TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 118:19–29. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
We must keep the law regarding Easter in such a way that we do not observe the fourteenth as the day of the resurrection; that day or one very close to it is the day of the passion, because the feast of the resurrection is kept on the Lord’s day. Moreover, we cannot fast on the Lord’s day; fasting on this day is what we criticize in the Manichaeans. One shows disbelief in the resurrection of Christ if he proposes a law that we fast on the day of the resurrection, since the law says that the Passover should be eaten with bitterness, that is, with sorrow because the author of our salvation was slain by humanity’s great sacrilege. On the Lord’s day the prophet bids us rejoice, saying, “This is the day that the Lord has made; let us be glad and rejoice at it.”
"Save me now, O Lord: prosper Thou well my way, O Lord" [Psalm 118:25]. Because it is the day of Salvation, "save me:" because we, returning from a long pilgrimage, are separated from those who hated peace, with whom we were peaceful, and who, when we spoke to them, made war upon us without a cause; "prosper well our way" as we return, since You have become our Way.
“And he summoned the twelve,” the text says. After the long centuries of dreadful night, the eternal day, our Christ, shone forth. The world had long awaited the splendor of his dawning. In the case of his twelve apostles he desired to signify the twelve hours of this day. The blessed psalmist saw this day in spirit when he sang, “This is the day that the Lord has made; let us be glad and rejoice in it.” Consequently, the apostle, too, calls the believers children of light and of faith: “You are children of the light and children of the day.”
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Summary
Psalms 118:25 encapsulates a fervent and urgent dual plea to the sovereign God for immediate divine intervention, crying out for both salvation from present distress and the bestowal of holistic prosperity. This deeply rooted petition, uttered amidst a psalm of thanksgiving and messianic expectation, reflects a profound dependence on the Lord's power to deliver and to bless, anticipating His active involvement in the lives of His people and the full realization of His redemptive purposes.
Context
Literary Context
Psalm 118 stands as the final psalm in the Egyptian Hallel (Psalms 113-118), a collection traditionally sung during significant Jewish feasts such as Passover and the Feast of Tabernacles. It is a triumphant hymn of thanksgiving, celebrating God's enduring mercy and faithfulness in delivering His people from adversity. Verse 25 is strategically placed within a section that moves from the declaration of God's steadfast love and the triumphant assertion of "the stone which the builders refused is become the head stone of the corner" found in Psalms 118:22 to the blessing of "he that cometh in the name of the LORD" in Psalms 118:26. This immediate literary context suggests that the urgent plea for salvation and prosperity in verse 25 is not a cry of despair, but rather a fervent petition arising from a place of confident expectation in God's redemptive work, perhaps even a prayer for the full realization of the messianic hope foreshadowed in the preceding verses. The psalmist, having experienced God's deliverance, now confidently appeals for its continuation and expansion.
Historical & Cultural Context
While the precise historical occasion for Psalm 118 is not specified, its themes resonate with various moments of national deliverance and celebration in Israel's history, such as the dedication of the Second Temple or a significant military victory. The psalm's inclusion in the Hallel during major festivals like Passover and Tabernacles imbued it with deep communal significance. The repeated cry "Save now!" (Hebrew: Hosanna) was not merely an individual's prayer but likely a liturgical acclamation, a fervent plea uttered by the congregation during processions or worship, particularly as they approached the temple gates. The request for "prosperity" (Hebrew: tsalach) would have encompassed not just material wealth, but a holistic sense of well-being, success in endeavors, peace, security, and divine favor for the nation and its people, reflecting the comprehensive covenant blessings promised by God in Deuteronomy 28. This cultural understanding highlights a deep reliance on God for all aspects of life, from physical safety to national flourishing.
Key Themes
Psalms 118:25 contributes significantly to several overarching themes within the psalm and the broader biblical narrative. Firstly, it underscores the theme of Urgent Divine Deliverance, highlighting the immediate and desperate need for God's intervention in times of distress, a motif prevalent throughout the Psalms, as seen in Psalms 3:7. Secondly, it emphasizes Complete Dependence on God's Sovereignty, acknowledging that true salvation and holistic prosperity come solely from the Lord, reinforcing the idea that human efforts are insufficient without divine enablement. This aligns with the broader biblical principle that all good gifts come from above. Thirdly, the verse, particularly through its "Hosanna" cry, powerfully foreshadows the Messianic Hope. As the psalm culminates in the arrival of "he that cometh in the name of the LORD" in Psalms 118:26, the plea for salvation becomes a yearning for the ultimate deliverer, Jesus Christ, who embodies God's salvation and blessing.
Exposition and Analysis
Key Word Analysis
A primitive root, properly meaning "to be open, wide or free," and by implication, "to be safe." Causatively, it means "to free or succor," encompassing concepts of deliverance, help, preservation, rescue, and bringing salvation. This verb forms the basis of the urgent plea for divine intervention, signifying a cry for God to act decisively and bring about comprehensive deliverance from any form of distress.
An emphatic interjection of entreaty or supplication, commonly translated as "I pray thee," "please," or "now." Its use signifies a humble yet fervent appeal, expressing a deep desire for God to hear and respond immediately to the petitioner's plea. The repetition of this phrase in the verse intensifies the earnestness and humility of the supplication, underscoring complete dependence on divine will.
A primitive root meaning "to push forward," denoting success, advancement, and favorable progress in various contexts. It encompasses holistic well-being, thriving in endeavors, and divine enablement for flourishing in all aspects of life, extending beyond mere material wealth to encompass comprehensive success and divine favor, implying that God's blessing leads to a thriving state, both individually and communally.
Verse Breakdown
"Save now"
This opening imperative is a direct, urgent cry for immediate deliverance. It reflects a present distress and a desperate need for God's intervention, emphasizing the immediacy and necessity of His saving power. This is the core of the "Hosanna" plea, a desperate call for God to act decisively and without delay.
"I beseech thee, O LORD"
This phrase, repeated for emphasis, highlights the petitioner's humble yet fervent appeal to the sovereign God. The repetition underscores the earnestness of the prayer and the complete reliance on the Lord's mercy and power. It is a direct address to Yahweh, the covenant-keeping God, acknowledging His authority and benevolent nature.
"O LORD, I beseech thee"
The repetition of the address to "O LORD" followed by the plea for entreaty amplifies the intensity and sincerity of the prayer. It demonstrates a sustained, focused, and deeply personal appeal to God, reinforcing the profound dependence on His divine will and action, showing that the supplicant is persistent and earnest in their request.
"send now prosperity"
This second imperative plea expands the scope of the request beyond mere deliverance from danger to a petition for holistic flourishing. It asks for God's active blessing to bring about success, well-being, and favorable outcomes in all areas of life, signifying a desire for God's comprehensive favor to be manifested immediately and tangibly.
Literary Devices
The literary richness of Psalms 118:25 is evident through several key devices that amplify its emotional and theological impact. Repetition is prominently used with the phrase "I beseech thee, O LORD" and the double imperative "Save now... send now," which powerfully emphasizes the urgency, sincerity, and intensity of the prayer. This repetition creates a rhythmic, almost chant-like quality, suitable for a liturgical setting and reinforcing the profound earnestness of the plea. The predominant use of the Imperative Mood ("Save now," "send now") transforms the verse into a direct, forceful command or plea to God, reflecting the petitioner's confident expectation that God hears and acts on behalf of His people. There is also a clear instance of Parallelism, specifically synonymous parallelism, where the two distinct but related petitions—for salvation and for prosperity—are joined, indicating a comprehensive desire for God's blessings that encompass both deliverance from harm and flourishing in life. Furthermore, the verse functions as a Liturgical Acclamation, a communal cry that would have been uttered by worshipers, transforming a personal plea into a collective expression of faith and dependence, particularly in the context of temple worship or celebratory processions.
Theological and Thematic Connections
Psalms 118:25 stands as a profound theological statement on humanity's absolute dependence on divine initiative for both deliverance and flourishing. The urgent cry "Save now!" (Hosanna) articulates a fundamental human need for salvation from all forms of distress—physical, spiritual, and existential—and implicitly acknowledges God as the sole source of such deliverance. The subsequent plea for "prosperity" extends this dependence to every facet of life, recognizing that true well-being, success, and peace are not products of human effort alone but are gifts of God's benevolent hand. This verse thus affirms God's comprehensive sovereignty over all circumstances and His willingness to respond to the earnest prayers of His people, embodying a deep trust in His covenant faithfulness. It bridges the gap between immediate human need and the ultimate divine provision, pointing towards a God who is both immanently present in times of trouble and transcendentally powerful to bring about holistic blessing, demonstrating His unwavering commitment to His people's welfare.
Reflection and Application
Psalms 118:25 offers a timeless model for prayer, inviting believers to approach God with both urgency and humility in every circumstance. It reminds us that our cries for "salvation" are not limited to spiritual deliverance from sin, but extend to every area where we need God's intervention—whether it be in times of physical danger, emotional distress, financial hardship, or spiritual struggle. Similarly, the request for "prosperity" encourages us to seek God's holistic blessing, not merely for personal gain, but for flourishing that enables us to fulfill His purposes and be a blessing to others, reflecting His character and extending His kingdom. This verse challenges us to cultivate a deep, active dependence on God, acknowledging that true success and well-being are ultimately sourced in His divine favor and not in our own strength or ingenuity. It calls us to pray boldly, believing that the same God who heard the ancient cries of "Hosanna" is attentive to our petitions today, ready to save and to prosper according to His perfect will and timing, always for His glory and our ultimate good.
Questions for Reflection
FAQ
What is the meaning of "Hosanna" and its connection to this verse?
"Hosanna" is the Greek transliteration of the Hebrew phrase הוֹשִׁיעָה נָּא (hoshia'na), which directly translates to "Save now!" or "Grant salvation, please!" It is the urgent, fervent plea found in Psalms 118:25. In the Old Testament, it was a cry for immediate deliverance, often used in liturgical settings during times of national need or celebration. Its significance exploded in the New Testament when crowds shouted "Hosanna to the Son of David!" during Jesus' triumphal entry into Jerusalem (Matthew 21:9), recognizing Him as the promised Messiah and ultimate deliverer, the one who embodies God's salvation and brings true liberation.
Does "prosperity" in this verse only refer to material wealth?
No, the Hebrew word for "prosperity" (צָלַח, tsâlach) in Psalms 118:25 encompasses a much broader meaning than just material wealth. While it can include financial well-being, its primary sense is holistic flourishing, success in one's endeavors, favorable outcomes, peace, security, and divine enablement in all aspects of life. It refers to God's blessing leading to a thriving state, where one's path is made successful by divine favor, aligning with the comprehensive concept of shalom (peace, wholeness, completeness) found throughout Scripture. This understanding aligns with passages like Joshua 1:8 where prosperity is linked not just to material gain, but to obedience to God's word and walking in His ways.
Christ-Centered Fulfillment
Psalms 118:25 finds its ultimate and most profound fulfillment in Jesus Christ, who is the very embodiment of the "Save now!" (Hosanna) cry. When the crowds shouted "Hosanna to the Son of David!" during His triumphal entry into Jerusalem (Matthew 21:9), they were unwittingly or knowingly echoing this ancient plea, recognizing Him as the long-awaited Messiah, the one sent by God to bring ultimate salvation. Jesus is not merely a deliverer from temporary distress but the Lamb of God who takes away the sin of the world (John 1:29), offering eternal salvation and reconciliation with God. Furthermore, the request for "prosperity" is fulfilled in Christ not primarily as material gain, but as spiritual flourishing and holistic well-being in the truest sense. Through His atoning work, believers receive the "true riches" of God's grace (Ephesians 1:7), the peace that surpasses all understanding (Philippians 4:7), and the promise of abundant life (John 10:10). He is the "cornerstone" (Ephesians 2:20) upon whom all true prosperity, both spiritual and eternal, is built, ensuring that all who call upon His name receive the comprehensive salvation and blessing for which the psalmist yearned, culminating in His glorious return as the King of kings and Lord of lords.