118:10-12, 15, 16; , ).
Let ... say--Oh! that Israel may say.
now--as in [Psa 115:2]; so in [Psa 118:3], . After "now say" supply "give thanks."
that his mercy--or, "for His mercy."
5. distress--literally, "straits," to which "large place" corresponds, as in [Psa 4:1]; .
6-7. Men are helpless to hurt him, if God be with him ([Psa 56:9]), and, if enemies, they will be vanquished ([Psa 54:7]).
8-9. Even the most powerful men are less to be trusted than God.
10-12. Though as numerous and irritating as bees [Psa 118:12], by God's help his enemies would be destroyed.
13-16. The enemy is triumphantly addressed as if present.
17-18. He would live, because confident his life would be for God's glory.
19-21. Whether an actual or figurative entrance into God's house be meant, the purpose of solemn praise is intimated, in which only the righteous would or could engage.
22-23. These words are applied by Christ ([Mt 21:42]) to Himself, as the foundation of the Church (compare [Ac 4:11]; [Ep 2:20]; [1Pe 2:4], ). It may here denote God's wondrous exaltation to power and influence of him whom the rulers of the nation despised. Whether (see on [Psa 118:1]) David or Zerubbabel (compare [Hag 2:2]; [Zec 4:7-10]) be primarily meant, there is here typically represented God's more wonderful doings in exalting Christ, crucified as an impostor, to be the Prince and Saviour and Head of His Church.
24. This is the day--or period distinguished by God's favor of all others.
25. Save now--Hebrew, "Hosanna" (compare [Psa 115:2], &c., as to now) a form of prayer ([Psa 20:9]), since, in our use, of praise.