Introduction

 

The penning of this psalm is not definitively attributed to David. While many psalms are traditionally ascribed to him, this one does not contain a specific attribution in the text itself. Some suppose that David could have written it given its themes and style, but there is no conclusive evidence to confirm this. The psalm is part of the “Egyptian Hallel” (Psalms 113-118), which were sung during Jewish festivals[1]. Still, our psalm emphasizes a universal call to worship Jehovah God, which aligns with the broader themes found in many of David’s psalms.

 

It’s Short but Stout. It’s Short but Prophetic. It’s Short but Dandy. It’s…not so Short actually. And you know what beloved reader, it’s literally smack dab in the middle of the Greatest Book in the universe—that would be God’s Word, the Christian Bible—smack dab in the middle there. Why did God park it there after all the literary dust had settled, and ain’t that mighty interesting by the way? This stout, prophetic, dandy, not so little psalm can be seen as an Eternal Bridge, figuratively at least, highlighting the inclusivity of God’s salvific message all along and going forward, bridging from a seemingly exclusive salvific message centered on blessed and dearest Covenant Israel to a New Covenant salvific message centered on a Savior, a Savior of dearest everyone, O my, even Jesus Christ the Savior here. Such a Bridge necessarily comes with an attendant call for everyone to recognize and praise Jehovah God precisely for being part of His eternal, salvific plan all along, and going forward. Our blessed psalm serves no less as a reminder that God’s steadfast love and faithfulness, even Truth, are central themes throughout the Bible—wow, what a message, what good news—all alike worthy of eternal praise and thanksgiving to God amen and amen.

 

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.

Matthew Henry

 

We have thought about Matthew Henry’s words and cannot say exactly how he would break it down further, but maybe God’s mercy is the fountain of all our comforts because it is an expression of God’s unconditional love and grace toward us, our unworthiness is assumed and rightly so. We are undeserving of His open hand toward us, yet thus it comes, even a gushing fountain, by way of lovingkindness-driven mercy, even great mercy. He remembers that we are but dust and are destined to return to it, and worse for some over whom He grieves greatly. His mercy, when we embrace it, when we “bear-hug” it, is as a fountain of hope therefore, and indeed a fountain of peace, inner peace, soul peace, and of all manner of comforts in our lives besides, praised be His great Name. And Truth is God’s Reality to us, that is how we like to think about it, it is the foundation of all our hopes because it is by definition eternal, reliable, and unchanging, thus are His promises usward, promises that are a manifestation of His Reality, consistent with His Reality. No better foundation could possibly anchor our hopes than God’s Truth. It is good, very good, and O so wise to get acquainted with that Reality, that Truth, even Jesus Christ, the greatest of God’s faithful promises usward, yea Jesus ( “A Letter of Invitation”).

 

We will follow this format:

 

Verse/s of Scripture utilizing the KJV text followed by an NKJV mouse over of that verse. Key words in the KJV text will be footnoted with a link to a word study based on the Hebrew text, and/or a general discussion relative to the given word (we are not biblical Greek or Hebrew scholars, please consider our grammatical constructions with a critical eye).

 

Commentary We shall always be commenting on this passage keeping before us the crucial fact that every jot and every tittle comprising these verses came forth under the inspiration of the blessed Holy Spirit. We pray that He, by His grace, helps us along the way.

 

Psalms One-hundred seventeen Commentary Verses

117:1- Praised Be Your Name Great Jehovah God

1 O[2] praise[3] the LORD[4], all[5] ye nations[6]: praise[7] him, all ye people[8].(Psalms 117:1, Psalms 117:1 NLT)

 

COMMENTARY: Why do the nations rage against God, and the people imagine a vain thing (Psalms 2:1-4, cf. Psalms 115:1-7, 8), when in fact they should be praising and lauding God? These sorts do not like Jehovah God’s judgments and standards, even His very Revelation in Scripture, thus they condemn and criticize Him, ultimately to resist and rebel. Satan, that consummate rebel, is whom they praise, his red herrings they chase and swallow. Praising and lauding involve admiration and approval, condemning and criticizing involve contempt and fault-finding, that is why the nations rage and people imagine a vain thing, they disdain the God of the Bible, and they presume to find endless fault in His Word, which Word is tantamount to His Name, which they flat-out hate. No praising and lauding to be found in that doomed camp for sure—but does not God sit in the heavens and laugh at their futility, He holds them in derision as in laugh to scorn? So much for the negative angle, let’s get positive.

 

A wedding, the birth of a child, graduation, reunions, a hard-fought victory, all these inspire joy, exuberant joy. It is with this sort of joy that the nations should praise Jehovah God. The nations, the very ones outside the Covenant[9]. Outside the Covenant, but called into a covenantal relationship with God (Matthew 24:14, 28:18-20, John 10:16, Ephesians 3:3-6). Called, being called, this awareness should redound to exceeding joyful praise of God; to thus praise Him for who He is, and for what He has done for them and is willing to do going forward. When nations outside the Covenant praise God, it signifies an acknowledgment of His sovereignty and an openness to His Word, after all, hearing the Word of God which identifies and describes Him and His calling must come before praise—praise is tied to something, something big—and that means Spirit-penetrating preaching of the Word happened and praise was able to follow (Romans 10:17). This verse emphasizes the importance of hearing the Gospel message as a means to develop faith therein, highlighting the role of preaching and teaching in spreading the Faith. And when there is faith, there will be joyful, exuberant praise, because one cannot help but be overwhelmed with the Joy of the Lord once decidedly crossing that hyper-fine threshold of faith in God, even in His Messiah nowadays, the Lord Jesus. This responsive act in the dress of praise can be seen as the beginning of a covenantal relationship with Jehovah God. In the Bible, the concept of Covenant is central to God’s relationship with humanity. While the Israelites had a specific Covenant with God, the prophets spoke of a time when God’s blessings would extend to all nations. For example, in Isaiah 42:6, Jeremiah 31:31-34, and Ezekiel 36:22-27, 28-32, the prophets foretold a New Covenant that would include all people. When Word-informed nations, having heard the Word of God, praise God, they are recognizing His authority and expressing a desire to align with His will. This can be seen as a decisive step toward entrance into a deeper, covenantal relationship with Him, marked by faith, obedience, and (mutual) commitment. Mutual because God has a commitment to uphold on His end as well, and of course He does, He shows Himself to be faithful here, a subtheme of this chapter to be discussed when we consider the next verse. All this aligns well with the biblical narrative of our Covenant God’s desire to draw all nations to Himself, ultimately fulfilling His promises, in this instance extending His covenantal blessings beyond Israel. That extension was a promise He made; the Cross is part of His exceedingly expensive commitment to that promise because He flat cannot and will not Covenant with Godless, unrighteous, “I’m-happy-to-be-a-heathen” sorts—ya’ gotta’ get cleaned up by that thar’ Crimson Stream gushing forth from the Cross first for sure. And we lift up our voice with the psalmist and joyfully sing…

 

O praise the LORD, all ye nations.

.

The psalmist narrows their worship call with the back half of the verse, which addresses the praise incumbent upon people. By using two different verbal action terms, the psalmist is calling for a full spectrum of worship from all nations and peoples, encompassing both public | informal praise and more personal | formal lauding of God. Bottom line, a comprehensive praise-worship is called for.

 

Praise him all ye people.

117:2- Praised for Your Enduring Lovingkindness, Mercy, and Truth

2 For his merciful kindness[10] is great[11] toward us[12]: and the truth[13] of the LORD [endureth] for ever[14]. Praise[15] ye the LORD. (Psalms 117:2, Psalms 117:2 NLT)

 

COMMENTARY: Why extend this comprehensive praise to God, why praise Him? Here it is spelled out: For His enduring lovingkindness, mercy, and truth (let alone for our creation in the first place and for every breath He gives us).

 

From eternity past you loved us, and created us to be family with you,

despite all our failures, such hurt to others, to you, you knew we would do.

How could we, thus riddled with shame, sin, to this blessed Family enter in,

your enduring mercy ever tipped the balance in our favor, for a Family to win.

Your enduring truth made it sure, for you a Name above names, a great Name,

be thou praised among nations, lauded among peoples, with incomparable fame.

 

For his merciful kindness is great toward us and the truth of the LORD [endureth] for ever. Praise ye the LORD.

.

Our not so little psalm is the shortest chapter in the Bible, yet it carries a powerful message of universal praise of Jehovah God for His enduring love and faithfulness which He manifested at Calvary, indeed, by which whosoever will is showered at Calvary (John 3:16, “A Letter of Invitation”).

Praised be thy Name in all the earth great Jehovah God, thou whom we love and adore. Amen.

Illustrations and Tables

 

Figure 1. O praise the LORD, all ye nations: praise him, all ye people.

. 

Works Cited and References

“A Letter of Invitation.”

Jesus, Amen, as standing invitation.

< https://development.jesusamen.org/a-letter-of-invitation-2 >

“Comparative Religion.

Wikipedia..

< https://en.wikipedia.org/wiki/Comparative_religion >

“Hallelujah.”

Wikipedia.

< https://en.wikipedia.org/wiki/Hallelujah >

Henry, Matthew.

Commentary on Psalms One-hundred-seventeen.

< http://blb.sc/005Iq8 >

“Jesus Sings at the Last Supper.”

AlpineBible.

< https://www.alpinebible.com/2017/04/jesus-sings-at-the-last-supper/ >

“Jesus Crosses the Kidron Valley.”

TheBibleJourney.

< https://thebiblejourney.org/biblejourney1/6-jesuss-last-journey-to-jerusalem/jesus-crosses-the-kidron-valley/  >

“Kidron, the Brook.”

BibleStudyTools.

< https://www.biblestudytools.com/dictionary/kidron-the-brook/ >

Old Time Christian Music.

< http://www.youtube.com/@oldtimechristianmusic6540 >

Shemot 3:15.

BibleHub.

< https://biblehub.com/exodus/3-15.htm >

“Sola Fide.”

Wikipedia.

< https://en.wikipedia.org/wiki/Sola_fide >

“Tehillim 117: Calling all Peoples to Praise the Lord.”

EnduringWord.

< https://enduringword.com/bible-commentary/psalm-117/ >

“Tehillim 117: Less is so Much More.”

MyJewishLearning.

< https://www.myjewishlearning.com/article/psalm-117-less-is-so-much-more/ >

“Tehillim 117: Lessons Regarding Jesus’ Universal Offer of Salvation.”

InspiredScripture.

< https://inspiredscripture.com/bible-studies/psalm-117#gsc.tab=0 >

“Tehillim 117: The Hidden Meaning of Pm 117.”

SteppesofFaith.

< http://www.steppesoffaith.com/apologetics/hidden-meaning-psalm-117 >

“Tehillim 117: the Shortest Psalm, The Fifth Egyptian Hallel.”

EasyEnglishBible.

< https://www.easyenglish.bible/psalms/psalm117-taw.htm >

Tehillim 117:1.

BibleHub.

< https://biblehub.com/psalms/117-1.htm >

Tehillim 117:2.

BibleHub.

< https://biblehub.com/commentaries/psalms/117-2.htm >

Tehillim 117:2.

StudyLight.

< https://biblehub.com/psalms/117-2.htm >

“What is Hallel?”

MyJewishLearning.

< https://www.myjewishlearning.com/article/hallel/ >

“What Was the Symbolism of the Last Supper? Its Meaning and Significance.”

Christianity.

< https://www.christianity.com/jesus/following-jesus/communion/the-symbolism-of-the-last-supper.html >

Notes (the immediate context is bracketed […])

[1] The word “hallelujah” derives from the Hebrew words “HALLEL” and “YAH.” HALLEL means “praise” and is often used in the context of joyous praise in song. YAH (or JAH) is a shortened form of YHWH (Exodus 15:2, Psalms 68:4, H3050), the eternal, personal Name of God (Yahweh, or Jehovah=LORD). So, “hallelujah” literally means “praise YAH,” i.e., “praise God.”

It is highly likely that Jesus and His disciples sang the Hallel during the Last Supper (Matthew 26:30, Mark 14:26–Jesus and the disciples sang a hymn before going to the Mount of Olives; the Hallel is traditionally sung during the Passover meal, which they were celebrating that night). The part of the Hallel we are considering in this commentary calls all nations to praise the LORD for His steadfast love and faithfulness. Given its message of universal praise, Jesus, whilst singing it that solemn evening (the evening before His crucifixion), might have been reflecting on several profound aspects of the words which very He no less gave the psalmist, as follows.

• Jesus knew that His mission was to bring Salvation, not just to Israel, but to all nations. Singing this psalm, which calls for universal praise, would have underscored the global impact of His impending Sacrifice. In this way Jesus would have literally seen Himself fulfilling long-standing prophecy foreshadowed by the ritual sacrifices in the temple, all the more profound when He and the disciples crossed a blood-tainted Brook Kidron (John 18:1) whilst singing on their way to the Garden of Betrayal (Gethsemane=”oil press” = an “anointed crushing” of the Anointed One ). Kidron is derived from the Hebrew verb QADAR, which means “become dark,” or “be dark,” and the Kidron Valley (also known as the Kidron Brook–see NAHAL) has been referred to as the “black brook” or “gloomy brook,” where this name likely stems from the dark appearance of its waters, which were often stained by the blood runoff from the temple sacrifices; the valley served as a drainage area for the temple, where blood from the sacrificial rituals foreshadowing Jesus’ Sacrifice would flow into the brook, giving it a dark, almost black appearance. Imagine–Jesus would have crossed the Brook Kidron on His way to the Garden of Gethsemane, what a profound moment–because He and His disciples went out and crossed the Kidron Valley in order to reach the garden since this valley lies to the east of Jerusalem, separating the city from the Mount of Olives where the Garden of Gethsemane is located. It is a significant detail because besides the profound blood-tainted Brook crossing, the Kidron Valley per se has historical and symbolic importance in the Bible, often associated with moments of deep sorrow and reflection.
• Our psalm emphasizes God’s steadfast love and faithfulness. Jesus, facing imminent betrayal and suffering, surely found solace and strength in these attributes of Father God, His Father and our Father, reaffirming His trust in the Father’s plan.
• The call for all nations to praise God highlights the inclusivity of God’s Salvation plan. Jesus might have been contemplating the “One Body Unity” that His very bloody Sacrifice would bring, breaking down barriers between Jews and Gentiles.
• Despite the looming darkness, the psalm’s message of praise and faithfulness would have provided hope and assurance. Jesus thus steeled no doubt was focusing on the ultimate Victory and Redemption that His death and resurrection would achieve, which outweighed the heavy Cost over which shortly He would prayerfully agonize.

Imagining Jesus singing this psalm, knowing what lay ahead, adds a deeply moving dimension to the Last Supper. It shows His unwavering commitment to God’s plan and His love for all humanity.

[2] The nuancing of the word “O” in English translations of our psalm is typically a decision made by translators to convey the emphasis and urgency of the original Hebrew text. Translation committees (comprised of biblical scholars and linguists) make these decisions to ensure the text is both accurate and expressive in the target language. Different translations might handle this differently, but the goal is to capture the spirit and intent of the original text.

[3] [O] praise–H1984 [the LORD, all ye nations: praise him, all ye people.] Verbal usage is Piel (intensifies the action signified by the verb), imperative (direct address command). Praise Him with all you’ve got in you, heart, gut, and mind. The Hebrew has it as HALAL—boast, celebrate, commend, praise, it conveys a sense of exuberant, joyful praise. And it is not a mere suggestion but a powerful exhortation for universal praise. In this context, the Piel imperative “praise” is flat-out a strong, emphatic call to action, calling for all nations to actively and enthusiastically praise the Lord. Bottom line, the use of the Piel stem here underscores the intensity and importance of the command to praise God, a command communicated by the imperative.

[4] [O praise the] LORD–H3068 [all ye nations: praise him, all ye people.] Jehovah God, the great I AM (Exodus 3:14-15). Our God’s eternal, self-existent nature is emphasized here. Why? In this context it is meant to underscore the continuity of His identity, and thus His enduring relationship with His people itself consistently rooted in His grace, love, mercy, and importantly universal sovereignty which qualifies His command for praise from all nations and peoples. The self-existent One is hands-down the Universal Sovereign no question about it.

[5] [O praise the LORD] all–H3605 [ye nations: praise him, all ye people.] It means what it says—all of ‘em, every last one, no exceptions, all nations and peoples must praise the LORD. So, we have here a universal call to worship, the command extends to all nations and peoples, not just the Israelites, which clearly signifies that God’s sovereignty and grace are universal, transcending ethnic and national boundaries. By addressing “all nations” and “all peoples,” the verse emphasizes inclusivity, it ighlights that everyone, regardless of their background, is called to recognize and worship the God of Israel Jehovah God, even the great I AM here. And moreover, it can be understood as a prophetic vision of a time when all nations will in fact come together to worship Him (Philippians 2:10-11— this passage emphasizes the universal recognition of Jesus Christ’s lordship). Thus it aligns with the broader biblical theme of God’s plan for the redemption of all humanity. During the time this psalm was written, many cultures had exclusive (as in chief or “supreme”) deities, therefore the call for all nations to praise specifically Jehovah, i.e., the LORD, quite challenges that exclusivity, promoting a monotheistic belief that the God of Israel is the one true God for all. In the ancient world, several cultures had deities that were considered exclusive or supreme within their religious frameworks. For example, in ancient Egypt, Pharaoh Akhenaten (1353-1336 BC) promoted the worship of Aten, the sun disk, as the sole deity. In ancient Persia, Zoroastrianism centered around the worship of Ahura Mazda, considered the supreme god of wisdom and light, opposing the evil spirit Angra Mainyu. In Babylon, Marduk was elevated to the status of the chief deity, especially during the reign of King Nebuchadnezzar II. Marduk’s “supremacy” was highlighted in the Babylonian creation myth, the Enuma Elish.

 

These “deities” played central roles in their respective cultures, shaping religious practices and societal norms. Of course in ancient Israel, Jehovah God (Yahweh) was worshiped as the one true God, a particular point of emphasis in the Hebrew Bible and the Christian Faith. This monotheistic belief set the Israelites apart from their polytheistic neighbors, a reality stressed by God. God wanted Israel to separate itself from its neighbors so that their polytheistic and pagan cultural norms would not enter Israel society through cultural interfacing and defile His Covenant People Israel (Leviticus 18:3-4, Deuteronomy 7:3-4, Ezra 9-10, Nehemiah 9:2; these passages highlight the importance of maintaining cultural and religious purity as part of Israel’s Covenant with God).

[6] [O praise the LORD, all ye] nations–H1471 [praise him, all ye people.] The Hebrew has it GOYIM, it can mean “nations” as here, but it is also commonly used to refer to “Gentiles” or “heathen” in the context of the Hebrew Bible. “GOYIM” often denotes foreign nations or peoples who are not part of the Israelite community. The term “nations” refers to all the peoples and ethnic groups of the world, beyond just the Israelites. This includes every language group, nation, and tribe, the point being that God through His Spirit by way of the inspired psalmist is calling for a universal acknowledgment and worship of Himself, emphasizing that His sovereignty (understood) and grace extend to all humanity, not just a specific group. It is a universal call to worship underscoring the inclusivity of God’s love and the prophetic vision of a time when all nations will come together to praise Him. It reflects the broader biblical theme that God’s plan for redemption and relationship is meant for everyone, regardless of their ethnic or national background. As an aside, religious “Inclusivity” is sort of a loaded term, it is not true that an inclusive doctrine is what Jehovah God seeks, in most instances it is not. Christianity has a strict doctrine of Salvation that is certainly exclusive—Salvation by faith alone in Jesus Christ alone is exclusive, we are helpless to save ourselves from our sins and need a Redeemer and Savior, not only that, we must be drawn by the Father to this very Savior, drawn by Father God who “knew us before the womb,” for we are not inclined to come to Him of ourselves; that drawing is an exclusive doctrine. But in the context of this psalm, inclusivity is not tied to a doctrine, it is tied to an obligation. All must praise Jehovah God because of who He is in relation to all of us, and because of what He has done for all of us. The who and the what here drill down to doctrine eventually, but that doctrine is gated by the who and what, which have precedence in the context of this psalm. A further aside regarding “religious inclusivity,” skip it if you wish:

 

Most Inclusive Religions:

 

• Buddhism is often considered highly inclusive because it does not require exclusive adherence. It acknowledges the validity of other paths to enlightenment and encourages personal spiritual development (=works). Doctrine: The concept of “upaya” (skillful means) allows for various practices and beliefs to be valid if they lead to enlightenment (degree thereof assessed personally, largely standardless).

 

• Hinduism is inherently pluralistic, recognizing a multitude of gods and so-called “paths to the divine.” It accepts the validity of other religions and philosophies. Doctrine: The idea of “Sanatana Dharma” (eternal duty) encompasses a broad spectrum of beliefs and practices (= a high degree of inclusivity).
• The Bahá’í Faith explicitly teaches the unity of all religions and the oneness of humanity (good End Times one-world candidate here). It promotes the idea that all major religions come from the same divine source (Baha’i is not a major religion but cf. Pope Francis’ more than tangential recent comments). Doctrine: Bahá’í teachings emphasize universal peace (nice but verifiably unachievable humanly speaking), equality (nice but verifiably unachievable humanly speaking), and the harmony of science and religion (as per our experiences regarding this supposed harmony, the Christian Bible is the only credible “sacred science book,” see our Creation Corner category with more studies to come God willing).

 

Less Inclusive Religions:

 

• While some Christian denominations are more inclusive, others are certainly not, believing that Salvation is only through Jesus Christ. The doctrine of “sola fide” (faith alone) in some Protestant branches emphasizes exclusive belief in Jesus for Salvation (Salvation through faith alone in Jesus Christ alone–no sugar-coating here, no arm-twisting, that’s just the way it is, take it or leave it, the latter to one’s utter regret; and God is not falling off His throne when folks disagree with His exclusivist rules here).
• Islam teaches respect for “People of the Book” ( Christians, Jews, Sabians) which is somewhat inclusivist, but some interpretations are more radically exclusivist, emphasizing the necessity of following Islam alone for Salvation, and these go a step further, tragically, advocating violence, fighting those who do not follow Islam (all outsiders/nonbelievers in Islam). Doctrine: The concept of “Tawhid” (the oneness of God) and the finality of Muhammad’s prophethood can lead to radical exclusivist interpretations steeped in violence and bloodletting.

 

• Orthodox Judaism can be less inclusive due to its emphasis on the Covenant between God and the Jewish people. Doctrine: The belief in a unique Covenant with God and legalist adherence to the Torah can create a more exclusive community.

 

Middle Ground:

 

• • Sikhism promotes equality and respect for all religions, emphasizing the oneness of God and the brotherhood of humanity. Sikhism teaches that there are cycles of reincarnation until one reaches so-called Enlightenment and merges with God (highly merit and works oriented; cf. Christianity, wherein God, precisely through Jesus Christ and His Spirit, does all the heavy lifting and all the not so heavy lifting and everything in between, and grants quintessential merit per faith in Him and confession of sins | repentance, very simple; nothing is earned, everything is given, it is called Amazing Grace–the all-knowing, true God would know, indeed knows, that fallen we fail at everything, Grace is the only way to establish a holy Relationship with Himself). Doctrine: The teachings of Guru Nanak and subsequent gurus advocate for a universal message of love and service. The like is certainly noble and to be aspired to, but how much of that is required to merge with Infinity, i.e., with God? Infinite reincarnation cycles, of course… It’s like a 1/x ratio trying to nail zero, the larger x gets, the closer the result gets to zero, but it never nails it because x never gets to infinity, no way (after all, if it could, we wouldn’t have an infinity). In this context, the simple logic suggests that said merging with God simply cannot happen–it is a self-refuting premise here.

 

Please note the above are generalizations which can vary widely within each religion as per individual beliefs and practices. Inclusivity is also influenced by cultural, historical, and regional contexts.

[7] [O praise the LORD, all ye nations] praise–H7623 [him all ye people.] We have the Hebrew SHABACH here “laud,” bespeaks open, public praise; more formal, solemn even. Verbal usage is Piel, imperative. Whereas before we had a sense of exuberant and joyful praise conveyed with respect to the nations’ duty, here the sense with respect to peoples is more formal or solemn even and certainly public. Why the difference? By using both terms, slightly different, the psalmist emphasizes a comprehensive call to praise the Lord. This sort of redundant or “parallel” usage is typical of Hebrew parallelism, a literary technique commonly used in the Hebrew Bible, where two or more lines of text are structured to reflect or complement each other, it is meant to drive home a point and make it clear and emphasize its importance. Here it underscores the importance of both joyful celebration and solemn reverence in worship. Additionally, the psalmist extends this comprehensive call to all nations and peoples, indicating a universal invitation to acknowledge, praise, and glorify/laud Jehovah God. Let’s dig a little deeper. As said, nations (GOYIM) often refers to Gentiles or non-Israelite peoples. In the context of our psalm, the psalmist’s call for the nations to praise the Lord can maybe be seen as an invitation for those outside the Covenant to join in worship. The joy and exuberance of their praise should reflect the profound gratitude and celebration of being included in God’s covenantal blessings and favor, which were traditionally seen as the privilege of Israel. Peoples (UMMIM) can refer to specific groups or communities, and in this context, it might be more narrowly applied to the Israelites. As those who are already within the Covenant, their approach to worship should be more formal and solemn, reflecting their deeper understanding of the covenantal relationship and the reverence required in their worship practices. This interpretation of the eye-catching, clearly purposeful utilization of the quasi-synonyms praise | laud highlights the inclusivity of the psalmist’s call to worship, emphasizing that God’s love and faithfulness are reasons for all humanity to offer praise, regardless of their previous status. It also underscores the different expressions of praise that are appropriate for different groups, based on their relationship with God and their understanding of His Covenant. There is another possibility. “Nations” suggests a broader stroke, and attendant praise is equally broad and rather informal, it is exuberant and joyful and bursts forth, much less formal, but the praise coming from “people” is not broad, it is more personal, and one would expect that, at the personal level, such praise would be more formal and solemn, in that case “laud” is the perfect descriptor. It may be one or the other of these possibilities or something else even, we dare not press this either way or be dogmatic. But it does seem as though the Spirit of God is calling to our attention a different form of praise for nations and people and so we felt compelled to offer a couple of possibilities to the reader for your prayerful discretion.

[8] [O praise the LORD, all ye nations: praise him, all ye] people–H523. The terms “nations” and “peoples” are used to emphasize the universal call to worship God, but they have slightly different connotations. Nations/GOYIM generally refers to large groups of people organized under a single government or political entity; it often denotes ethnic or national groups, especially those outside of Israel. Peoples/UMMIM is different and can refer to groups of individuals within or across nations. It emphasizes the collective aspect of humanity, including various clans, communities, or tribes. By using both terms, the psalmist is driving home the fact that the command to praise God is not limited to any specific group but is extended to all human beings, regardless of their ethnic or national identity. This dual usage reinforces the inclusivity and universality of the message.

[9] God’s covenantal relationship with Israel (Jeremiah 13:11 says it all) is a central theme in the Bible, it consists of several key covenants:

• The Abrahamic Covenant: This is found in Genesis 12:1-3, 15:1ff, 17:1-7, 8-14. God promises Abraham that his descendants will become a great nation, inherit the land of Canaan, and be a blessing to all nations.
• The Mosaic Covenant: Detailed in Exodus 19-24, this covenant is conditional and involves the giving of the Law at Mount Sinai. Israel’s obedience to the Law would result in blessings, while disobedience would bring curses.
• The Davidic Covenant: Found in 2 Samuel 7:12-16 and 1 Chronicles 17:11-14, God promises David that his descendants will rule Israel forever, culminating in the Messiah.
• The New Covenant: Prophesied in Jeremiah 31:31-34 and fulfilled in the New Testament (Hebrews 8:6-12), this covenant promises a renewed relationship with God, where His laws are written on the hearts of His people.

These covenants (=Covenant) highlight God’s eternal commitment and faithfulness to Israel despite their foreknown failures (Deuteronomy 7:9, 33:27, 1Samuel 15:29, 2Samuel 7:24, Psalms 105:8-10, Isaiah 49:15-16, Jeremiah 31:3–that love showed up at the bench of the Cross where our failures-verdict “guilty” was satisfied beneath a crown of thorns John 3:16). Israel’s enemies (of all stripes) stumble over this here Covenant-fact constantly, to their bitter grief constantly; they discount its exceeding gravity, they flat don’t get it and ignore the evidence and/or hide from it. God will not forsake Israel no matter what and that’s a fact (Genesis 12:1-3; over the course of millennia, Israel’s enemies one-by-one disappear, but Covenant-Israel stands intact, the proof is in the pudding here). That millennia-long commitment and faithfulness should greatly matter to us, but why? Our Covenant-God’s eternal commitment and faithfulness to Israel is concrete proof that He will do the same for all believers, i.e., those that come to Him through the One beneath that crown of thorns, Jesus Christ nowadays, New Covenant Jesus and His Salvation Gospel-promises, very He who took upon Himself our failures to present whosoever will holy and worthy before God and then on yonder into eternity with Him, as promised. Praised be our Hero, yea, even our Victor, praised be His great Name.

[10] ]For his] merciful kindness–H2617 [is great toward us: and the truth of the LORD (endureth) for ever. Praise ye the LORD.] The Hebrew HESED, translated as “merciful kindness” or “lovingkindness,” carries a rich and profound connotation in this context.

 

• It refers to God’s steadfast, loyal love that is rooted in His Covenant with His people. It emphasizes His unwavering commitment and faithfulness.
• The term encompasses God’s grace and mercy, highlighting His compassionate and forgiving nature. It reflects His willingness to forgive and show kindness beyond what is deserved.
• This great Hebrew word signifies an enduring, everlasting love that persists despite human failings; it is a love that is not conditional but is steadfast and reliable.
• This word also implies active benevolence and kindness. It is not just a feeling but is demonstrated through actions that benefit and uplift the object of God’s love.

In the context of our psalm the psalmist is celebrating this profound, magnanimous (enduring, forgiving, generous, inclusive) “lovingkindness” aspect of Jehovah God’s character (part of the “who”), inviting all nations and peoples to recognize and praise Him for His great and enduring “HESED” (part of the “what”).

[11] [For his merciful kindness is] great–H1396 [toward us: and the truth of the LORD (endureth) for ever. Praise ye the LORD.] “Great” is the Hebrew word GABAR, it conveys the idea of being mighty, prevailing, or strong—it is not just huge, but strong, and prevailing, as in prevailing over death, evil, failure, even the greatest of all failures, namely, sin. When applied to God’s “HESED” (merciful kindness or lovingkindness), it emphasizes its vastness for sure but also its overwhelming nature. God’s “HESED” is beyond human comprehension and measurement. It is boundless, infinite, surpassing any earthly love or kindness we can imagine (imagine that). The term suggests that God’s “HESED” is powerful and victorious; it prevails over all obstacles. And God’s “HESED” is not fleeting (it is great after all) but endures forever. It is a constant and reliable source of love and mercy that never diminishes. The greatness of God’s “HESED” extends to all nations and peoples, as highlighted in this psalm. It is inclusive and available to everyone, regardless of their background (precisely through Jesus Christ nowadays). In this context, the psalmist is inviting all nations to recognize and praise God for His overwhelmingly vast and enduring “HESED” that is strong and mighty in its impact on humanity.

[12] [For his merciful kindness is great] toward us–H5921 [and the truth of the LORD (endureth) for ever. Praise ye the LORD.] “Toward us” refers to all humanity. The psalmist is emphasizing that God’s “HESED” (merciful kindness or lovingkindness) and faithfulness are directed toward everyone, not just a specific group of people. This inclusivity is highlighted by the use of “all nations” and “all peoples” in the preceding verse (Psalms 117:1). The psalmist is making it clear that God’s faithfulness and steadfast love are universal, extending to all nations and peoples, inviting everyone to recognize and praise Him for His great and enduring love. This universal scope underscores the profound and magnanimous nature of God’s “HESED,” which is available to all regardless of their background or nationality. In Romans 15:11, Paul quotes this verse to emphasize the inclusivity of God’s Salvation plan. He uses it to support the idea that God’s mercy and grace extend to all nations and peoples, not just the Jewish people. Paul’s use of Psalms 117:1 aligns with his broader message in Romans about the unity of Jews and Gentiles in Christ (Romans 1:16, 3:29-30, 10:12-13, 15:8-9). By quoting this psalm, Paul isolates the fact that the call to worship and praise Jehovah God is universal, reflecting the same inclusivity and magnanimity found in the original psalm.

[13] [For his merciful kindness is great toward us: and the] truth –H571 [of the LORD (endureth) for ever. Praise ye the LORD.] We have the Hebrew word EMET here. God’s “EMET” (Truth, Reality) is a function of His unchanging and reliable nature. It follows that His Reality betrays His nature. His nature and His Reality are consistent. And His Reality is evident (knowable) in His Word, His Creation, His Judgment, His Messiah, His Calvary. His indwelling Spirit.

 

The enduring nature of God’s “EMET” provides a solid foundation for hope and trust. We believers can rely on His character-clothed promises, knowing that He will never waver or fail, so it is necessarily with His promises.

 

God’s “EMET” is applicable to all people, across all times and places. It transcends cultural and temporal boundaries, offering a universal standard of faithfulness and reliability quite consistent with His nature, with very He. God’s “EMET” is consistent and reliable across time and circumstances; what was true for the patriarchs and prophets remains true for us today, reflecting the unchanging nature of God’s character. In this context, the psalmist is inviting all nations to praise God for His great and enduring “HESED” (lovingkindness) and His eternal “EMET” (truth). This combination of steadfast love and unwavering faithfulness forms the basis of a profound and trustworthy relationship with God.

[14] [For his merciful kindness is great toward us: and the truth of the LORD] (endureth) for ever–H5769. [Praise ye the LORD.] The combination of God’s “HESED” (steadfast love) and “EMET” (Truth) highlights the completeness, that is perfection, of God’s nature, and this is the perfection He is cultivating in believers for it is what He seeks in us, nothing short of perfection (Matthew 5:48; this can only happen through outside agency, that is, through Jesus; Isaiah 53:1-3>>V1 underscores the divine nature of Jesus’ mission, His perfect character is revealed through His unwavering commitment to fulfill God’s plan, despite the disbelief and rejection He faced, V2 highlights Jesus’ humble beginnings and lack of outward attractiveness, emphasizing that His worth was not in physical appearance but in his divine nature and mission, V3 shows Jesus’ willingness to endure suffering and rejection, reflecting his perfect obedience and love, despite being despised, He remained steadfast in His mission to save humanity; these verses collectively illustrate Jesus’ perfect character through His humility, willingness to suffer in obedience, and dedication to His divine mission, highlighting the depth of His love and the extent of His sacrifice for His Father God and the depth of His love and extent of His sacrifice for humanity).

God’s love is not only steadfast but also grounded in Truth (it is His Reality after all, it is very He, 1John 4:8, 16), making it profoundly trustworthy and enduring. The phrase “endureth forever” emphasizes the eternal aspect of God’s Truth (again consistent with His Reality). It assures us believers that God’s faithfulness is not temporary but will last throughout all generations, providing eternal security and comfort. The psalmist is inviting all nations to praise God for His great and enduring “HESED” and “EMET,” celebrating the profound and unchanging nature of His love and faithfulness.

[15] [For his merciful kindness is great toward us: and the truth of the LORD (endureth) for ever.] Praise–H1984 [ye the LORD.] The final call for praise is of the exuberant, joyful kind, like we had at the outset—the psalmist (the Holy Spirit through this inspired author) bookends the call for praise in this way; it gives us a sense emphasis—like a pair of double quotes, and a sense of completeness and unity—like a sacred bookend. Verbal usage is again Piel, imperative.