GOD'S WORD® Translation (©1995)
"This God is our God forever and ever. He will lead us beyond death."

King James Bible
For this God is our God for ever and ever: he will be our guide even unto death.

Douay-Rheims Bible
For this is God, our God unto eternity, and for ever and ever: he shall rule us for evermore.

Darby Bible Translation
For this God is our God for ever and ever; he will be our guide until death.

English Revised Version
For this God is our God for ever and ever: he will be our guide even unto death.

Webster's Bible Translation
For this God is our God for ever and ever: he will be our guide even to death.

World English Bible
For this God is our God forever and ever. He will be our guide even to death. For the Chief Musician. A Psalm by the sons of Korah.

Young's Literal Translation
That this God is our God -- To the age and for ever, He -- he doth lead us over death!

Cross References

Genesis 24:48 "And I bowed low and worshiped the LORD, and blessed the LORD, the God of my master Abraham, who had guided me in the right way to take the daughter of my master's kinsman for his son.

Exodus 15:2 "The LORD is my strength and song, And He has become my salvation; This is my God, and I will praise Him; My father's God, and I will extol Him.

Numbers 9:20 If sometimes the cloud remained a few days over the tabernacle, according to the command of the LORD they remained camped. Then according to the command of the LORD they set out.

Deuteronomy 26:17 "You have today declared the LORD to be your God, and that you would walk in His ways and keep His statutes, His commandments and His ordinances, and listen to His voice.

Psalm 23:4 Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me.

Psalm 50:7 "Hear, O My people, and I will speak; O Israel, I will testify against you; I am God, your God.

Psalm 73:24 With Your counsel You will guide me, And afterward receive me to glory.

Isaiah 58:11 "And the LORD will continually guide you, And satisfy your desire in scorched places, And give strength to your bones; And you will be like a watered garden, And like a spring of water whose waters do not fail.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 8-14

We have here the good use and improvement which the people of God are taught to make of his late glorious and gracious appearances for them against their enemies, that they might work for their good.

I. Let our faith in the word of God be hereby confirmed. If we compare what God has done with what he has spoken, we shall find that, as we have heard, so have we seen (v. 8), and what we have seen obliges us to believe what we have heard. 1. "As we have heard done in former providences, in the days of old, so have we seen done in our own days." Note, God's latter appearances for his people against his and their enemies are consonant to his former appearances, and should put us in mind of them. 2. "As we have heard in the promise and prediction, so have we seen in the performance and accomplishment. We have heard that God is the Lord of hosts, and that Jerusalem is the city of our God, is dear to him, is his particular care; and now we have seen it; we have seen the power of our God; we have seen his goodness; we have seen his care and concern for us, that he is a wall of fire round about Jerusalem and the glory in the midst of her." Note, In the great things that God has done, and is doing, for his church, it is good to take notice of the fulfilling of the scriptures; and this would help us the better to understand both the providence itself and the scripture that is fulfilled in it.

II. Let our hope of the stability and perpetuity of the church be hereby encouraged. "From what we have seen, compared with what we have heard, in the city of our God, we may conclude that God will establish it for ever." This was not fulfilled in Jerusalem (that city was long since destroyed, and all its glory laid in the dust), but has its accomplishment in the gospel church. We are sure that that shall be established for ever; it is built upon a rock, and the gates of hell cannot prevail against it, Mt. 16:18. God himself has undertaken the establishment of it; it is the Lord that has founded Zion, Isa. 14:32. And what we have seen, compared with what we have heard, may encourage us to hope in that promise of God upon which the church is built.

III. Let our minds be hereby filled with good thoughts of God. "From what we have heard, and seen, and hope for, we may take occasion to think much of God's loving-kindness, whenever we meet in the midst of his temple," v. 9. All the streams of mercy that flow down to us must be traced up to the fountain of God's lovingkindness. It is not owing to any merit of ours, but purely to his mercy, and the peculiar favour he bears to his people. This therefore we must think of with delight, think of frequently and fixedly. What subject can we dwell upon more noble, more pleasant, more profitable? We must have God's lovingkindness always before our eyes (Ps. 26:3), especially when we attend upon him in his temple. When we enjoy the benefit of public ordinances undisturbed, when we meet in his temple and there is none to make us afraid, we should take occasion thence to think of his lovingkindness.

IV. Let us give to God the glory of the great things which he has done for us, and mention them to his honour (v. 10): "According to thy name, O God! so is thy praise, not only in Jerusalem, but to the ends of the earth." By the late signal deliverance of Jerusalem God had made himself a name; that is, he had gloriously discovered his wisdom, power, and goodness, and made all the nations about sensible of it; and so was his praise; that is, some in all parts would be found giving glory to him accordingly. As far as his name goes his praise will go, at least it should go, and, at length, it shall go, when all the ends of the world shall praise him, Ps. 22:27; Rev. 11:15. Some, by his name, understand especially that glorious name of his, the Lord of hosts; according to that name, so is his praise; for all the creatures, even to the ends of the earth, are under his command. But his people must, in a special manner, acknowledge his justice in all he does for them. "Righteousness fills thy right hand;" that is, all the operations of thy power are consonant to the eternal rules of equity.

V. Let all the members of the church in particular take to themselves the comfort of what God does for his church in general (v. 11): "Let Mount Zion rejoice, the priests and Levites that attend the sanctuary, and then let all the daughters of Judah, the country towns, and the inhabitants of them, be glad: let the women in their songs and dances, as usual on occasion of public joys, celebrate with thankfulness the great salvation which God has wrought for us." Note, When we have given God the praise we may then take the pleasure of the extraordinary deliverances of the church, and be glad because of God's judgments (that is, the operations of his providence), all which we may see wrought in wisdom (therefore called judgments) and working for the good of his church.

VI. Let us diligently observe the instances and evidences of the church's beauty, strength, and safety, and faithfully transmit our observations to those that shall come after us (v. 12, 13): Walk about Zion. Some think this refers to the ceremony of the triumph; let those who are employed in that solemnity walk round the walls (as they did, Neh. 12:31), singing and praising God. In doing this let them tell the towers and mark well the bulwarks, 1. That they might magnify the late wonderful deliverance God had wrought for them. Let them observe, with wonder, that the towers and bulwarks are all in their full strength and none of them damaged, the palaces in their beauty and none of them blemished; there is not the least damage done to the city by the kings that were assembled against it (v. 4): Tell this to the generation following, as a wonderful instance of God's care of his holy city, that the enemies should not only not ruin or destroy it, but not so much as hurt or deface it. 2. That they might fortify themselves against the fear of the like threatening danger another time. And so, (1.) We may understand it literally of Jerusalem, and the strong-hold of Zion. Let the daughters of Judah see the towers and bulwarks of Zion, with a pleasure equal to the terror with which the kings their enemies saw them, v. 5. Jerusalem was generally looked upon as an impregnable place, as appears, Lam. 4:12. All the inhabitants of the world would not have believed that an enemy should enter the gates of Jerusalem; nor could they have entered if the inhabitants had not sinned away their defence. Set your heart to her bulwarks. This intimates that the principal bulwarks of Zion were not the objects of sense, which they might set their eye upon, but the objects of faith, which they must set their hearts upon. It was well enough fortified indeed both by nature and art; but its bulwarks that were mostly to be relied upon were the special presence of God in it, the beauty of holiness he had put upon it, and the promises he had made concerning it. "Consider Jerusalem's strength, and tell it to the generations to come, that they may do nothing to weaken it, and that, if at any time it be in distress, they may not basely surrender it to the enemy as not tenable." Calvin observes here that when they are directed to transmit to posterity a particular account of the towers, and bulwarks, and palaces of Jerusalem, it is intimated that in process of time they would all be destroyed and remain no longer to be seen; for, otherwise, what need was thee to preserve the description and history of them? When the disciples were admiring the buildings of the temple their Master told them that in a little time one stone of it should not be left upon another, Mt. 24:1, 2. Therefore, (2.) This must certainly be applied to the gospel church, that Mount Zion, Heb. 12:22. "Consider the towers, and bulwarks, and palaces of that, that you may be invited and encouraged to join yourselves to it and embark in it. See it founded on Christ, the rock fortified by the divine power, guarded by him that neither slumbers nor sleeps. See what precious ordinances are its palaces, what precious promises are its bulwarks; tell this to the generation following, that they may with purpose of heart espouse its interests and cleave to it."

VII. Let us triumph in God, and in the assurances we have of his everlasting lovingkindness, v. 14. Tell this to the generation following; transmit this truth as a sacred deposit to your posterity, That this God, who has now done such great things for us, is our God for ever and ever; he is constant and unchangeable in his love to us and care for us. 1. If God be our God, he is ours for ever, not only through all the ages of time, but to eternity; for it is the everlasting blessedness of glorified saints that God himself will be with them and will be their God, Rev. 21:3. 2. If he be our God, he will be our guide, our faithful constant guide, to show us our way and to lead us in it; he will be so, even unto death, which will be the period of our way, and will bring us to our rest. He will lead and keep us even to the last. He will be our guide above death (so some); he will so guide us as to set us above the reach of death, so that it shall not be able to do us any real hurt. He will be our guide beyond death (so others); he will conduct us safely to a happiness on the other side death, to a life in which there shall be no more death. If we take the Lord for our God, he will conduct and convey us safely to death, through death, and beyond death-down to death and up again to glory.

Calvin's Commentary

11. Mount Zion shall rejoice, the daughters [199] of Judah shall be glad, because of thy judgments. 12. Encompass Zion, and go round about her, number her towers. 13. Set your hearts [200] to her walls, exalt her towers, [201] that ye may make report to the generation to come. 14. For this God is our God for ever and ever: he will be our guide even unto death.

11 Mount Zion shall rejoice The Psalmist now concludes his exhortation to rejoicing, telling us that Jerusalem and the other cities of Judea shall have cause to commend the righteousness of God, [202] because they had found from undoubted experience that he was the protector of their welfare. He here makes use of the word judgment, because God, who undertook the cause of his Church, openly showed that he was the enemy of her oppressors, and that he would repress their presumption and audacity.

12 and 13 Encompass Zion, etc. Here the prophet again commends the situation and beauty of Jerusalem, intimating that the city was strongly fortified and impregnable; and he does this, because in these external things the blessing of God in some respect shone forth. We must always bear in mind what he stated in a preceding verse, that "God in her palaces is known for a fortress." In making mention here of her towers and walls, we are not to suppose that he would have the minds of the faithful to rest in these things. He rather sets them before us as a mirror in which the character of God may be seen. He therefore says, Encompass Zion that is, look upon it carefully and attentively on every side; -- number her towers, and apply your mind to consider her walls; that is, estimate her palaces as they deserve, and thus it will be manifest beyond all doubt that this is a city chosen of God, seeing it far surpasses all other cities. In insisting upon these points, his whole drift is to make manifest the character with which the Lord had invested Jerusalem in making it a sacred place, in which he himself might take up his abode, and in erecting it as a dwelling-place for his people. It seems, moreover, that the prophet, in stating that the object of his exhortation was, that the beauty and magnificence of the holy city might be reported to the succeeding generation, tacitly gives us to understand, that the time would at length come when that city would be no longer seen. What need would there be for making this report if it could be seen and were always before the eyes of the world? Although, then, he has said a little before that Jerusalem is established for ever, yet he now teaches us, by way of correction, what kind of perpetuity it will be -- that it will endure only till the time of the renovation of the Church. We belong to that generation to come, to whom it is said these things will be reported; for we are sharers in all the benefits which God, in the days of old, bestowed upon his ancient people. The outward splendor for which Jerusalem was admired does not, indeed, stand forth conspicuous amongst us at the present day; but since the coming of Christ into our world, the Church has been no less richly and magnificently adorned with spiritual gifts than Jerusalem, under the shadows of the Law, was in old time surrounded and fortified with strong walls and towers. I have translated the word phsgv, pasgu, exalt, referring it to the value which ought to be put upon the towers of the city because of their excellence. To explain it, as is done by some, fortify or strengthen, seems to be less suitable. If any are inclined rather to follow the interpretation of those who render it look upon or behold, I have no great objection to it.

14. For this God is our God for ever and ever From these words it appears still more clearly, that when the prophet spake of the palaces of Jerusalem, it was not that the godly should keep their eyes fixed upon them, but that by the aid of these outward things they should elevate their minds to the contemplation of the glory of God. God would have them to behold, as it were, the marks of his grace engraven wherever they turned themselves, or rather, to recognize him as present in these marks. From this we conclude, that whatever dignity or excellence shines forth in the Church, we are not to consider it otherwise than as the means of presenting God to our view, that we may magnify and praise him in his gifts. The demonstrative pronoun zh, zeh, this, is not superfluous; it is put to distinguish the only true God, of whose existence and character the faithful were fully persuaded, from all the false gods which men have set themselves to invent. The unbelieving may boldly speak of the name of God, and prate about religion; but however much they may do this, when they are more closely questioned, it will be found that they have nothing certain or settled on the subject. Yea, the vain imaginations and inventions of those who are not grounded in the true faith must necessarily come to nothing. It is, then, the property of faith to set before us not a confused but a distinct knowledge of God, and such as may not leave us wavering, as superstition leaves its votaries, which, we know, is always introducing some new counterfeit deities and in countless numbers. We ought, therefore, so much the more to mark the emphatic demonstrative pronoun this, which is here used. We meet with an almost similar passage in the prophecies of Isaiah,

"Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation:"-- Isaiah 25:9

as if the faithful had protested and declared, We have not an uncertain God, or a God of whom we have only a confused and an indistinct apprehension, but one of whom we have a true and solid knowledge. When the faithful here declare that God will continue unchangeably steadfast to his purpose in maintaining his Church, their object is to encourage and strengthen themselves to persevere in a continued course of faith. What follows immediately after, He will be our guide even unto death, seems to be added by way of exposition. In making this statement, the people of God assure themselves that he will be their guide and keeper for ever. They are not to be understood as meaning that they will be safe under the government and conduct of God in this life only, and that he will abandon them in the midst of death; but they express generally, and according to the common people's way of speaking, [203] what I have stated, that God will take care of all who rely upon him even to the end. What we translate, Even unto death, consists of two words in the Hebrew text, 'l mvt, al muth; but some read in one word, 'lmvt, almuth, and take it for age or eternity [204] The sense, however, will be the same whether we read the one way or the other. Others translate it childhood, [205] in this sense, As God has from the beginning carefully preserved and maintained his Church, even as a father brings up his children from their infancy, so he will continue to act in the same manner. The first sense, however, in my opinion, is the more appropriate. Others translate it in secret or hidden, [206] which seems equally remote from the meaning of the prophet; unless, perhaps, we should understand him as intending expressly to say, that God's way of exercising his government is hidden, that we may not measure or judge of it by carnal reason, but by faith.

Footnotes:

[199] "C'este, villes," -- Fr. marg. "That is, cities."

[200] "C'est, prenez bien garde." -- Fr. marg. "That is, take good heed."

[201] "Palais." -- Fr. "Palaces."

[202] "Auront matiere de liesse." -- Fr. "Shall have matter of gladness."

[203] "Et selon la facon de parler du commun peuple." -- Fr.

[204] This is the view taken by the Septuagint, which renders it by, "Eis tous aionas," "To all eternity." "A very large number of copies," says Street, "both of De Rossi's and Dr Kennicott's collation, have lmvt in one word. Symmachus renders this expression by to dienekes, perpetuum."

[205] As if the word were derived from, lm elem, a young man Thus the Chaldee reads, "In the days of our youth." See mvt, in Buxton's Lexicon.

[206] This is the sense in which Houbigant understands 'lmvt, almuth; for he reads it as one word; and he is of opinion that it belongs to the title of the following psalm, to which, he says, 'lmvt, hidden, agrees very well, as an enigma is set forth in that psalm. Others, who read 'l mvt, al muth, in two words, upon death, consider them also as belonging to the inscription of the following psalm, observing that there can be no propriety in saying -- ever and ever -- unto death Merrick, however, remarks, "The words for ever and ever, and unto death, seem to me very consistent, as they relate to different propositions: This God will be our God to all eternity, and (by that power which he has already thus exerted in our protection) will conduct us through life with safety."

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