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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.
"I will confess unto You, O Lord, for You have heard me, and have become my salvation" [Psalm 118:21]. How often is that confession proved to be one of praise, that does not point out wounds to the physician, but gives thanks for the health it has received. But the Physician Himself is the Salvation.
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SUMMARY
Psalms 118:21 is a profound declaration of personal praise and thanksgiving, born from a deeply experienced divine intervention. The psalmist articulates immense gratitude for God's attentive ear to his cries and His transformative presence as the very embodiment of his deliverance and well-being. This verse encapsulates the joyful culmination of a journey from distress to triumphant adoration, highlighting God's unwavering faithfulness and responsive nature towards His people.
CONTEXT
Literary Context: Psalm 118 stands as a vibrant psalm of thanksgiving, serving as the concluding psalm of the "Egyptian Hallel" (Psalms 113-118), a revered collection traditionally recited during Passover and other significant Jewish festivals. The entire psalm is framed by the enduring refrain, "Oh give thanks to the Lord, for he is good; for his steadfast love endures forever!" found in Psalms 118:1 and Psalms 118:29. The verse follows a dramatic narrative of intense distress and miraculous deliverance, where the psalmist recounts being surrounded by enemies, crying out to the Lord, and experiencing His saving power, as vividly described in passages like Psalms 118:5-7. The immediate preceding verses, particularly Psalms 118:14, declare the Lord as the psalmist's strength and song, who has become his salvation, thereby setting the stage for this personal vow of praise.
Historical & Cultural Context: The "Egyptian Hallel" was central to the Passover celebration, commemorating Israel's miraculous deliverance from slavery in Egypt. This profound historical backdrop imbues Psalm 118 with overarching themes of national liberation and divine intervention in the face of insurmountable odds. The psalmist's personal experience, whether individual or representative of the nation, powerfully mirrors the Exodus narrative, where God heard the cries of His people and acted as their mighty deliverer. The psalm's communal nature is further underscored by its liturgical use, suggesting a context of public worship where the individual's testimony of deliverance becomes a corporate declaration of God's enduring faithfulness. Imagery such as being "pushed hard to make me fall" (Psalms 118:13) and the "stone that the builders rejected" (Psalms 118:22) also points to a context of societal opposition and ultimate vindication by God.
Key Themes: Psalms 118:21 contributes significantly to several major themes within Psalm 118 and the broader Psalter. Foremost is the theme of Thanksgiving and Praise as the appropriate and volitional response to God's goodness and intervention. It underscores Divine Responsiveness, emphasizing that God is not a distant or indifferent deity but one who actively listens and responds to the prayers of His people, a truth echoed throughout the Psalms. The profound declaration "art become my salvation" highlights God's active role as Deliverer and Rescuer, not merely the source of salvation but its very embodiment. This theme is foundational to the Old Testament understanding of Yahweh as the Great Deliverer, who consistently acts on behalf of His covenant people. Finally, the psalm's repeated emphasis on God's "steadfast love" (Hebrew: hesed) reinforces the theme of God's Enduring Mercy and Faithfulness, which undergirds all His saving acts and ensures His unfailing commitment to His people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 118:21 employs several effective literary devices to convey its powerful message of gratitude and divine intervention. The most prominent is Cause and Effect, clearly established by the conjunction "for" ("I will praise thee: for thou hast heard me..."). The psalmist's commitment to praise is presented as a direct and inevitable consequence of God's responsive action. There is also a strong sense of First-Person Declaration, which lends authenticity, immediacy, and profound personal conviction to the psalmist's experience, making the gratitude deeply personal and universally relatable. While not strict parallelism, the two reasons for praise – God hearing and God becoming salvation – function as a form of Complementary Progression, where God's attentiveness leads directly to His active and complete deliverance. The climactic phrase "art become my salvation" can be seen as a powerful form of Metonymy or even Personification, where an abstract concept (salvation) is attributed to or embodied by God Himself, emphasizing His active role and identity as the ultimate Deliverer.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 118:21 profoundly articulates the biblical truth that God is both intimately attentive to the cries of His people and actively involved in their deliverance. It underscores the reciprocal relationship between divine action and human response: God's faithfulness in hearing and saving elicits a heartfelt outpouring of praise and thanksgiving. This verse testifies to God's character as the ultimate source of help and rescue, affirming that true salvation, in its broadest sense, originates solely from Him. It teaches that our praise is not merely an obligation but a natural, joyful overflow of a heart that has experienced God's tangible goodness and transforming power, recognizing His sovereign hand in every rescue.
REFLECTION AND APPLICATION
Psalms 118:21 serves as a timeless encouragement for believers to cultivate a spirit of profound gratitude and unwavering trust in God's active presence. In a world often marked by anxiety, uncertainty, and overwhelming challenges, this verse reminds us that our prayers are not unheard whispers into the void, but are received by a God who listens intently and acts decisively. It challenges us to reflect deeply on the specific instances in our own lives where God has "heard" our cries, whether for physical healing, emotional comfort, financial provision, spiritual breakthrough, or deliverance from danger, and has "become our salvation" in tangible, undeniable ways. This recognition should propel us into a lifestyle of intentional, consistent praise, not just for what God does, but for who He is – our ever-present, faithful Deliverer. By regularly recounting His faithfulness and celebrating His interventions, we bolster our faith for future challenges, knowing with certainty that the God who has saved us before will continue to be our salvation.
Questions for Reflection
FAQ
What is the significance of Psalm 118 being part of the "Egyptian Hallel"?
Answer: Psalm 118 is the final psalm in the "Egyptian Hallel" (Psalms 113-118), a collection of psalms traditionally sung by Jewish people during the Passover celebration. This context is highly significant because Passover commemorates the miraculous deliverance of the Israelites from slavery in Egypt. By including Psalm 118, the Hallel connects the psalmist's personal experience of being heard and saved to the grand, foundational narrative of Israel's national salvation. It reinforces the profound theological theme that the God who delivered Israel from Pharaoh's oppressive hand is the same God who hears and delivers individuals from their personal afflictions, making the psalm a powerful, enduring declaration of God's consistent faithfulness across history and in every life.
Does "salvation" in this context only refer to spiritual salvation?
Answer: While the term "salvation" (Hebrew: yᵉshûwʻâh) certainly carries profound spiritual implications and foreshadows ultimate spiritual deliverance, in the immediate context of the Old Testament and Psalm 118, it primarily refers to a broader, more comprehensive deliverance. This encompasses physical rescue from enemies or danger, victory in battle, restoration to health, and overall well-being and prosperity. The psalmist's experience of being "heard" implies a concrete threat or distress from which God delivered him, whether personal illness, enemy attack, or a national crisis. Therefore, while it lays crucial groundwork for later theological developments regarding spiritual salvation, its primary meaning here encompasses God's active intervention in all aspects of life to bring about safety, rescue, and flourishing.
How does this verse relate to the idea of God's steadfast love?
Answer: Psalms 118:21 is deeply intertwined with the theme of God's steadfast love (Hebrew: hesed), which is the overarching motif of Psalm 118, repeated in its opening and closing verses as a foundational truth. The psalmist's experience of being "heard" and God becoming his "salvation" is a direct and tangible manifestation of this steadfast love. God's hesed is His loyal, enduring, covenantal love and mercy that never fails. It is because of this unwavering character that He listens to His people's cries and acts decisively to deliver them. The psalmist's fervent praise in verse 21 is thus a grateful, heartfelt response to the tangible demonstration of God's faithful and unfailing love in his life, proving that His hesed truly "endures forever."
CHRIST-CENTERED FULFILLMENT
Psalms 118:21 finds its ultimate and most profound fulfillment in Jesus Christ. The psalmist's declaration that God "art become my salvation" resonates deeply with the New Testament revelation of Jesus, whose very name, Yeshua (from the Hebrew yᵉshûwʻâh), inherently means "Yahweh is salvation." He is not merely a messenger of salvation, but the living embodiment of God's saving power. Just as the psalmist cried out and was heard, Jesus, in His earthly ministry, heard the cries of the sick, the demon-possessed, and the lost, bringing them deliverance, healing, and restoration. More profoundly, Jesus is the ultimate "salvation" because through His sacrificial death on the cross and His glorious resurrection, He delivered humanity from the power of sin and death, becoming the Lamb of God who takes away the sin of the world. The "stone that the builders rejected" in Psalms 118:22 is explicitly identified by Jesus Himself and the apostles as referring to Him, the cornerstone of God's new temple (Matthew 21:42; Acts 4:11). Therefore, our praise, like the psalmist's, is directed to the God who has heard us through Christ, and who, in Christ, has truly become our eternal strength, our song, and our complete salvation (Isaiah 12:2).