Apparently the psalm falls into two halves, of which the former (vv. 1-16) seems to have been sung as a processional hymn while approaching the sanctuary, and the latter (vv. 17-29), partly at the Temple gates, partly by a chorus of priests within, and partly by the procession when it had entered. Every reader recognises traces of antiphonal singing; but it is difficult to separate the parts with certainty. A clue may possibly be found by noting that verses marked by the occurrence of "I," "me," and "my" are mingled with others more impersonal. The personified nation is clearly the speaker of the former class of verses, which tells a connected story of distress, deliverance, and grateful triumph; while the other less personal verses generalise the experience of the first speaker, and sustain substantially the part of the chorus in a Greek play. In the first part of the psalm we may suppose that a part of the procession sang the one and another portion the other series; while in the second part (vv. 17-29) the more personal verses were sung by the whole _cortège_ arrived at the Temple, and the more generalised other part was taken by a chorus of priests or Levites within the sanctuary. This distribution of verses is occasionally uncertain, but on the whole is clear, and aids the understanding of the psalm.
First rings out from the full choir the summons to praise, which peculiarly belonged to the period of the Restoration (Ezra iii. 11; Psalms cvi. 1, cvii. 1). As in Psalm cxv., three classes are called on: the whole house of Israel, the priests, and "those who fear Jehovah"--_i.e._, aliens who have taken refuge beneath the wings of Israel's God. The threefold designation expresses the thrill of joy in the recovery of national life; the high estimate of the priesthood as the only remaining God-appointed order, now that the monarchy was swept away; and the growing desire to draw the nations into the community of God's people.
Then, with ver. 5, the single voice begins. His experience, now to be told, is the reason for the praise called for in the previous verses. It is the familiar sequence reiterated in many a psalm and many a life,--distress, or "a strait place" (Psalm cxvi. 3), a cry to Jehovah, His answer by enlargement, and a consequent triumphant confidence, which has warrant in the past for believing that no hand can hurt him whom Jehovah's hand helps. Many a man passes through the psalmist's experience without thereby achieving the psalmist's settled faith and power to despise threatening calamities. We fail both in recounting clearly to ourselves our deliverances and in drawing assurance from them for the future. Ver. 5_b_ is a pregnant construction. He "answered me in [or, into] an open place"--_i.e._, by bringing me into it. The contrast of a narrow gorge and a wide plain picturesquely expresses past restraints and present freedom of movement. Ver. 6 is taken from Psalm lvi. 9, 11; and ver. 7 is influenced by Psalm liv. 4, and reproduces the peculiar expression occurring there, "Jehovah is among my helpers,"--on which compare remarks on that passage.
Vv. 8, 9, are impersonal, and generalise the experience of the preceding verses. They ring out loud, like a trumpet, and are the more intense for reiteration. Israel was but a feeble handful. Its very existence seemed to depend on the caprice of the protecting kings who had permitted its return. It had had bitter experience of the unreliableness of a monarch's whim. Now, with superb reliance, which was felt by the psalmist to be the true lesson of the immediate past, it peals out its choral confidence in Jehovah with a "heroism of faith which may well put us to the blush." These verses surpass the preceding in that they avow that faith in Jehovah makes men independent of human helpers, while the former verses declared that it makes superior to mortal foes. Fear of and confidence in man are both removed by trust in God. But it is perhaps harder to be weaned from the confidence than to rise above the fear.