October 15, 2024
I will not trust in man. I will not trust in princes.
Psalm 118
Jenn Hess
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 118:8-9
It is better to take refuge in the LORD
than to trust in man.
It is better to take refuge in the LORD
than to trust in princes.
Psalm 118
His Steadfast Love Endures Forever
1
Oh give thanks to the LORD, for he is good;
for his steadfast love endures forever!
2
Let Israel say,
“His steadfast love endures forever.”
3
Let the house of Aaron say,
“His steadfast love endures forever.”
4
Let those who fear the LORD say,
“His steadfast love endures forever.”
5
Out of my distress I called on the LORD;
the LORD answered me and set me free.
6
The LORD is on my side; I will not fear.
What can man do to me?
7
The LORD is on my side as my helper;
I shall look in triumph on those who hate me.
8
It is better to take refuge in the LORD
than to trust in man.
9
It is better to take refuge in the LORD
than to trust in princes.
10
All nations surrounded me;
in the name of the LORD I cut them off!
11
They surrounded me, surrounded me on every side;
in the name of the LORD I cut them off!
12
They surrounded me like bees;
they went out like a fire among thorns;
in the name of the LORD I cut them off!
13
I was pushed hard,
1
118:13
Hebrew You (that is, the enemy) pushed me hard
so that I was falling,
but the LORD helped me.
14
The LORD is my strength and my song;
he has become my salvation.
15
Glad songs of salvation
are in the tents of the righteous:
“The right hand of the LORD does valiantly,
16
the right hand of the LORD exalts,
the right hand of the LORD does valiantly!”
17
I shall not die, but I shall live,
and recount the deeds of the LORD.
18
The LORD has disciplined me severely,
but he has not given me over to death.
19
Open to me the gates of righteousness,
that I may enter through them
and give thanks to the LORD.
20
This is the gate of the LORD;
the righteous shall enter through it.
21
I thank you that you have answered me
and have become my salvation.
22
The stone that the builders rejected
has become the cornerstone.
2
118:22
Hebrew the head of the corner
23
This is the LORD's doing;
it is marvelous in our eyes.
24
This is the day that the LORD has made;
let us rejoice and be glad in it.
25
Save us, we pray, O LORD!
O LORD, we pray, give us success!
26
Blessed is he who comes in the name of the LORD!
We bless you from the house of the LORD.
27
The LORD is God,
and he has made his light to shine upon us.
Bind the festal sacrifice with cords,
up to the horns of the altar!
28
You are my God, and I will give thanks to you;
you are my God; I will extol you.
29
Oh give thanks to the LORD, for he is good;
for his steadfast love endures forever!
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Cornerstone
The cornerstone (118:22) is the large shaped stone at the corner of the building’s foundation. It is essential to a structure’s stability. Several NT writers compared Jesus Christ to a cornerstone (e.g., Matt. 21:42; Eph. 2:20; 1 Pet. 2:4–8).
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 118:1–4 The opening section calls on the congregation to give thanks to the LORD, for he is good (full of generosity; see 23:6; 25:7–8). Each group mentioned should recite this marvelous truth: God’s steadfast love endures forever. (See Psalm 136 for a similar repetition of this phrase.)
Ps. 118:8–9 The experiences of God’s help show that it is better to take refuge in the LORD (see note on 31:1–2; see 62:8) than to trust in man, particularly in princes (that is, in merely human power, which the enemies of 118:7 seem to trust in; see 146:3).
Ps. 118:10–13 This section recalls a particular battle. All nations surrounded me (when they should have joined me in worship; see 117:1). They would have killed me, but the LORD helped me, and in the name of the LORD (that is, acting as his representative) I cut them off.
Ps. 118:17–18 The experience of deliverance leads the psalmist to say, I shall not die, but I shall live. God extends life so that I might recount the deeds of the LORD.
Ps. 118:19–21 The gates of righteousness are the gates of the temple, through which the worshipers enter.
Fact: Cornerstone
The cornerstone (118:22) is the large shaped stone at the corner of the building’s foundation. It is essential to a structure’s stability. Several NT writers compared Jesus Christ to a cornerstone (e.g., Matt. 21:42; Eph. 2:20; 1 Pet. 2:4–8).
Ps. 118:22–23 The cornerstone is probably the large stone at the corner of the temple’s foundation (see Isa. 28:16). The psalm compares Israel to such a stone. The world’s great powers had thought little of Israel, but God had chosen his people to be the cornerstone of his great plan for the world. This is the LORD’s doing; it is not a mere human accomplishment.
Ps. 118:25 Save us, we pray. See vv. 14–15, 21; and note on 3:2.
Ps. 118:26 Blessed is he who comes in the name of the LORD! See Matt. 21:9; Mark 11:9; Luke 19:38; John 12:13.
Psalm Ps. 118. This joyful psalm calls on all of God’s people to praise the Lord for his steadfast love (vv. 1–4). It then moves to what seems to be a personal testimony of God’s rescue from distress (vv. 5–18), and then to a worship service at the Lord’s house, which involves the whole people again (vv. 19–29). The psalm describes a festive procession into Jerusalem after some great deliverance. It was the last psalm Jesus sang at the Last Supper with his disciples before they left for Gethsemane (Matt. 26:30). The “I” giving the personal testimony identifies himself with the trials of the whole people. God’s many acts of deliverance show that his “steadfast love endures forever” and is not limited to one generation.
Ps. 118:28–29 See note on vv. 1–4.
S3:203 Psalm 118
Listen NowDive Deeper | Psalm 118
This is a psalm of praise that completes the Passover celebration in Jewish tradition. Used as a hymn commemorating God's rescue of the Israelites from Egypt, Psalm118:25-26 is quoted as Jesus rode into Jerusalem (Matthew 21:9; Mark 11:9; Luke 19:38; John 12:13). Jesus and His disciples likely sang this psalm at the conclusion of the last supper. Psalm 118 is a recognition of God's saving hand in the midst of persecution and danger, echoed through Scripture and tradition as a reminder of His powerful love.
The Lord is present throughout each piece of this passage. First, we read about God's love and protection and instructions for all of His people to remember this love. Then, the psalmist describes the circumstances of his trials—he is surrounded by enemies and pushed to the brink of death, and the only way he claimed victory was in the name of the Lord. The description of God as a helper in Psalm 118:7 is backed up by His actions in Psalm 118:10-13. The author isn't giving God unearned praise, but understanding that, regardless of human efforts, the Lord is the one who ordains victory.
The rest of the psalm celebrates God's salvation and wraps up with a repeated recognition of His love. The love described as "steadfast" in Psalm 118:1-4 is exemplified in the praise of God's work in Psalm 118:15-24. His love is not passive or mild, but active, strong, and life-giving.
God doesn't just instruct us to trust Him. He shows us why we can. He is not a God of empty promises. We can rejoice and be glad (Psalm 118:24) in our circumstances because of the work God has done to sustain us. We can know that it is better to take refuge in the Lord (Psalm 118:8-9) because He demonstrated His love by leading His people out of Israel, by sending His Son to die on our behalf, and by giving us His Word to sustain us through trials. Let's respond with the same praise and trust we see in this psalm.
This month's memory verse
Whoever walks in integrity walks securely,
but he who makes his ways crooked will be found out.
– Proverbs 10:9
Discussion Questions
1. In what ways do you find yourself trusting in man instead of God? In what ways are you trusting yourself instead of God?
2. What difficult circumstances, like the enemies surrounding the writer of this psalm, has God brought you through? How can you recognize His hand in your victory?
3. The author vows to respond to his salvation by recounting the deeds of the Lord (Psalm 118:17). How can you recount God's work in your life to share His love with those around you?
4. Psalm 118:26 is referenced as Jesus comes to the place of His death and resurrection in the Gospels. What connections can be drawn between the story of salvation through Jesus and the story of salvation in this psalm?
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