God’s Everlasting Mercy

(Psalm 118)

Mike Johnson

“Oh, give thanks to the Lord, for He is good! For His mercy endures forever.” This verse is from Psalm 118:1. It also appears at the end and serves as part of a “bookend” for the Psalm. Between these two verses, we find illustrated the everlasting mercy (love – ESV) of God. The Psalmist cites many instances of God’s deliverance and goodness.

A common view is that Psalm 118 was a liturgy for the Jews ––– it was a song sung as the worshipers went to the temple to offer sacrifices, with verse 19 depicting their arrival at the temple gates. (Note also verse 27.) This type of psalm, called a Hallel, is the last in a series of such psalms going back to Psalm 113.

There are many times when various ones in the New Testament cite a portion of Psalm 118. The writer of Hebrews, for example, quoted verse 6 in Hebrews 13:6. Jesus quoted verses 22-23 applying it to Himself as the chief cornerstone (Mt. 21:42, Mk. 12:10-11, Lk. 20:17). Peter quoted the same passage, making an application to Christ in the days of the early church (Acts 4:11) and then cited it again as referring to Christ (1 Pet. 2:4-8). Verse 26 (“Blessed is he who comes in the name of the Lord”) was cried out by the multitudes when Jesus entered Jerusalem (Mt. 21:9, Mk. 11:9, Lk. 13:35, Jn. 12:13). Also, Jesus quoted verse 26 as He lamented over Jerusalem (Mt. 23:37); plus, the disciples made application of the passage to Jesus on the Mt. of Olives (Lk. 19:38). We will take a closer look at these passages in the course of this study.

Who wrote this Psalm? Answering this question is more difficult as an author’s name does not appear in a superscription (title) at the beginning. One view is that various authors wrote it over many years. Some think Hezekiah penned it, while others feel it was written later, after the exile, when the returnees rededicated the temple. Another perspective is that David authored it shortly after he ascended to the throne. There is some internal evidence to support this position, and it seems the most tenable. However, no one knows for sure who wrote it.

Consider some interesting facts about Psalm 118. It is just after Psalm 117, the shortest chapter in the Bible, in both words and verses, and just before Psalm 119, which is the longest chapter in the Bible in both words and verses. The term “Lord” occurs 28 times in its 29 verses (NKJV). Twice, the word “God” is used, and there are numerous pronouns in the psalm which refer to God. The personal pronoun “I” appears in the text 15 times, and the phrase “his mercy endures forever” (NKJV) occurs five times, which is sometimes called the theme of the Psalm. This information gives us an idea of what this rich Psalm concerns.

We will consider God’s everlasting mercy (love/loving-kindness as some translate). The study will be divided up into eight sections and has some valuable lessons.

His Mercy Endures Forever (1-4)

The Psalmist starts by praising God, “Oh, give thanks to the Lord, for He is good! For His mercy endures forever.” He begins with the word “Oh,” indicating an emphatic statement. God’s goodness is so great it deserves resounding thanks! We tend to focus on ourselves or someone else, not giving God the proper credit for what happens in our lives. Instead, we should emphatically thank God for what He has done!

Consider two reasons given why we should thank God. If for no other reason, we should do so because He is good (1b), not evil. The Scripture (e.g., Ps. 34:8, Nah.1:7, Rom. 2:4) speak of God being good many times, and we experience His goodness each day of our lives. We also thank God because His mercy endures forever (1c). Things frequently change in our lives, but not God’s mercy –– it is everlasting. Psalm 103:17 informs us, “But the mercy of the Lord is from everlasting to everlasting on those who fear Him. . . .” Another Psalm, (136), uses the phrase, “For His mercy endures forever” in all twenty-six of its verses. God’s mercy is perpetual; it endures forever, and for that, we should praise and thank Him.

In verses 2-4, the writer calls upon three groups to praise God, each time declaring that His mercy endures forever. “Let Israel now say, ‘His mercy endures forever.’ Let the house of Aaron now say, ‘His mercy endures forever.’ Let those who fear the Lord now say, ‘His mercy endures forever.’”

Consider now the three groups. First, God’s chosen people Israel are called upon to acknowledge God’s goodness and greatness. It was not enough for them to feel this way about God –– they were to express their feelings. They were to acknowledge His goodness, love, and mercy openly. The same would be true of the house of Aaron, which would refer to the priests and Levites. Third, those who feared God were to make this acknowledgment. Those who feared God would apply to any person throughout the world who would not fit into the earlier two categories, which would include proselytes.

The Psalmist was not content to praise God himself, but he calls on everyone else to do so.

Trust in the Lord Instead of Men (5-9)

The Psalmist reveals in verse 5, “I called on the Lord in distress; The Lord answered me and set me in a broad place.” In this verse, the Psalmist gives the basis for being appreciative of God, and his view that He is full of mercy. He also bases his viewpoint on personal experience.

When the writer called upon God, He responded and put him in a “broad place.” Today, we might say we are in a tight spot, which would mean we are in a difficult, maybe dangerous, situation. This position is where David was before God answered and delivered him. He is now in a broad place, in which he is at ease, free from his enemies, safe, and no longer distressed.

In verse 6, he states, “The Lord is on my side; I will not fear. What can man do to me?” We will consider this verse in three parts.

The writer starts by saying the Lord was on his side. Typically, we speak of us being on the Lord’s side, and we should be, but here the writer speaks of the Lord being on his side. As we serve God, we can have full confidence that He is on our side. This truth shows ASSURANCE.

Next, the author says he would not fear. The Psalmist did not have to be afraid because the Lord was on his side. He ponders what he has said in verses 1-5 about the goodness and love of God; considers how God had been with him in the past; knows God is with him in the present, and he is confident God will be with him in the future. Consequently, the writer does not need to be afraid. This feeling of assurance does not mean he would never suffer or have any hardships in life, but even amidst these, he need not fear. This thought suggests CONFIDENCE.

The third truth is he does not fear what man can do to him. The worst someone can do to us is kill us. We know we will all go to the grave eventually, but if we are a servant of God, we will then dwell eternally in bliss with Him. Therefore, why fear, especially knowing that God is on our side. What can man do to me? This truth expresses BOLDNESS.

Passages abound, which speak of not fearing our fellow man. Psalm 56:11, for example, makes this affirmation, “In God I have put my trust; I will not be afraid. What can man do to me?” Consider David’s confidence expressed in Psalm 27:1-3. “The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? When the wicked came against me to eat up my flesh, My enemies and foes, they stumbled and fell. Though an army may encamp against me, my heart shall not fear; though war may rise against me, in this I will be confident.” (Note also Ps. 3:6; 27:1-3; 56:4,11; 146:5.) In Matthew 10:28, Jesus taught his disciples, “And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell.” Note Romans 8:31, where Paul asked the question, “What then shall we say to these things? If God is for us, who can be against us?” Since God was on his side, he would have no reason to fear what any person could do to him.

In verse 7, the Psalmist writes, “The Lord is for me among those who help me; therefore I shall see my desire on those who hate me.” The author of this Psalm was in a difficult position when he wrote this. If David is the author, there are a couple of events to which he might be referring where the Lord was with his helpers. When he was fleeing from Saul, there were 400 who stood by him (1 Sam. 22:2). When David’s son Absalom took over, David had to flee Jerusalem, and a number of people fled with him (2 Sam. 15:13-15, 17:1-3). Hence, God was not only his helper, but He was the helper of David’s companions. (The ESV renders 7a as “The Lord is on my side as my helper. . .” This translation, plus the NIV, does not have his friends under consideration but has it stating that God is David’s helper.”)

In 7b, the Psalmist states, “Therefore I shall see my desire on those who hate me.” The ESV translates this, “… I shall look in triumph on those who hate me.” A similar passage is in Psalm 54:7, thought to be a psalm of David. “For He has delivered me out of all trouble; and my eye has seen its desire upon my enemies.” The idea is this: with God on his side, and even on the side of his friends, he would be victorious over his enemies.

Verses 8-9 say, “It is better to trust in the Lord than to put confidence in man. It is better to trust in the Lord than to put confidence in princes.” These verses are a conclusion from the previous verses. (Many translations render the phrase as “take refuge” instead of “trust in the Lord.”)

We trust people to a certain degree, such as family members, close friends, perhaps our doctor, maybe a baby sitter. Life is very difficult if we do not trust anyone. The verse is not saying we cannot trust another person but that it is “better” to trust in the Lord instead of people. Many break their commitments, lie, steal, and only look out for themselves. Sometimes, people can be honest, having good intentions, but they can only do so much in certain situations. God, in contrast, is completely and without doubt, trustworthy. He can be trusted!

The concept of trusting God instead of man occurs throughout the Scriptures. Jeremiah 17:5-8 tells us, “Thus says the Lord: cursed is the man who trusts in man and makes flesh his strength, whose heart departs from the Lord. For he shall be like a shrub in the desert, and shall not see when good comes, but shall inhabit the parched places in the wilderness, in a salt land which is not inhabited. Blessed is the man who trusts in the Lord, and whose hope is the Lord. For he shall be like a tree planted by the waters, which spreads out its roots by the river, and will not fear when heat comes; but its leaf will be green, and will not be anxious in the year of drought, nor will cease from yielding fruit.” Psalm 9:10 points out, “And those who know Your name will put their trust in You; for You, Lord, have not forsaken those who seek You.”

Perhaps verses 8-9 are intended as synonymous parallelism, i.e., “put confidence in man” is parallel, the same as, “put confidence in princes.” It would be possible for a person to be honest and trustworthy while holding a political office. However, people who gain political offices can face many temptations to do wrong and often yield to them. We cannot trust people in general, and for sure, we cannot trust politicians in the same way we can trust God! We trust God from the standpoint of His providential care and through the Scriptures, which He has given us — we trust His Word.

God Delivers (10-14)

In these verses, the Psalmist continues to express his confidence in God. He gives a specific example in verses 10-13 of a trying and dangerous circumstance and then states how God helped him. After overcoming these, we find the writer praising God, calling Him his “song.” This section sounds like a ruler or king speaking, which gives credence to the position of David being the author.

In the first section, verses 10-13 state, “(10) All nations surrounded me, But in the name of the Lord I will destroy them. (11) They surrounded me, Yes, they surrounded me; But in the name of the Lord I will destroy them. (12) They surrounded me like bees; They were quenched like a fire of thorns; For in the name of the Lord I will destroy them.” Twice, the Psalmist states that nations surrounded him, and then described his situation, saying they surrounded him like bees. (We have perhaps experienced this after having disturbed a hive of bees and understand his simile fully.) Each time he states, “in the name of the Lord,” he would destroy them. He would not merely force them to retreat, but he would destroy them. The defeat of his enemies would be done in the “name of the Lord,” meaning he would have success due to the power and might of God who would aid him. After he describes his situation as being surrounded by bees, he then says they would be “quenched” (“cut them off” – most translations) like a fire of thorns. Thorns, especially when dry, can flame up and quickly burn when lit. (Typically, people would do this when they wanted to clear a field.) Like the thorns could soon be consumed by fire, with God’s help, his enemies would quickly experience destruction.

Verse 13 states the same concept a little differently. The writer adds, “You pushed me violently, that I might fall, but the Lord helped me.” He speaks to his enemies, who pushed him violently (“hard” – ESV). However, due to the Lord, he regained his “balance.” Whatever the adversity, God helped him to overcome.

In verse 14, in light of God’s help, he breaks out in praise, saying, “The Lord is my strength and song, and He has become my salvation.” The song would be one of joy, such as one would have after a great victory. A comparison to this statement is seen with the “Song of Moses” (Ex. 15:1-18) after the children of Israel crossed the Red Sea. The “Song of David” also comes to mind. In it, David praises God for deliverance from his enemies and the hand of Saul (2 Sam. 22). God was also his “strength” and his “salvation.” God’s strength allowed him the victory. One writer expressed it like this:

“My strength,” that I am able to resist my enemies; “my salvation,” that I am delivered from my enemies; “my song,” that I may joyfully praise him and sing of him after I am delivered. — William Nicholson, 1662. (from The Treasury of David, Biblesoft).

In our text, it is also noteworthy that the writer did not sing his praises; instead, he reserved them all for God. One writer expressed it like this:

Rejoicing in Deliverance (15-18)

Verses 15-17 continues, “(15) The voice of rejoicing and salvation is in the tents of the righteous; the right hand of the Lord does valiantly. (16) The right hand of the Lord is exalted; the right hand of the Lord does valiantly. (17) I shall not die, but live, and declare the works of the Lord.”

He speaks three times of the right hand of the Lord, which denotes the strength and skill of God. It is probably said more than once for emphasis. As a result of God causing His people to triumph, by His valiant works of deliverance, there is joy in the “tents of the righteous.” If this is referring to David becoming established as the king, the people would have rejoiced as God allowed him to triumph.

Because God delivered the Psalmist, he would be able to declare the works of the Lord (17). If we are Christians, we have been delivered by the Lord from spiritual death. We should be motivated like the writer of this Psalm, to declare the works of the Lord to others.

Consider the concept of the tents or dwelling places of the righteous. Does your “tent,” or home, consist of the righteous? All of us must strive today to make our tents the dwelling places of the righteous.

The writer adds in verse 18, “The Lord has chastened me severely, but He has not given me over to death.” This verse suggests that the sins of the Psalmist caused the problems he was facing and served as punishment for his misdeeds. Also, God had not chasened him mildly but severely! If David is the author, this well describes the events associated with his sins with Bathsheba. Regardless, his punishment could have been worse, and he was thankful the Lord had let him live.

Consider a few passages on the subject of the chastening of God. Job 5:17 says, “Behold, happy is the man whom God corrects; therefore do not despise the chastening of the Almighty.” In the New Testament, we are told in Hebrews (12:5-6), “And you have forgotten the exhortation which speaks to you as to sons: “My son, do not despise the chastening of the Lord, nor be discouraged when you are rebuked by Him; for whom the Lord loves He chastens, and scourges every son whom He receives.” (Note also Pb. 3:11-12, 1 Cor. 11:32.)

The Psalmist learned from the situation he faced and was happy he had survived.

The Gates of the Righteous (19-21)

Verses 19-20 says, “Open to me the gates of righteousness; I will go through them, And I will praise the Lord. This is the gate of the Lord, through which the righteous shall enter.”

There are various ways to approach this section. Some interpret it literally while others understand it figuratively. We will first look at the literal viewpoint, which emphasizes the Psalm as a song sung, a liturgy, on the way to the temple for worship. With verse 19, the procession reaches the temple, and permission, perhaps by the king, is asked of the Levites to enter through the gates for worship. Consider a quote regarding the sequence of events.

The procession has reached the Temple gates, and seeks to enter (19). A voice from within reminds them of the condition of entry (20); and passing into the Temple courts the grateful people renew their praises for the miracle of deliverance which has been wrought for them (21–24). (Cambridge Bible for Schools and Colleges)

Consider another supposition.

Dr. Kennicott supposes that this verse was sung by the priest, the next by the king, the three next by a chorus of people, the 25th by the king, the two next by the priest, the 28th by the king, and the last the grand chorus of the whole assembly. (Treasury of Scripture Knowledge – R.A. Torrey)

This viewpoint, however, of having reached the temple seems to conflict with David being the author because the construction of the temple did not occur until after David’s death. Instead, it would give some validity to the psalm being written by another after the exile when the rebuilding of the temple took place. It is possible, however, that the writer has in mind the prospect of the building of the temple, which would have existed in David’s time — thus, he could be speaking prospectively. Also, he might even be referring to another place of worship, such as the tabernacle.

The figurative view may hold these verses to be a picture of Jesus entering heaven after the resurrection as heaven has no literal gate. Hence, he is speaking of the “gate” of salvation for mankind. A request to allow entrance is being made by the righteous. This view fits with verse 21. Consider John 10:9, where Jesus informed the people, “I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture.” Consider also John 14:6 where Jesus said to Thomas, “ . . . I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. Even if the figurative interpretation is incorrect, there is still an excellent application to be made regarding salvation from sin.

The Psalmist continues in verse 21, “I will praise You, for You have answered me, and have become my salvation.” Because you answered me and gave me salvation, he says, “I will praise you.” This statement has application with any physical deliverance, such as in war. It could particularly pertain to the spiritual forgiveness of sins.

Consider some further observations from this section. In verse 19, the Psalmist:

Humbly Requested – “Open to me,”
Boldly Accepted – “I will go into them,”
Gratefully Enjoyed – “And praise the Lord.” (Spurgeon)

It is vital for us today to have this same approach to our salvation. Humility is essential for us to become a Christian; we must have the courage to make the step; with thanksgiving, we joyfully accept God’s blessings.

Today, the gates of righteousness are still open. Sadly, many have no desire to enter. It is essential to understand that eventually, they will be closed forever.

The Rejected Stone (22-24)

Verses 22-23 speak of builders rejecting a stone, which became the chief cornerstone of a building. “(22) The stone which the builders rejected Has become the chief cornerstone. (23) This was the Lord’s doing; It is marvelous in our eyes.” What is the significance of a cornerstone? In a building, the cornerstone was vital, and the builder would carefully select it. The cornerstone provided a square allowing the alignment of the walls of a building under construction.

Consider some interpretations which have immediate fulfillment. One possibility involves Israel being the rejected stone. Other nations despised and rejected them, but they gained strength and achieved victory (10-13). Further, from Israel, comes the promised Messiah. Others regard David as the rejected stone. He faced rejection by his own brothers — later, Saul hunted him down; yet, God eventually exalted him to the throne. David, originally a rejected stone, becomes the chief cornerstone.

However, the verses, although they may have some immediate fulfillment, are undoubtedly Messianic, as Jesus applied this passage, along with verse 26, to Himself. Also, others applied the section to Jesus. Consider various passages and events.

Jesus’ application after the Parable of the Vineyard – In Matthew 21:42, Jesus said to the Jewish officials, “Have you never read in the Scriptures: The stone which the builders rejected Has become the chief cornerstone. This was the Lord’s doing, and it is marvelous in our eyes?” (Jesus also quoted verse 26 of the Psalm.) Here, Jesus says He was the rejected stone, which the builders rejected.
Peter speaking to the Sanhedrin – Acts 4:10-12 – “let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole. This is the ‘stone which was rejected by you builders, which has become the chief cornerstone.’ Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.” Peter boldly made this statement after his arrest.
Peter applies to those who had rejected Christ – 1 Peter 2:7 – “Therefore, to you who believe, He is precious; but to those who are disobedient, ‘the stone which the builders rejected has become the chief cornerstone,’”
Paul, speaking of the Jesus and Gentiles being one in Christ – “Eph 2:19 – “Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone,”

The people generally rejected Christ (Jn. 1:11). He particularly faced rejection by the Jewish leaders (the Scribes, Pharisees) and the Sadducees. These “builders” rejected the “stone,” Jesus. However, He proved Himself as the cornerstone when he came forth from the grave and ascended back to heaven to sit at the right hand of God as the Savior of all.

Verse 23 states that the event in verse 22 is amazing, and it is the Lord’s doing. Consider the following statement.

It was the Lord’s doing, they said; in their eyes it was a thing beyond all possibility of belief: which is the force of the original. The exaltation of David from a sheepfold to a throne was wonderful, especially considering the opposition made against it by the princes and rulers of Judah and Israel: but much more astonishing was the exaltation of Christ. For what can be more truly marvellous, than that a person, put to death as a malefactor, and laid in the grave, should from thence arise immortal, and become the head of an immortal society; should ascend into heaven, being vested with unlimited power, and crowned with ineffable glory; and should prepare a way for the sons of Adam to follow him into those mansions of eternal bliss? (Joseph Benson, Commentary of the Old & New Testaments)

The Lord was behind this fabulous event — this gift, which allowed everyone to receive the forgiveness of sins.

Verse 24 further states, “This is the day the Lord has made; we will rejoice and be glad in it.” Many quote this verse to encourage a positive attitude, i.e., we are to appreciate each day, as it is a gift from God. In a general sense, this is a correct application, and we will discuss this viewpoint later. However, it is essential to consider this verse in its context, which will allow us to see a deeper meaning.

The Psalmist has said that God answered his prayers and gave him “salvation,” and he would praise Him (21). The stone, which the builders rejected, becomes the cornerstone (22), and the Lord carried this out, and it was marvelous (23). Thus, the “day,” which God has given us, refers to the time when Christ became the chief cornerstone. This event would be a day of celebration and deliverance — a day when people would obtain liberation from the bondage of sin and be able to obtain salvation. This fulfillment would occur when Christ died, came forth from the grave, and ascended back to heaven to sit on the throne of David. This day would be the “day” the Lord has made, and it should cause us to rejoice!

As noted earlier, a general application exists for the verse. People should consider that each day given by God is a gift. We should appreciate, be thankful for, and take full advantage of each one received. One writer put it like this. “God deposited 1440 minutes into your account (the number in one day). You can invest them, but you can’t save them.” We should be thankful for all God has done for us (1 Thess. 5:18). Consider the following story.

A story is told about a vendor who sold bagels for 50 cents each at a street corner food stand. A jogger ran past and threw a couple of quarters into the bucket but didn’t take a bagel. He did the same thing every day for months. One day, as the jogger was passing by, the vendor stopped him. The jogger asked, “You probably want to know why I always put money in but never take a bagel, don’t you?” “No,” said the vendor. “I just wanted to tell you that the bagels have gone up to 60 cents.” ( Cindy Hess Kasper )

Many treat God in the same way. We should be grateful to Him for everything He has done for us, and everyone should be thankful for each day given to live. We are undeserving of the gifts from God.

Gives Us Light (25-27)

Verse 25 reads, “Save now, I pray, O Lord; O Lord, I pray, send now prosperity.” As previously noted, a common view is this psalm is a liturgy, and many feel this is a prayer said by David at the gate of the place of worship. He is asking God to save him and allow him prosperity. The salvation he asks for likely refers to a physical deliverance but may have a double meaning and allude to spiritual salvation as well. (Various translations render the word translated “prosperity” as “success.”) The Psalmist, according to verse 21, had already experienced “salvation,” but he wants it to continue (25a). Today, after we become a Christian, we must continue to be faithful so our salvation can continue (1 Cor. 15:58, Rev. 2:6).

Verses 26-27 is generally understood to be a statement made by the temple authorities to those who have arrived at the gate. Note verse 26, which is familiar to many Bible students today. “Blessed is he who comes in the name of the Lord! We have blessed you from the house of the Lord.” This passage continues with the Messianic implications. Note the reaction of the people when Jesus entered Jerusalem for the final time recorded in Matthew 21:8-9. “And a very great multitude spread their clothes on the road; others cut down branches from the trees and spread them on the road. Then the multitudes who went before and those who followed cried out, saying: ‘Hosanna to the Son of David! ‘Blessed is He who comes in the name of the Lord!’ Hosanna in the highest!’” When Jesus lamented Jerusalem, He made applications of verse 26 to Himself saying (Mt. 23:37-39), “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! See! Your house is left to you desolate; for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the Lord!’”

Verse 27 continues, “God is the Lord, and He has given us light; bind the sacrifice with cords to the horns of the altar.” God is the Lord. We must not let idols, material things, or fleshly lusts be our god. Further, we are not our own Lord — God alone should be our Lord!

Also, the text says that God gives us “light,” i.e., spiritual light. The term “light,” when used figuratively, refers to good things such as knowledge, understanding, and salvation. As an example, in 1 Peter 2:9, (in contrast to the disobedient), Peter says of Christians, “But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light.”

As the worship continues, the last part of verse 27 speaks of binding the sacrifices with cords to the horns of the altar. Consider the rendering by the NIV, which says, “The Lord is God, and he has made his light shine upon us. With boughs in hand, join in the festal procession up to the horns of the altar” (Ps 118:27). You might recall that later, branches from trees were laid on the road as Jesus entered Jerusalem.

Conclusion (28-29)

In concluding, verse 28 says, “You are my God, and I will praise You; You are my God, I will exalt You.” In that you are my God, “I will praise and exalt You!” It seems the author — presumably David — is now speaking just after the priests spoke in verse 27. They had proclaimed that God alone was the Lord, and the Psalmist acknowledges this.

Verse 28 concludes, “Oh, give thanks to the Lord, for He is good! For His mercy endures forever.” This second “bookend” completes the psalm . . . the homage ends as it started. This exclamation of praise occurs many times in the Scriptures (I Chron. 16:34, 2 Chron. 5:13; Ezra 3:11; Ps. 106:1, 107:1).

Consider a summary of this Psalm by one writer.

The Psalm concludes as it began, making a complete circle of joyful adoration. We can well suppose that the notes at the close of the loud hallelujah were more swift, more sweet, more loud than at the beginning. To the sound of trumpet and harp, Israel, the house of Aaron, and all that feared the Lord, forgetting their distinctions, joined in one common hymn, testifying again to their deep gratitude to the Lord’s goodness, and to the mercy which is unto eternity. What better close could there be to this right royal song? The Psalmist would have risen to something higher, so as to end with a climax, but nothing loftier remained. He had reached the height of his grandest argument, and there he paused. The music ceased, the song was suspended, the great hallel was all chanted, and the people went every one to his own home, quietly and happily musing upon the goodness of the Lord, whose mercy fills eternity. (Treasury of David – Spurgeon)

God is good! Indeed, His mercy endures, and He is our deliverer. All should praise, worship, and give thanks to God!