Psalms 118:4

Psa 118:4 Let them now that fear the LORD say, that his mercy [endureth] for ever.

Ver. 4. Let them now that fear the Lord say] See Psa 115:11, and observe that the psalmist beateth upon the το νυν (as doth also the apostle, 2Co 6:2), Now, now, now, saith he; because, for aught we know, it is now or never, today or not at all; the dead praise thee not, Psa 6:5.

That his mercy, &c.] This is the fourth time in four verses, as Psa 136:1-26, in every one of those twenty-six verses; like as a bird that having gotten a note, recordeth it over and over.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Verse 4. That fear the Lord] All sincere penitents and genuine believers. See the notes on Ps 115:9-11.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

The Lord is on my side,.... Or "for me" (s); he was on the side of David, hence all his prosperity and victories, the wonderful things done by him, his exaltation to the throne, and the establishment of it; and so he was on the side of Christ, he was near unto him, at his right hand, to guide, direct, and assist him as man; and he is likewise on the side of his people, to fight their battles for them, to support them under all their afflictions, to supply all their wants, to deliver them from all evil, to carry on the work of grace in their souls, and to bring them to glory, The Targum is,

"the Word of the Lord is for my help.''

I will not fear: what can man do unto me? David did not; he was not afraid of ten thousands of men, no, not of a whole army that encamped against him, God being for him, the strength of his life, and his salvation, Psa 3:6; nor did the Messiah; he was not afraid of Herod when he was told he would kill him; nor of the high priests, Scribes and Pharisees, though he knew he should fall into their hands, and they would deliver him to the Gentiles, to be scourged and crucified; nor of Judas and his band of men, who came to take him; nor of Pilate his judge, who had no power against him but what was given him. Nor have the saints any reason to fear what man can do unto them, when grace is in exercise; for what is man to God, who is but flesh, and that flesh grass? Nor can he do anything without a divine permission; is often frustrated in his attempt; and what he is suffered to do is overruled for good; and the utmost he can do is to kill the body; he cannot destroy the soul, or hinder the happiness of it; see Psa 56:4.

(s) "pro me", Musculus, Michaelis.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Let them now that fear the Lord say ... - Compare Psa 115:11. All that worship God are interested in what God has done for me. It is a manifestation of the divine character which should cheer them. They are called, therefore, to unite with the author of the psalm in praise and thanksgiving, not merely from sympathy with him, but because great truths of religion had been illustrated, in his case, which were of as much importance to them as to him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The Gentile proselytes, whereof there were in David’s time, and were likely to be, greater numbers than formerly had been.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 4. Let them now that fear the LORD say, that his mercy endureth for ever. If there were any throughout the world who did not belong to Israel after the flesh, but nevertheless had a holy fear and lowly reverence of God, the Psalmist calls upon them to unite with him in his thanksgiving, and to do it especially on the occasion of his exaltation to the throne; and this is no more than they would cheerfully agree to do, since every good man in the world is benefited when a true servant of God is placed in a position of honour and influence. The prosperity of Israel through the reign of David was a blessing to all who feared Jehovah. A truly God fearing man will have his eye much upon God's mercy, because he is deeply conscious of his need of it, and because that attribute excites in him a deep feeling of reverential awe. "There is forgiveness with thee that thou mayest be feared."

In the three exhortations, to Israel, to the house of Aaron, and to them that fear the Lord, there is a repetition of the exhortation to say, "that his mercy endureth for ever." We are not only to believe, but to declare the goodness of God; truth is not to be hushed up, but proclaimed. God would have his people act as witnesses, and not stand silent in the day when his honour is impugned. Specially is it our joy to speak out to the honour and glory of God when we think up, in the exaltation of his dear Son. We should shout "Hosannah, "and sing loud "Hallelujahs" when we behold the stone which the builders rejected lifted into its proper place.

In each of the three exhortations notice carefully the word "now." There is no time like time present for telling out the praises of God. The present exaltation of the Son of David now demands from all who are the subjects of his kingdom continual songs of thanksgiving to him who hath set him on high in the midst of Zion. Now with us should mean always. When would it be right to cease from praising God, whose mercy never ceases?

The fourfold testimonies to the everlasting mercy of God which are now before us speak like four evangelists, each one declaring the very pith and marrow of the gospel; and they stand like four angels at the four corners of the earth holding the winds in their hands, restraining the plagues of the latter days that the mercy and long suffering of God may endure towards the sons of men. Here are four cords to bind the sacrifice to the four horns of the altar, and four trumpets with which to proclaim the year of jubilee to every quarter of the world. Let not the reader pass on to the consideration of the rest of the Psalm until he has with all his might lifted up both heart and voice to praise the Lord, "for his mercy endureth for ever."

"Let us with a gladsome mind

Praise the Lord, for he is kind;

For his mercies shall endure

Ever faithful, ever sure."

Ver. 4. Them that fear the LORD. Who were neither of "the house of Aaron, "that is, of the priests or Levites; nor of "the house of Israel, "that is, native Jews; yet might be of the Jewish religion, and "fear the LORD." These were called proselytes, and are here invited to praise the Lord. Joseph Caryl.

Ver. 4. God's mercy endureth for ever. That is, his covenant mercy, that precious church privilege: this is perpetual to his people, and should perpetually remain as a memorial in our hearts. And therefore it is that this is the foot or burden of these first four verses. Neither is there any idle repetition, but a notable expression of the saints' insatiableness of praising God for his never failing mercy. These heavenly birds having got a note, sing it over and over. In the last Psalm there are but six verses, yet twelve Hallelujahs. Abraham Wright.

Psalms 118:5*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

Let them now that fear the Lord say, that his mercy endureth forever. Let the real Israel, the true worshippers of Jehovah, those who worship him in spirit and in truth, set their seal also to the great confession, and solemnly sanction what the people and the priests have done.

Personal experience of Divine mercies.

"Let them now that fear the Lord say, that his mercy endureth for ever." The term "fear the Lord" suggests personal apprehensions of God, personal dealings with God, and personal relations with him. It is inconceivable that there can have been these close personal associations with God without their having left a deep impression of the abundance, adaptation, and continuance of the Divine mercy. No man can look over his life, and trace God"s manner of dealing with him, without being disposed to say, "To the Lord our God belong mercies and forgivenesses;" "Also unto thee belongeth mercy, for thou renderest to every man according to his works." What impressions of the Divine mercies come to us out of our personal experience?

I THE MERCY OF GOD HAS TAKEN SHAPE AS A DIVINE PATIENCE. That may well be put first, for, when the heart is tender, it is that comes to us most affectingly. When anything like a fitting sense of our own willfulness and waywardness comes upon our hearts, it is the marvel, over which we never tire of brooding, that God has been so patient with us. Never offended with us, as our fellow-men have easily been; never "dealing with us after our sins, nor rewarding us according to our iniquities." It is not only that he has quietly waited, it is that he has so gently borne with us. Divine patience is never to be thought of as a mere sitting down and waiting. It is best suggested by a mother"s ways with a sickly babe; or the doctor"s ways with an irritable, fractious patient. There be many to whom God"s mercy always appears as his patience and long-suffering, and they praise him for that.

II THE MERCY OF GOD HAS TAKEN SHAPE AS A DIVINE DISCIPLINE. This is the thought that comes to us as life advances, and the events of the past gain their true perspective. At the time things seemed to be afflictions, calamity, needless strain, and we fretted ourselves weary in trying to find why such hard things were put into our lot. Distance from them increases, and we find they look quite differently. Things are related which we thought had nothing to do with each other. We see how our cultured power came out of our stern experiences; and then we see that God"s mercy is the way in which he has made the hard things of life train and discipline characters meet for the heavenly spheres. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

fear

(See Scofield "Psa 19:9").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Those who fear the Lord These are the Levites, about whom it is written (Exod. 32:26): “Whoever is the Lord’s, let him come to me! And all the sons of Levi gathered around him,” in the episode of the [Golden] Calf, and they fought with Israel when they said (Num. 14:4), “Let us appoint a leader and return to Egypt.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.