Psalms 118:16
Ver. 16. The right hand of the Lord is exalted,.... Lifted up, very eminent and conspicuous, easily to be observed in the instances before given, and become great and glorious in power; see Ex 15:6. The power of God is superior to all enemies; and is beyond conception and expression; and is able to do for his people above all they are able to ask or think;the right hand of the Lord doth valiantly: or "acts powerfully". This is repeated for the confirmation of it, and to show how much the righteous were affected with it, and how desirous they were of glorifying of it; "the right hand of the Lord", being three times mentioned, may have respect to the three divine Persons in the Godhead, whose right hand or power is the same: and as the right hand of the Father has done powerfully in the instances given, so the right hand of the Son has worked mightily in vanquishing all enemies, sin, Satan, death, and the world; in obtaining the salvation of his people, and in raising himself from the dead: and so the right hand of the Holy Spirit has wrought powerfully on Christ, on whom he rested as the Spirit of might, and through whom Christ offered himself to God, and by whom he was raised from the dead; and also in the conversion of sinners, and in helping, assisting, strengthening, and protecting the saints. Psalms 118:17Ver. 17. I shall not die, but live,.... Not that he should never die, David knew he should; but that his present afflictions would not issue in death; or he should not die by the hands of his enemies, he sometimes feared he should; but now believed he should live, as he did, to a good old age: he knew he should live spiritually and eternally, and not die a second death; and so may all true believers and members of Christ say. Yea, these words may be considered as the words of Christ; who, though he came into the world to die, and did die for the sins of his people; yet he knew he should not die before his time, nor should he continue long under the power of death; but should live again, and live for evermore, and not die; death should have no more dominion over him; see Ps 16:10;and declare the works of the Lord; the wonderful appearances of God in a providential way, and all his marvellous works of grace; as David did, and as all the people of God more or less do; and which is the end of their living; not to eat and drink, and gratify their carnal senses, but to glorify God, by declaring what he has done for themselves and others. So the Messiah declared the name of God, his nature, perfections, mind and will, word and works, among his brethren in the great congregation, Ps 22:22. Psalms 118:18Ver. 18. The Lord hath chastened me sore,.... Or, "in chastening hath chastened me" {d}. David was exercised with many afflictions; and though these were sore ones to the flesh, yet they were only the chastenings of a Father, and were all in love and for his good; as are all the afflictions of God's people; for whom he loves he chastens. Indeed the chastisement of the Messiah was a proper punishment for sin, and so a sore one indeed; he being the surety of his people, on whom "the chastisement [of] their peace was laid"; that is, the punishment of their sin, Isa 53:5;but he hath not given me over unto death; as yet, or to the power of it, so as to continue under it. This is to be understood in the sense as before; See Gill on "Ps 118:17".{d} ynroy roy "corripiendo corripuit me", Pagninus, Montanus, Cocceius; "castigando castigavit me", Musculus, Vatablus, Michaelis. Psalms 118:19Ver. 19. Open to me the gates of righteousness,.... The doors of the sanctuary or tabernacle, so called, because none but righteous persons might enter in at them, or who were clean in a ceremonial sense; and because sacrifices of righteousness were here offered. The words are addressed to the porters, or Levites, that kept the doors of the tabernacle, to open them. The Targum is,"open to me the gates of the city of righteousness;''Jerusalem, so called Isa 1:26; the gates of which were opened to David, when he took it from the Jebusites. An emblem of the church or city of God, the gates of which are opened to the righteous to enter into now; and of the New Jerusalem, and of the heavenly glory, into which the saints will have an abundant entrance hereafter; see Isa 26:1. Moreover, these may be the words of the Messiah, requiring the gates of heaven to be opened to him by his blood, he having obtained redemption for his people; see Ps 24:7;I will go in to them, [and] I will praise the Lord: at the gates of the tabernacle David entered, and praised the Lord for his deliverance and salvation, and for the many favours and honours bestowed on him; and in the church of God do the saints praise him, as they will do in heaven to all eternity; and where Christ, as man, is praising his divine Father, Ps 22:22. Psalms 118:20Ver. 20. This gate of the Lord, into which the righteous shall enter. This seems to be spoken by some other person or persons, distinct from David and the Messiah, pointing at some particular and principal gate, upon hearing the above word: by which is meant, not the gate of the house of the sanctuary of the Lord, as the Targum; but the Messiah himself, afterwards spoken of as the stone rejected by the builders, and made the head of the corner; who is the way of access to God; the door into the church or sheepfold; the strait gate that leads to eternal life; by which none but righteous persons enter into heaven; even such who are made righteous, through the imputation of his righteousness to them; see Joh 10:1. Psalms 118:21Ver. 21. I will praise thee, for thou hast heard me,.... Here the psalmist reassumes his part in this song, and determines to praise the Lord for hearing him when in distress, and when he was encompassed with his enemies, and for delivering him out of their hands;and art become my salvation; the author of it, and therefore deserving of praise; and who is no other than the Messiah Jesus, who is described in the next verse. Psalms 118:22Ver. 22. The stone [which] the builders refused,.... This is not Zerubabel, according to the sense of some Jews, as Theodoret suggests; nor the people of Israel, as Jarchi and Kimchi; nor David, as the Targum, which paraphrases the words,"the child the builders despised was among the sons of Jesse, and deserved to be appointed a king and a governor.''He doubtless was a type of Christ, and there was some shadow of what is here said in him: he was refused by all the tribes but Judah; Ishbosheth, the son of Saul, was set upon the throne, though afterwards all Israel and Judah united in making David king, 2Sa 2:8. But the Messiah is intended, as some ancient Jewish writers {e} own, and Jarchi himself elsewhere {f} confesses; and which is certain from the quotation and application of this passage to Christ, in Mt 21:42 Ac 4:11; who is compared to a stone for his strength and duration; and because of his usefulness in the spiritual building of the church, as a foundation and corner stone; See Gill on "Mt 21:42". Him the Jewish builders refused; their political ones, their rulers, that believed not on him; the princes of this world, that rose up against him and crucified him; even those who were the support of their civil state, and the maintainers of it: but more especially their ecclesiastical builders, the chief priests, Scribes, and Pharisees, who built the people, or directed them to build on their carnal privileges, the traditions of the elders, and their own legal righteousness. These refused to receive Jesus as the Messiah, and to believe in him; they refused to own and honour him as King of Zion; they refused his doctrines and ordinances; they refused to hear him preach, or suffer others to hear him; they refused to make use of him in the spiritual building, either to preach him themselves, or allow others to do it; they rejected him with contempt; they set him at nought, and preferred a thief and a robber to him;is become the head [stone] of the corner; Christ is the corner stone, that unites elect angels and elect men together, Jews and Gentiles, Old and New Testament saints, saints above and below, saints in all ages and places; and he is the head stone, or chief corner stone, for strength and beauty, and the head of the corner; or of persons most eminent, who are sometimes called the corner, Jud 20:2. Christ is exalted above all; he is the head of principalities and powers, the angels; he is made higher than the kings of the earth; and is the head of the body, the church, an head both of eminence and influence.{e} Zohar in Exod. fol. 93. 3. Vid. Tikkune Zohar, Correct. 5. fol. 15. 2. {f} Comment. in Mic. v. 2. Psalms 118:23Ver. 23. This is the Lord's doing,.... This stone is from the Lord, Ge 49:24; it is of his choosing, appointing, and laying: the rejection of it by the builders is through his permission and will; they did no other things than what his hand and counsel determined should be done, Ac 2:23; and the exaltation of it, or the making it the head of the corner, was of him; he highly exalted him at his right hand, above every name, creature, and thing;it [is] marvellous in our eyes; the stone itself is wonderful to look at, for its beauty, strength, and usefulness; the wisdom, love, care, and power of God, in laying it, are astonishing; the distinguishing grace of God in selecting some stones out of the common quarry, making them lively stones, and building them on this foundation stone, is exceeding marvellous: and so are both the rejection and exaltation of it; that so precious a stone should be refused, and, when treated with so much neglect and contempt, should be exalted. The Targum is,"from the Lord was this, said the builders; this is marvellous in our sight, said the sons of Jesse.'' Psalms 118:24Ver. 24. This [is] the day [which] the Lord hath made,.... Famous and remarkable for the above events. Meaning either the day of Christ's entrance into Jerusalem, in order to be delivered up to the Jews, and suffer and die in the place of his people; to which the following words agree: or the day of his resurrection {g} from the dead; when God gave him glory, and was matter of joy to those for whose justification he rose; or the Lord's day, kept in commemoration of it: or rather the whole Gospel dispensation, made a bright day by the sun of righteousness; and which is the now present day of salvation;we will rejoice and be glad in it; because of the blessings of grace, peace, pardon, righteousness, and salvation, which came through the humiliation and exaltation of Christ, and are published in the everlasting Gospel. The Targum is,"this day the Lord hath made, said the builders; let us rejoice and be glad in it, said the sons of Jesse.''{g} So Suidas in voce auth; which he observes fell on March 25. Psalms 118:25Ver. 25. Save now, I beseech thee, O Lord,.... Or, "we beseech thee"; for they are the words of the people, wishing all health and happiness to their king; and it is as if they had said, "vivat rex", that is, "let the king live", or, "God save the King": and no doubt these words were used by the people, when all the tribes united and made David king over all Israel, and when he became the head of the corner; which was attended with the shouts and acclamations of the people, expressing themselves after this manner, And certain it is that these words were used by the followers of Christ, and applied to him, when he made his public entry into Jerusalem, crying, "hosanna" to the son of David. The word "hosanna" is the same with "save now"; and is compounded of the two words in the text thus translated, Mt 21:9;O Lord, I beseech thee, send now prosperity; to our King: give him success in all his undertakings, and victory over all his enemies; may the pleasure of the Lord prosper in his hands; may his Gospel run and be glorified, and be spread all over the world, and multitudes bow to the sceptre of his kingdom; may his kingdom be enlarged, and his dominion be from sea to sea; and may this spiritual building rise, and be brought to perfection, of which he is the foundation and chief corner stone. The allusion may be to the shouts usually made at the laying of the foundation or corner stone of any considerable edifice, and at the bringing in the head stone of it; see Ezr 3:11. Psalms 118:26Ver. 26. Blessed [be] he that cometh in the name of the Lord,.... These words were used by the multitude that followed Christ, as he went into Jerusalem, in order to eat his last passover, and suffer and die for his people, and are applied to him; as also by his disciples, who expressed them thus, "Blessed be the King that cometh", &c. Lu 19:38; the King Messiah, who came from heaven to earth, from his Father into this world, to save the chief of sinners; who now came to Jerusalem on that errand, and into the temple, as the proprietor of it; where he showed his power, and exercised his authority: he came not in his own name, but in his Father's name; and not to do his own will, but his; nor did he seek his own glory, but his Father's: he came as his servant to do his work; he came with a commission from him, by his order, and to obey his commands, which he did; he came with his full consent and will, and, as man and Mediator, was helped and assisted by him; and as such he is pronounced blessed: all blessing, happiness, and honour, are wished for him, and ascribed unto him, as his just due; being Lord and King, Saviour and Redeemer, of his people;we have blessed you out of the house of the Lord; these are the words of the priests, one part of whose office it was to bless the people, Nu 6:23; but these were not the chief priests of the Jews in Christ's time; for they were displeased with the multitude, and with the children in the temple, for crying "hosanna" to the son of David, and wishing well to him, Mt 21:15. But the disciples of Christ, or ministers of the Gospel, who blessed the people that blessed their Lord and Master; or wished well to them, and prayed for them that wished well to him. The sense is, either we who are of the house of the Lord bless you; we who stand there, and serve him, are rulers of the household of God, and stewards of the mysteries of grace: or we bless you, and pray for your welfare, who are of the household of faith; who are fellow citizens with the saints, and of the household of God: or we bless you with provisions out of the house of God; with the goodness and fatness of his house, the word and ordinances, by administering them to you: or we pray that the Lord would bless you out of Zion, or out of the highest heavens, where he is; even with all spiritual blessings, in heavenly places in Christ Jesus; see Ps 134:1. The Targum of this verse Ps 118:25, is,"We beseech thee, O Lord, "save" now, said the builders; We beseech thee, O Lord, send now prosperity, said Jesse and his wife. Blessed be he that cometh in the name of the Lord, said the builders; Let us bless you out of the house of the sanctuary of the Lord, said David.'' Psalms 118:27Ver. 27. God [is] the Lord, which hath showed us light,.... These are the words of the people, acknowledging divine favours; particularly that the Lord had caused his face to shine upon them, as the priest wished for, Nu 6:25. The Lord might be said to show them light, by sending the Messiah to them, who came a light into the world; by making a Gospel day, for which they expressed their gladness, Ps 118:24; by causing the light of his glorious Gospel to shine into their hearts; by making them who were darkness light, the darkness of ignorance and unbelief to pass away, and the true light to shine; by lifting up the light of his countenance upon them, and giving them hopes of the light of glory and happiness, and making them meet to be partakers of the inheritance with the saints in light; for all which they are thankful, and call for sacrifices;bind the sacrifice with cords, [even] unto the horns of the altar; that is, the lamb, as the Targum and Aben Ezra. Take a lamb for sacrifice, and bind it with cords; and being bound, lead it to the altar; there slay it, and then pour the blood upon the horns of it; which were the usual rites in sacrifice. Or bring a large number of sacrifices bound, as many as will fill the court, even up to the horns of the altar, upon this joyful occasion: for the sacrifice was not bound to the horns of the altar; but it denotes here such a number of sacrifices as would fill the court, and reach thither; so Gussetius {h} interprets it very rightly. But we are not to think of slain beasts, but of holy and living sacrifices, even the persons of God's people; their bodies and souls, and their sacrifices of praise and thanksgiving; since this refers to Gospel times; whose hearts in such service are to be united to fear the Lord, and fixed trusting in him; and are to be drawn to it with the cords of love, which are more than all whole burnt offerings; and which sacrifices are to be brought to the altar, Christ; which is most holy, and sanctifies gifts and persons, and renders them acceptable to God; and which is to be compassed about with songs of deliverance and salvation, by persons from every quarter, the four corners of the earth. Luther renders it,"adorn the feast with leaves;''and others,"bind on the feast day branches,''of trees, as was usual on the feast of tabernacles; see Le 23:40; and it was usual with the Heathens to strew their altars with green herbs and flowers {i}, particularly vervain, put for all other sweet herbs {k}: hence Ovid {l} calls them "herbosas aras"; which the Septuagint and Vulgate Latin versions seem to countenance.{h} Comment. Ebr. p. 87. {i} Martial. l. 3. Ep. 24. "virides aras". Vid. Ovid. de Trist. l. 3. Eleg. 13. "Ramis tegerem ut frondentibus aras", Virgil. Aeneid. 3. v. 25. {k} Terent. Andria, 4. 2. {l} Metamorph. l. 15. Fab. 49. Psalms 118:28Ver. 28. Thou [art] my God, and I will praise thee,.... These are the words of David, asserting his interest in God as his covenant God; and which is the great blessing of the covenant, and the greatest happiness of men, and will always continue; and for which there is abundant reason for praise: it is an instance of distinguishing grace, all evidence or everlasting love, and the foundation of all comfort and happiness here and hereafter;[thou art] my God, one will exalt thee; in my heart, and with my lips; and call upon others to join with me in it, as in Ps 118:29. The Targum is,"thou art my God, and I will confess before thee; thou art my God, and I will praise thee, said David: Samuel replied, and said, Praise, O ye congregation of Israel;''who are addressed in the next words. Psalms 118:29Ver. 29. O give thanks unto the Lord, for [he is] good,.... And thus the psalm ends as it began; there having been given many instances of the divine goodness, in hearing and delivering the psalmist when in distress; saving him from his enemies, when compassed about with them; sparing his life, when in great danger; and especially in making the stone rejected by the builders the head of the corner;for his mercy [endureth] for ever; the above instances are proofs of it; and still it continues, and will for evermore. Here ends the great "Hallel", or hymn, sung at the passover and other festivals.
John Gill's Exposition of the Entire Bible.