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Commentary on Psalms 118 verses 19–29
We have here an illustrious prophecy of the humiliation and exaltation of our Lord Jesus, his sufferings, and the glory that should follow. Peter thus applies it directly to the chief priests and scribes, and none of them could charge him with misapplying it, Act 4:11. Now observe here,
I. The preface with which this precious prophecy is introduced, Psa 118:19-21. 1. The psalmist desires admission into the sanctuary of God, there to celebrate the glory of him that cometh in the name of the Lord: Open to me the gates of righteousness. So the temple-gates are called, because they were shut against the uncircumcised, and forbade the stranger to come nigh, as the sacrifices there offered are called sacrifices of righteousness. Those that would enter into communion with God in holy ordinances must become humble suitors to God for admission. And when the gates of righteousness are opened to us we must go into them, must enter into the holiest, as far as we have leave, and praise the Lord. Our business within God's gates is to praise God; therefore we should long till the gates of heaven be opened to us, that we may go into them to dwell in God's house above, where we shall be still praising him. 2. He sees admission granted him (Psa 118:20): This is the gate of the Lord, the gate of his appointing, into which the righteous shall enter; as if he had said, "The gate you knocked at is opened, and you are welcome. Knock, and it shall be opened unto you." Some by this gate understand Christ, by whom we are taken into fellowship with God and our praises are accepted; he is the way; there is no coming to the Father but by him (Joh 14:6), he is the door of the sheep (Joh 10:9); he is the gate of the temple, by whom, and by whom only, the righteous, and they only, shall enter, and come into God's righteousness, as the expression is, Psa 69:27. The psalmist triumphs in the discovery that the gate of righteousness, which had been so long shut, and so long knocked at, was now at length opened. 3. He promises to give thanks to God for this favour (Psa 118:21): I will praise thee. Those that saw Christ's day at so great a distance saw cause to praise God for the prospect; for in him they saw that God had heard them, had heard the prayers of the Old Testament saints for the coming of the Messiah, and would be their salvation.
II. The prophecy itself, Psa 118:22, Psa 118:23. This may have some reference to David's preferment; he was the stone which Saul and his courtiers rejected, but was by the wonderful providence of God advanced to be the headstone of the building. But its principal reference is to Christ; and here we have, 1. His humiliation. He is the stone which the builders refused; he is the stone cut out of the mountain without hands, Dan 2:34. He is a stone, not only for strength, and firmness, and duration, but for life, in the building of the spiritual temple; and yet a precious stone (Pe1 2:6), for the foundation of the gospel-church must be sapphires, Isa 54:11. This stone was rejected by the builders, by the rulers and people of the Jews (Act 4:8, Act 4:10, Act 4:11); they refused to own him as the stone, the Messiah promised; they would not build their faith upon him nor join themselves to him; they would make no use of him, but go on in their building without him; they denied him in the presence of Pilate (Act 3:13) when they said, We have no king but Caesar. They trampled upon this stone, threw it among the rubbish out of the city; nay, they stumbled at it. This was a disgrace to Christ, but it proved the ruin of those that thus made light of him. Rejecters of Christ are rejected of God. 2. His exaltation. He has become the headstone of the corner; he is advanced to the highest degree both of honour and usefulness, to be above all, and all in all. He is the chief corner-stone in the foundation, in whom Jew and Gentile are united, that they may be built up one holy house. He is the chief top-stone in the corner, in whom the building is completed, and who must in all things have the pre-eminence, as the author and finisher of our faith. Thus highly has God exalted him, because he humbled himself; and we, in compliance with God's design, must make him the foundation of our hope, the centre of our unity, and the end of our living. To me to live is Christ. 3. The hand of God in all this: This is the Lord's doing; it is from the Lord; it is with the Lord; it is the product of his counsel; it is his contrivance. Both the humiliation and the exaltation of the Lord Jesus were his work, Act 2:23; Act 4:27, Act 4:28. He sent him, sealed him; his hand went with him throughout his whole undertaking, and from first to last he did his Father's will; and this ought to be marvellous in our eyes. Christ's name is Wonderful; and the redemption he wrought out is the most amazing of all God's works of wonder; it is what the angels desire to look into, and will be admiring to eternity; much more ought we to admire it, who owe our all to it. Without controversy, great is the mystery of godliness.
III. The joy wherewith it is entertained and the acclamations which attend this prediction.
1.Let the day be solemnized to the honour of God with great joy (Psa 118:24): This is the day the Lord has made. The whole time of the gospel-dispensation, that accepted time, that day of salvation, is what the Lord has made so; it is a continual feast, which ought to be kept with joy. Or it may very fitly be understood of the Christian sabbath, which we sanctify in remembrance of Christ's resurrection, when the rejected stone began to be exalted; and so, (1.) Here is the doctrine of the Christian sabbath: It is the day which the Lord has made, has made remarkable, made holy, has distinguished from other days; he has made it for man: it is therefore called the Lord's day, for it bears his image and superscription. (2.) The duty of the sabbath, the work of the day that is to be done in his day: We will rejoice and be glad in it, not only in the institution of the day, that there is such a day appointed, but in the occasion of it, Christ's becoming the head of the corner. This we ought to rejoice in both as his honour and our advantage. Sabbath days must be rejoicing days, and then they are to us as the days of heaven. See what a good Master we serve, who, having instituted a day for his service, appoints it to be spent in holy joy.
2.Let the exalted Redeemer be met, and attended, with joyful hosannas, Psa 118:25, Psa 118:26.
(1.)Let him have the acclamations of the people, as is usual at the inauguration of a prince. Let every one of his loyal subjects shout for joy, Save now, I beseech thee, O Lord! This is like Vivat rex - Long live the king, and expresses a hearty joy for his accession to the crown, an entire satisfaction in his government, and a zealous affection to the interests and honour of it. Hosanna signifies, Save now, I beseech thee. [1.] "Lord, save me, I beseech thee; let this Saviour be my Saviour, and, in order to that, my ruler; let me be taken under his protection and owned as one of his willing subjects. His enemies are my enemies; Lord, I beseech thee, save me from them. Send me an interest in that prosperity which his kingdom brings with it to all those that entertain it. Let my soul prosper and be in health, in that peace and righteousness which his government brings, Psa 72:3. Let me have victory over those lusts that war against my soul, and let divine grace go on in my heart conquering and to conquer." [2.] "Lord, preserve him, I beseech thee, even the Saviour himself, and send him prosperity in all his undertakings; give success to his gospel, and let it be mighty, through God, to the pulling down of strong-holds and reducing souls to their allegiance to him. Let his name be sanctified, his kingdom come, his will be done." Thus let prayer be made for him continually, Psa 72:15. On the Lord's day, when we rejoice and are glad in his kingdom, we must pray for the advancement of it more and more, and its establishment upon the ruins of the devil's kingdom. When Christ made his public entry into Jerusalem he was thus met by his well-wishers (Mat 21:9): Hosanna to the Son of David; long live King Jesus; let him reign for ever.
(2.)Let the priests, the Lord's ministers, do their part in this great solemnity, Psa 118:26. [1.] Let them bless the prince with their praises: Blessed is he that cometh in the name of the Lord. Jesus Christ is he that cometh - ho erchomenos, he that was to come and is yet to come again, Rev 1:8. He comes in the name of the Lord, with a commission from him, to act for him, to do his will and to seek his glory; and therefore we must say, Blessed be he that cometh; we must rejoice that he has come; we must speak well of him, admire him, and esteem him highly, as one we are eternally obliged to, call him blessed Jesus, blessed for ever, Psa 45:2. We must bid him welcome into our hearts, saying, "Come in, thou blessed of the Lord; come in by thy grace and Spirit, and take possession of me for thy own." We must bless his faithful ministers that come in his name, and receive them for his sake, Isa 52:7; Joh 13:20. We must pray for the enlargement and edification of his church, for the ripening of things for his second coming, and then that he who has said, Surely I come quickly, would even so come. [2.] Let them bless the people with their prayers: We have blessed you out of the house of the Lord. Christ's ministers are not only warranted, but appointed to pronounce a blessing, in his name, upon all his loyal subjects that love him and his government in sincerity, Eph 6:24. We assure you that in and through Jesus Christ you are blessed; for he came to bless you. "You are blessed out of the house of the Lord, that is, with spiritual blessings in heavenly places (Eph 1:3), and therefore have reason to bless him who has thus blessed you."
3.Let sacrifices of thanksgiving be offered to his honour who offered for us the great atoning sacrifice, Psa 118:27. Here is, (1.) The privilege we enjoy by Jesus Christ: God is the Lord who has shown us light. God is Jehovah, is known by that name, a God performing what he has promised and perfecting what he has begun, Exo 6:3. He has shown us light, that is, he has given us the knowledge of himself and his will. He has shined upon us (so some); he has favoured us, and lifted up upon us the light of his countenance; he has given us occasion for joy and rejoicing, which is light to the soul, by giving us a prospect of everlasting light in heaven. The day which the Lord has made brings light with it, true light. (2.) The duty which this privilege calls for: Bind the sacrifice with cords, that, being killed, the blood of it may be sprinkled upon the horns of the altar, according to the law; or perhaps it was the custom (though we read not of it elsewhere) to bind the sacrifice to the horns of the altar while things were getting ready for the slaying of it. Or this may have a peculiar significancy here; the sacrifice we are to offer to God, in gratitude for redeeming love, is ourselves, not to be slain upon the altar, but living sacrifices (Rom 12:1), to be bound to the altar, spiritual sacrifices of prayer and praise, in which our hearts must be fixed and engaged, as the sacrifice was bound with cords to the horns of the altar, not to start back.
4.The psalmist concludes with his own thankful acknowledgments of divine grace, in which he calls upon others to join with him, Psa 118:28, Psa 118:29. (1.) He will praise God himself, and endeavour to exalt him in his own heart and in the hearts of others, and this because of his covenant-relation to him and interest in him: "Thou art my God, on whom I depend, and to whom I am devoted, who ownest me and art owned by me; and therefore I will praise thee." (2.) He will have all about him to give thanks to God for these glad tidings of great joy to all people, that there is a Redeemer, even Christ the Lord. In him it is that God is good to man and that his mercy endures for ever; in him the covenant of grace is made, and in him it is made sure, made good, and made an everlasting covenant. He concludes this psalm as he began it (Psa 118:1), for God's glory must be the Alpha and Omega, the beginning and the end, of all our addresses to him. Hallowed by thy name, and thine is the glory. And this fitly closes a prophecy of Christ. The angels give thanks for man's redemption. Glory to God in the highest (Luk 2:14), for there is on earth peace, to which we must echo with our hosannas, as they did, Luk 19:38. Peace in heaven to us through Christ, and therefore glory in the highest.
Let us therefore root this out quickly, and let us fall down before the Master and entreat him with tears, that he may show himself propitious and be reconciled to us and may restore us to the seemly and pure conduct that belongs to our love of the brothers. For this is a gate of righteousness opened to life, as it is written: “Open to me the gates of righteousness, that I may enter in thereby and praise the Lord. This is the gate of the Lord; the righteous shall enter in thereby.” Seeing then that many gates are opened, this is that gate that is in righteousness, even that which is in Christ, whereby all are blessed who have entered in and direct their path in holiness and righteousness, performing all things without confusion. Let a person be faithful, let him be able to expound a deep saying, let him be wise in the discernment of words, let him be strenuous in deeds, let him be pure; for so much the more ought he to be lowly in mind, in proportion as he seems to be the greater; and he ought to seek the common advantage of all, and not his own.
And it is not incredible that the gates that are said to open spontaneously are referred obscurely by some to the words “Open to me the gates of righteousness, that I may go into them and praise the Lord; this gate of the Lord, into it the righteous shall enter”; and again, to what is said in the ninth psalm, “You that lift me up from the gates of death, that I may show forth all your praise in the gates of the daughter of Zion.” The Scripture further gives the name of “gates of death” to those sins that lead to destruction, as it calls, on the contrary, good actions the “gates of Zion.” So also “the gates of righteousness,” which is an equivalent expression to “the gates of virtue.” These are ready to be opened to one who follows after virtuous pursuits.
In this place, then, the gates of hades are spoken of; but in the Psalms the prophet gives thanks saying, “He who lifts me up from the gates of death that I may declare all your praises in the gates of the daughter of Zion.” And from this we learn that it is never possible for anyone to be fit to declare the praises of God, unless he has been lifted up from the gates of death and has come to the gates of Zion. Now the gates of Zion may be conceived as opposed to the gates of death, so that there is one gate of death, dissoluteness, but a gate of Zion, self-control; and so a gate of death, unrighteousness, but a gate of Zion, righteousness, which the prophet shows forth saying, “This is the gate of the Lord, the righteous shall enter into it.” And again there is cowardice, a gate of death, but courage, a gate of Zion; and want of prudence, a gate of death, but its opposite, prudence, a gate of Zion. But to all the gates of the “knowledge that is falsely so called” one gate is opposed, the gate of knowledge which is free from falsehood. But consider if, because of the saying, “our wrestling is not against flesh and blood,” etc., you can say that each power and world ruler of this darkness and each one of the “spiritual hosts of wickedness in the heavenly places” is a gate of hades and a gate of death. Let, then, the principalities and powers with which our wrestling is, be called gates of hades, but the “ministering spirits” gates of righteousness. But as in the case of the better things many gates are first spoken of, and after the gates, one, in the passage, “Open to me the gates of righteousness, I will enter into them and will make full confession to the Lord,” and “this is the gate of the Lord, by it the righteous shall enter”; so also in the case of those gates that are opposed, many are the gates of hades and death, each a power; but over all these the wicked one himself.
Our father Jacob too prayed at Bethel and saw the gate of heaven opened, with a ladder going up on high. This is a symbol of our Savior that Jacob saw: the gate of heaven is Christ, in accordance with what he said: “I am the gate of life; every one who enters by me shall live forever.” David too said, “This is the gate of the Lord, by which the righteous enter.” Again, the ladder that Jacob saw is a symbol of our Savior, in that by means of him the just ascend from the lower to the upper realm. The ladder is also a symbol of our Savior’s cross, which was raised up like a ladder, with the Lord standing above it; for above Christ is the Lord of all, just as the blessed apostle said: “The head of Christ is God.” Now Jacob called that place Bethel; and Jacob raised up there a pillar of stone as a testimony, and he poured oil over it. Our father Jacob did this too in symbol, anticipating that stones would receive anointing—for the peoples who have believed in Christ are the stones that are anointed; just as John says of them: “From these stones God is able to raise up children for Abraham.” For in Jacob’s prayer the calling of the nations was symbolized.
"Open me," he says, "the gates of righteousness" [Psalm 118:19]. Behold, we have heard of the gates. What is within? "That I may," he says, "go into them, and give thanks unto the Lord." This is the confession of praise full of wonder, "even unto the house of God, in the voice of joy and confession of praise, among such as keep holiday:" this is the everlasting bliss of the righteous, whereby they are blessed who dwell in the Lord's house, praising Him for evermore.
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SUMMARY
Psalm 118:19 captures the psalmist's fervent plea for divine access to God's sacred presence, expressed through the metaphor of "gates of righteousness." This verse, embedded within a larger psalm of thanksgiving for God's steadfast love and miraculous deliverance, articulates a profound desire for intimate communion with the Almighty, with the explicit purpose of offering unreserved praise and worship for His redemptive acts.
CONTEXT
Literary Context: Psalm 118 concludes the Egyptian Hallel (Psalms 113-118), a collection of psalms traditionally recited during significant Jewish festivals like Passover, Pentecost, and Tabernacles. This placement underscores its celebratory and redemptive themes. The preceding verses of Psalm 118 recount the psalmist's personal experience of distress and God's powerful intervention, culminating in a declaration of trust and triumph over enemies. For example, Psalm 118:5-7 vividly describes the psalmist's cry to the Lord and His gracious answer. The psalm then shifts from recounting past deliverance to a forward-looking desire for worship and public testimony, setting the stage for the psalmist's request to enter the "gates of righteousness" as an act of grateful response to God's salvation. The verses immediately following Psalm 118:19 continue this theme, with the psalmist entering and proclaiming God's goodness, as seen in Psalm 118:20-21.
Historical & Cultural Context: The "gates of righteousness" most likely refer to the literal gates of the Temple in Jerusalem, the central place of worship for ancient Israel. Entering these gates was a pilgrimage act, signifying access to God's dwelling place. During festivals, pilgrims would throng these gates, eager to offer sacrifices and praise. The Temple itself was not merely a building but a symbol of God's presence among His people, a place where heaven and earth met. The concept of "righteousness" (Hebrew: tzedek) was deeply embedded in Israelite covenant theology, encompassing moral integrity, justice, and conformity to God's divine standards. Access to God's holy presence was understood to be contingent upon ritual purity and moral uprightness, reflecting the holiness of God Himself, as detailed in the Mosaic Law. For instance, Leviticus 19:2 commands Israel to be holy because God is holy, setting a foundational expectation for those approaching Him.
Key Themes: This verse powerfully contributes to several overarching themes within Psalm 118 and the broader Psalter. Firstly, it highlights the theme of Divine Deliverance and Thanksgiving, as the psalmist's desire to enter the gates is a direct response to God's saving acts. Secondly, it emphasizes Access to God's Presence, portraying this access as a privilege granted by God, not earned, and pursued with fervent desire. The imagery of gates underscores the idea of a guarded, sacred space that only the righteous, or those made righteous by God, can enter. Thirdly, the verse underscores the centrality of Worship and Praise as the ultimate and proper response to God's goodness. The psalmist's intent upon entering is explicitly stated as "I will praise the LORD," reinforcing the idea that all deliverance and access lead to doxology. This aligns with the psalm's repeated refrain, "Oh give thanks to the LORD, for he is good; for his steadfast love endures forever!" found at the beginning of the psalm in Psalm 118:1 and echoed throughout.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices. Metaphor is central, with "gates of righteousness" serving as a rich symbolic representation of the divinely appointed way to access God's holy presence, likely referring to the Temple gates but extending to the spiritual path of communion. The act of "opening" these gates is an Anthropomorphism, attributing a human action (opening a gate) to God, emphasizing His active and personal role in granting access. The structure of the verse itself, moving from petition ("Open to me") to resolution ("I will go") and culminating in purpose ("I will praise the LORD"), demonstrates a clear progression that highlights the psalmist's earnest desire and the ultimate goal of worship. This progression also creates a sense of anticipation and fulfillment, where the granting of the request leads directly to the intended act of praise, reinforcing the psalmist's unwavering focus on glorifying God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 118:19 encapsulates the profound human yearning for divine communion and the recognition that such access is solely by God's grace and provision. Theologically, it underscores God's holiness, which necessitates a "righteous" path for approach, and His mercy, which makes that path available. The psalmist's desire to enter for the purpose of praise reinforces the biblical truth that worship is the proper and ultimate response to God's saving acts. This verse points forward to a greater fulfillment, where the barriers between God and humanity are fully removed, and access is granted not through a physical gate, but through a divine person, enabling all believers to draw near with confidence and offer spiritual sacrifices of praise.
REFLECTION AND APPLICATION
Psalm 118:19 invites us to examine the depth of our own desire for God's presence and the nature of our approach to Him. Do we earnestly long for intimacy with the Almighty, recognizing that true access is a gift of His grace? The psalmist's plea reminds us that we cannot force our way into God's presence; rather, we must humbly ask Him to open the way, trusting in His righteous character and provision. Furthermore, the verse challenges us to consider our motives for seeking God. Is our ultimate aim to offer Him praise and thanksgiving for who He is and what He has done, or are we primarily focused on what we can receive? Like the psalmist, our entry into God's presence, whether in corporate worship, private devotion, or through a life lived in accordance with His will, should culminate in unreserved adoration and gratitude, acknowledging Him as the source of all deliverance and blessing. This verse calls us to live a life that reflects the righteousness of the One we seek to praise, ensuring our walk aligns with our worship.
Questions for Reflection
FAQ
What are the "gates of righteousness" in Psalm 118:19?
Answer: The "gates of righteousness" primarily refer to the literal gates of the Temple in Jerusalem, which was the central place of worship and where God's presence was manifested. Entering these gates was a significant act of pilgrimage and worship for ancient Israelites. Metaphorically, they represent the divinely appointed way to approach a holy God. This path is either made righteous by God Himself, or it requires the worshiper to align with God's standards of moral integrity and covenant faithfulness. It underscores that access to God's presence is not arbitrary but is granted through a righteous means or by God's own righteous character, as seen throughout the Old Testament's emphasis on holiness and purity for approaching the divine. For example, Exodus 19:22 highlights the necessity of consecration for those approaching God's holy presence.
Why does the psalmist ask God to "open" the gates?
Answer: The request to "open" the gates signifies that access to God's presence is not something the psalmist can achieve through personal effort or merit alone; it requires divine intervention and grace. It highlights the recognition that God is sovereign over access to His holy dwelling. This plea acknowledges human limitation and dependence on God's gracious provision to enter His sacred space. It implies that there might be barriers—whether spiritual, physical, or due to unworthiness—that only God can remove, allowing the worshiper to draw near and fulfill their purpose of praise. This aligns with the broader biblical theme that God initiates and enables communion with humanity, as Jesus Himself stated in John 6:44.
CHRIST-CENTERED FULFILLMENT
Psalm 118:19 finds its ultimate and most profound fulfillment in Jesus Christ. While the psalmist longed for access to the earthly Temple gates, which served as a shadow of God's presence, Jesus declares Himself to be the true and living "gate" or "door" through whom humanity gains access to the Father. He is the very embodiment of "righteousness," not merely providing a way, but being the way itself, as proclaimed in John 10:9. Through His perfect life, atoning death, and glorious resurrection, Christ has opened the "gates of righteousness" for all who believe, tearing down the veil that separated humanity from God's holy presence, as dramatically evidenced in Matthew 27:51. The author of Hebrews powerfully articulates that we now have "boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh" in Hebrews 10:19-20. Thus, the psalmist's desire to enter and praise the LORD is fully realized in the Christian's ability to draw near to God through Christ, offering spiritual sacrifices of praise and thanksgiving, for He is our access, our righteousness, and the very object of our worship, making us "living stones" built into a spiritual house to offer "spiritual sacrifices acceptable to God through Jesus Christ," as described in 1 Peter 2:5.