Chapter commentary
Psalms Chapter 118
서론
Untitled
简体中文
English original
It is probable that David penned this psalm when he had, after many a story, weathered his point at last, and gained a full possession of the kingdom to which he had been anointed. He then invites and stirs up his friends to join with him, not only in a cheerful acknowledgment of God's goodness and a cheerful dependence upon that goodness for the future, but in a believing expectation of the promised Messiah, of whose kingdom and his exaltation to it his were typical. To him, it is certain, the prophet here bears witness, in the latter part of the psalm. Christ himself applies it to himself (Mt 21:42), and the former part of the psalm may fairly, and without forcing, be accommodated to him and his undertaking. Some think it was first calculated for the solemnity of the bringing of the ark to the city of David, and was afterwards sung at the feast of tabernacles. In it, I. David calls upon all about him to give to God the glory of his goodness, Ps 118:1-4. II. He encourages himself and others to trust in God, from the experience he had had of God's power and pity in the great and kind things he had done for him, Ps 118:5-8. III. He gives thanks for his advancement to the throne, as it was a figure of the exaltation of Christ, Ps 118:19-23. IV. The people, the priests, and the psalmist himself, triumph in the prospect of the Redeemer's kingdom, Ps 118:24-29. In singing this psalm we must glorify God for his goodness, his goodness to us, and especially his goodness to us in Jesus Christ.
1-18
Goodness of God Celebrated; Grateful Acknowledgments
简体中文
颂赞神的良善；感恩的承认
¹ 你们要称谢耶和华，因他本为善，他的慈爱永远长存。
² 愿以色列说，他的慈爱永远长存。
³ 愿亚伦的家说，他的慈爱永远长存。
⁴ 愿敬畏耶和华的说，他的慈爱永远长存。
⁵ 我在急难中求告耶和华，耶和华就应允我，把我安置在宽阔之地。
⁶ 有耶和华帮助我，我必不惧怕；人能把我怎么样呢？
⁷ 那帮助我的是耶和华；所以我要看见那恨我的人遭报。
⁸ 投靠耶和华，强似倚赖人。
⁹ 投靠耶和华，强似倚赖王子。
¹⁰ 万民围绕我；我靠耶和华的名，必剿灭他们。
¹¹ 他们环绕我，围困我；我靠耶和华的名，必剿灭他们。
¹² 他们如同蜂子围绕我；他们要被烧灭，好像烧荆棘的火；我靠耶和华的名，必剿灭他们。
¹³ 你极力推我，要叫我跌倒；但耶和华帮助了我。
¹⁴ 耶和华是我的力量、我的诗歌，也成了我的拯救。
¹⁵ 在义人的帐棚里，有欢呼拯救的声音；耶和华的右手施展大能。
¹⁶ 耶和华的右手高举；耶和华的右手施展大能。
¹⁷ 我必不至死，仍要存活，并要传扬耶和华的作为。
¹⁸ 耶和华虽严严地惩治我，却未曾将我交于死亡。
在此处，正如在别处多次一样，可见大卫心中充满神的良善。他爱慕默想它，爱慕述说它，并恳切盼望神因此得着赞美、别人因此得着安慰。我们的心越被神的良善所感，就越在一切顺服上更为宽广。在这些经文中：
一、他颂赞神普遍的怜悯，并呼召别人从自己的经历中承认它（诗118:1）：「你们要称谢耶和华，因他」不仅自己为善，更善待于你，「他的慈爱永远长存」——不仅在永远的泉源神自己里面，更在那不竭的怜悯溪流中——它们要与永恒最长的线并行而流，也在蒙拣选的「怜悯的器皿」中——他们要作它永远的纪念碑。以色列、亚伦的家，并一切「敬畏」神的人，先前都被呼召「倚靠耶和华」（诗115:9-11）；这里他们被呼召承认「他的慈爱永远长存」，并借此勉励自己倚靠他（诗118:2-4）。祭司和百姓、犹太人和归信者，都当承认神的良善，都当同唱这一首感恩之歌；他们若不能说得更多，就让他为神说这一句：「他的慈爱永远长存」——他们一生已亲历其事，并信靠它来得着那永存的美物。一切真「敬畏耶和华」之人的赞美感恩，必如以色列家或亚伦家的赞美同样蒙他悦纳。
二、他保存一份神对他自己恩待之经过的记念，并将之传给别人，使他们可从中得着赞美之歌和信心之助——两路神都可得荣耀。大卫一生经过许多艰难，这使他大大经历神的良善。让我们在此注意：
- 他所曾陷入的大患难和危险——他回想此事，为要更彰显神在他如今被高举之事上的良善。许多人一旦被高举，就不愿听、不愿提从前的卑微；但大卫趁机多多记念自己的低微境地。他「在急难中」（诗118:5），大受窘迫、不知所从；有许多人「恨他」（诗118:7），这对一个慷慨之灵——努力要得众人好感的人——不能不是极大的伤痛。「万民围绕我」（诗118:10）。与以色列相邻的万民，在大卫初登位时就都来扰害——非利士人、摩押人、亚兰人、亚扪人等。我们读到「他四围的仇敌」；他们结盟攻击他，企图切断他一切的援助。仇敌围困他的努力在此反复提及（诗118:11）：「他们环绕我，围困我」，暗示他们恶毒、凶猛，且一时得势，并在被击溃后又重新集结，推进其计谋。「他们如同蜂子围绕我」——他们如此众多、如此喧嚷、如此搅扰；他们飞扑而来，成群结队地扑向他，以恶毒的刺攻击；但这却是为害他们自己——如所说蜜蜂以其刺丧命。「耶和华啊，那扰乱我的增添，何其多呢！」大卫被带入患难有两条路：〔1〕借人所加的伤害（诗118:13）：「『你』（仇敌啊！）极力推我」，以多次拼命的推逼，「要叫我跌倒」——跌入罪中、跌入毁灭。「你推我，推我」（原文如此），使我「几乎跌倒」。撒但是那借试探极力推我们的劲敌——要把我们从尊位上推下，使我们偏离神、偏离在他里面的安慰；若非神的恩扶持我们，他的推逼必已致命。〔2〕借神所加的惩治（诗118:18）：「耶和华虽严严地惩治我。」人为毁灭而推他；神为教导而惩治他。他们以仇敌的恶意推他；神以父的爱和温柔惩治他。或许他指同一次苦难——神作为其创始者，定意为着他的益处，「使我们在他的圣洁上有分」（来12:10）；然而人作为其器皿，「心并非如此，意念也不如此，他们心里倒要剪除毁灭」（赛10:7）。人所谋的最大祸患，神定意为最大的善；谁的筹算立定，轻而易见。神必为他的百姓使这苦难成圣——作为他的惩治，并保守他所定的善；他又护卫他们免受苦难——作为仇敌的推逼，并保守他们免受其所谋的恶——那么我们便不必惧怕。
大卫对他患难的这番叙述，十分适用于我们的主耶稣。恨他的甚多——无故地恨他。他们「围绕他」；犹太人和罗马人环绕他。他们「极力推他」——魔鬼在试探他时如此行；逼迫者在辱骂他时如此行；不，主自己也「严严地惩治他」——压伤他、使他受苦，「因他受的鞭伤我们得医治」。
- 神在他患难中所赐的恩。〔1〕神听他的祷告（诗118:5）：「他『应允我』，使我宽广」；他为我所作的超过我所求；他在祷告中宽广我的心，又比我所愿的更丰盛地赐予。「他应允我，把我安置在宽阔之地」（我们如此读），在那里我有活动的空间、有享受的余地、有兴盛的余地；这宽阔之地更为可悦，因为他是从急难中被领到此处（诗4:1）。〔2〕神挫败仇敌对他的计谋：他们「如烧荆棘的火被烧灭」（诗118:12）——荆棘之火一时烧得极旺，发出大的声响和大的火焰，却很快熄灭，不能成就它所威吓的害。大卫仇敌的狂怒正是如此；「愚昧人的笑声」也是如此，「如锅下荆棘的爆声」（传7:6）；愚昧人的怒气也是如此——故此不必惧怕，正如其笑声不必羡慕，二者都当被怜悯。他们极力推他，但「耶和华帮助了我」（诗118:13）——帮助他站稳、守住所据之地。我们的属灵仇敌若非神作我们的帮助者，早已成为我们的毁灭。〔3〕神在生与死仅一步之差时保全他的性命（诗118:18）：「他『惩治我』，却未曾将我『交于死亡』」，因为他未曾将我交于仇敌的手。保罗似乎引用此处在林后6:9：「似乎要死，却是活着的；好像受了惩治，却不至于丧命。」因此，当我们被严厉惩治时，不当立刻绝望于性命，因为神有时「外表上使人归于毁灭」，却又「说：回来；对他们说：存活」。
这也适用于耶稣基督。神「应允他，把他安置在宽阔之地」。他熄灭了仇敌怒气的火——那火只烧灭了他们自己；因为「他借着死，败坏了那掌死权的」。他在他的事上帮助他；在这意义上他没有「将他交于死亡」——他没有「将他撇在坟墓里」，也不容他「见朽坏」。「死不再作他的主」。
- 他对此恩的运用。〔1〕这鼓励他信靠神；他从自己的经历能说：「投靠耶和华，强似倚赖人」，是的，即使「倚赖王子」也是如此（诗118:8、9）——更有智慧、更得安慰、更稳妥，其理由更充分，其结局更好。那将自己交托神的引导和治理、完全倚靠神的智慧、大能、良善的人，其使心得安稳的保障，胜过天下一切君王和掌权者联手保护他。〔2〕这使他能在那信靠中夸胜。[1] 他在神里面、在他与神的关系和他在神里的分上夸胜（诗118:6）：「耶和华帮助我。」他是公义的神，因此承担我公义的事业，并为我申辩。我们若在神的一边，他也在我们的一边；我们若为他、与他同在，他必为我们、与我们同在（诗118:7）：「耶和华那帮助我的」，并在那些帮助我的人中与我同在——他在帮助我的人中如此，以致他对他们和我都是一切的一切，没有他我不能自助，世上任何朋友也不能助我。如此（诗118:14），「耶和华是我的力量、我的诗歌」——即我使他如此（没有他我便软弱忧愁，但我以他为我的力量——无论行事受苦都倚靠他；又以他为我的诗歌——借之我既表达喜乐又抒解忧愁）；既以他为如此，我便发现他正是如此：他以他的恩典坚固我的心，以他的安慰使我的心喜乐。神若作我们的力量，他必作我们的诗歌；他若在我们里面行了一切善工，他就必从我们得着一切赞美和荣耀。神有时作他百姓的力量，却不是他们的诗歌；他们有属灵的支持，却缺乏属灵的欢乐。但他若两者都作我们，我们便有充分的理由在他里面夸胜；因为他作我们的力量和我们的诗歌，他就成了我们的拯救——不仅作我们的救主，更成了我们的拯救；因他作我们的力量，便是保护我们达到拯救；他作我们的诗歌，便是拯救的凭据和初果。[2] 他向仇敌夸胜。如今他的头必在他们之上被高举；因为，第一，他确信他们不能害他：「神若帮助我，那么『人能把我怎么样』我必不惧怕」（诗118:6）。他能向他们全部挑战，不被他们的任何攻击所扰。「他们对我所作的，不过是神所许可的；他们不能作真正的损害，因为他们不能使我与神隔绝；他们所作的，神都能使之为我效力。仇敌不过是人——是受造之物，其能力有限，且服在更高的权柄之下；所以我必不惧怕他。」「你是谁？竟怕那必死的人？」（赛51:12）。使徒引用此话，应用于一切基督徒（来13:6）：他们可以放胆说，如大卫自己那样放胆：「主是帮助我的，我必不惧怕，人要把我怎么样呢」——任凭他尽其所能。第二，他确信终必胜过他们：「『我要看见那恨我的人遭报』」（诗118:7）；「我必看见他们的计谋失败」；不，『我靠耶和华的名，必剿灭他们』（诗118:10-12）；我信靠耶和华的名，必剿灭他们；我必奉他的名出去攻击他们——倚靠他的能力，凭他的权柄，以他的荣耀为念——不自恃、不为自己报仇。」他正是这样出去攻击歌利亚——「奉以色列神的名」（撒上17:45）。大卫说这话，作为基督的预表——他胜过黑暗的权势，毁灭它们，「将它们明明示众」。[3] 他在自己安慰、胜利、性命持续的确信中夸胜。第一，关于他的安慰（诗118:15）：「在义人的帐棚里，有欢呼拯救的声音」——并在我自己的帐棚里，在我的家中。义人在今世的居所不过是帐棚——卑微、可移动的；在此我们「没有常存的城」。但这些帐棚对他们，比恶人的宫殿对恶人更为可悦；因为在宗教掌权的家中：1. 有拯救——脱离凶恶的稳妥，永远拯救的凭据，「救恩到了这家」（路19:9）。2. 既有拯救，便有欢喜的理由——有持续在神里的喜乐。圣洁的喜乐称为「拯救之乐」，因为其中有丰富的喜乐之缘。3. 既有欢喜，便当有「欢呼」的声音——即赞美和感恩。当以欢喜快乐的心事奉神；愿那欢呼的声音每日在我们家中被听见——为神的荣耀、为别人的勉励。第二，关于他的胜利：「耶和华的右手施展大能」（诗118:15），并「被高举」；因为（有人如此读）「它高举了我」。神权能的右手为他百姓而动，为他们勇毅行事，因此必然得胜。因为有何困难能在神圣的勇毅面前站立呢？我们软弱，为自己行事怯懦；但神大能，为我们勇毅行事——带着忌邪和决心（赛63:5、6）。神为他百姓的一切作为中，不仅有力量，更有心志。当神的右手为我们施行拯救而施展大能时，它当在我们的赞美中被高举。第三，关于他的性命（诗118:17）：「我必不至死」——不至死在寻索我命的仇敌手中，「仍要存活，并要传扬耶和华的作为」；我要存活，作神怜悯和大能的纪念碑；他的作为要在我身上传扬；我要以赞美尊崇神为我一生的事业，看那为我被保全的目的。请注意，活着若为别的目的，便不值得——唯为了「传扬神的作为」，为他的尊荣，并为勉励别人事奉他、信靠他。大卫的子孙在他对自己事工成功的确信中，并确信「耶和华所喜悦的必在他手中亨通」，其夸胜正是如此。
English original
Goodness of God Celebrated; Grateful Acknowledgments
¹ O give thanks unto the LORD; for he is good: because his mercy endureth for ever.
² Let Israel now say, that his mercy endureth for ever.
³ Let the house of Aaron now say, that his mercy endureth for ever.
⁴ Let them now that fear the LORD say, that his mercy endureth for ever.
⁵ I called upon the LORD in distress: the LORD answered me, and set me in a large place.
⁶ The LORD is on my side; I will not fear: what can man do unto me?
⁷ The LORD taketh my part with them that help me: therefore shall I see my desire upon them that hate me.
⁸ It is better to trust in the LORD than to put confidence in man.
⁹ It is better to trust in the LORD than to put confidence in princes.
¹⁰ All nations compassed me about: but in the name of the LORD will I destroy them.
¹¹ They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them.
¹² They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them.
¹³ Thou hast thrust sore at me that I might fall: but the LORD helped me.
¹⁴ The LORD is my strength and song, and is become my salvation.
¹⁵ The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD doeth valiantly.
¹⁶ The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly.
¹⁷ I shall not die, but live, and declare the works of the LORD.
¹⁸ The LORD hath chastened me sore: but he hath not given me over unto death.
It appears here, as often as elsewhere, that David had his heart full of the goodness of God. He loved to think of it, loved to speak of it, and was very solicitous that God might have the praise of it and others the comfort of it. The more our hearts are impressed with a sense of God's goodness the more they will be enlarged in all manner of obedience. In these verses,
I. He celebrates God's mercy in general, and calls upon others to acknowledge it, from their own experience of it (Ps 118:1): O give thanks unto the Lord, for he is not only good in himself, but good to you, and his mercy endures for ever, not only in the everlasting fountain, God himself, but in the never-failing streams of that mercy, which shall run parallel with the longest line of eternity, and in the chosen vessels of mercy, who will be everlasting monuments of it. Israel, and the house of Aaron, and all that fear God, were called upon to trust in God (Ps 115:9-11); here they are called upon to confess that his mercy endures for ever, and so to encourage themselves to trust in him, Ps 118:2-4. Priests and people, Jews and proselytes, must all own God's goodness, and all join in the same thankful song; if they can say no more, let them say this for him, that his mercy endures for ever, that they have had experience of it all their days, and confide in it for good things that shall last for ever. The praises and thanksgivings of all that truly fear the Lord shall be as pleasing to him as those of the house of Israel or the house of Aaron.
II. He preserves an account of God's gracious dealings with him in particular, which he communicates to others, that they might thence fetch both songs of praise and supports of faith, and both ways God would have the glory. David had, in his time, waded through a great deal of difficulty, which gave him great experience of God's goodness. Let us therefore observe here,
1. The great distress and danger that he had been in, which he reflects upon for the magnifying of God's goodness to him in his present advancement. There are many who, when they are lifted up, care not for hearing or speaking of their former depressions; but David takes all occasions to remember his own low estate. He was in distress (Ps 118:5), greatly straitened and at a loss; there were many that hated him (Ps 118:7), and this could not but be a great grief to one of an ingenuous spirit, that strove to gain the good affections of all. All nations compassed me about, Ps 118:10. All the nations adjacent to Israel set themselves to give disturbance to David, when he had newly come to the throne, Philistines, Moabites, Syrians, Ammonites, etc. We read of his enemies round about; they were confederate against him, and thought to cut off all succours from him. This endeavour of his enemies to surround him is repeated (Ps 118:11): They compassed me about, yea, they compassed me about, which intimates that they were virulent and violent, and, for a time, prevalent, in their attempts against him, and when put into disorder they rallied again and pushed on their design. They compassed me about like bees, so numerous were they, so noisy, so vexatious; they came flying upon him, came upon him in swarms, set upon him with their malignant stings; but it was to their own destruction, as the bee, they say, loses her life with her sting, Animamque in vulnere ponit—She lays down her life in the wound. Lord, how are those increased that trouble me! Two ways David was brought into trouble:—(1.) By the injuries that men did him (Ps 118:13): Thou (O enemy!) hast thrust sore at me, with many a desperate push, that I might fall into sin and into ruin. Thrusting thou hast thrust at me (so the word is), so that I was ready to fall. Satan is the great enemy that thrusts sorely at us by his temptations, to cast us down from our excellency, that we may fall from our God and from our comfort in him; and, if Go had not upheld us by his grace, his thrusts would have been fatal to us. (2.) By the afflictions which God laid upon him (Ps 118:18): The Lord has chastened me sore. Men thrust at him for his destruction; God chastened him for his instruction. They thrust at him with the malice of enemies; God chastened him with the love and tenderness of a Father. Perhaps he refers to the same trouble which God, the author of it, designed for his profit, that by it he might partake of his holiness (Heb 12:10); howbeit, men, who were the instruments of it, meant not so, neither did their heart think so, but it was in their heart to cut off and destroy, Isa 10:7. What men intend for the greatest mischief God intends for the greatest good, and it is easy to say whose counsel shall stand. God will sanctify the trouble to his people, as it is his chastening, and secure the good he designs; and he will guard them against the trouble, as it is the enemies' thrusting, and secure them from the evil they design, and then we need not fear.
This account which David gives of his troubles is very applicable to our Lord Jesus. Many there were that hated him, hated him without a cause. They compassed him about; Jews and Romans surrounded him. They thrust sorely at him; the devil did so when he tempted him; his persecutors did so when they reviled him; nay, the Lord himself chastened him sorely, bruised him, and put him to grief, that by his stripes we might be healed.
2. The favour God vouchsafed to him in his distress. (1.) God heard his prayer (Ps 118:5): "He answered me with enlargements; he did more for me than I was able to ask; he enlarged my heart in prayer and yet gave more largely than I desired." He answered me, and set me in a large place (so we read it), where I had room to bestir myself, room to enjoy myself, and room to thrive; and the large place was the more comfortable because he was brought to it out of distress, Ps 4:1. (2.) God baffled the designs of his enemies against him: They are quenched as the fire of thorns (Ps 118:12), which burns furiously for a while, makes a great noise and a great blaze, but is presently out, and cannot do the mischief that it threatened. Such was the fury of David's enemies; such is the laughter of the fool, like the crackling of thorns under a pot (Ec 7:6), and such is the anger of the fool, which therefore is not to be feared, any more than his laughter is to be envied, but both to be pitied. They thrust sorely at him, but the Lord helped him (Ps 118:13), helped him to keep his feet and maintain his ground. Our spiritual enemies would, long before this, have been our ruin if God had not been our helper. (3.) God preserved his life when there was but a step between him and death (Ps 118:18): "He has chastened me, but he has not given me over unto death, for he has not given me over to the will of my enemies." To this St. Paul seems to refer in 2Co 6:9. As dying, and behold we live; as chastened, and not killed. We ought not therefore, when we are chastened sorely, immediately to despair of life, for God sometimes, in appearance, turns men to destruction, and yet says, Return; says unto them, Live.
This also is applicable to Jesus Christ. God answered him, and set him in a large place. He quenched the fire of his enemies; rage, which did but consume themselves; for through death he destroyed him that had the power of death. He helped him through his undertaking; and thus far he did not give him over unto death that he did not leave him in the grave, nor suffer him to see corruption. Death had no dominion over him.
3. The improvement he made of this favour. (1.) It encouraged him to trust in God; from his own experience he can say, It is better, more wise, more comfortable, and more safe, there is more reason for it, and it will speed better, to trust in the Lord, than to put confidence in man, yea, though it be in princes, Ps 118:8,9. He that devotes himself to God's guidance and government, with an entire dependence upon God's wisdom, power, and goodness, has a better security to make him easy than if all the kings and potentates of the earth should undertake to protect him. (2.) It enabled him to triumph in that trust. [1.] He triumphs in God, and in his relation to him and interest in him (Ps 118:6): "The Lord is on my side. He is a righteous God, and therefore espouses my righteous cause and will plead it." If we are on God's side, he is on ours; if we be for him and with him, he will be for us and with us (Ps 118:7): "The Lord takes my part, and stands up for me, with those that help me. He is to me among my helpers, and so one of them that he is all in all both to them and me, and without him I could not help myself nor could any friend I have in the world help me." Thus (Ps 118:14), "The Lord is my strength and my song; that is, I make him so (without him I am weak and sad, but on him I stay myself as my strength, both for doing and suffering, and in him I solace myself as my song, by which I both express my joy and ease my grief), and, making him so, I find him so: he strengthens my heart with his graces and gladdens my heart with his comforts." If God be our strength, he must be our song; if he work all our works in us, he must have all praise and glory from us. God is sometimes the strength of his people when he is not their song; they have spiritual supports when they want spiritual delights. But, if he be both to us, we have abundant reason to triumph in him; for, he be our strength and our song, he has become not only our Saviour, but our salvation; for his being our strength is our protection to the salvation, and his being our song is an earnest and foretaste of the salvation. [2.] He triumphs over his enemies. Now shall his head be lifted up above them; for, First, He is sure they cannot hurt him: "God is for me, and then I will not fear what man can do against me," Ps 118:6. He can set them all at defiance, and is not disturbed at any of their attempts. "They can do nothing to me but what God permits them to do; they can do no real damage, for they cannot separate between me and God; they cannot do any thing but what God can make to work for my good. The enemy is a man, a depending creature, whose power is limited, and subordinate to a higher power, and therefore I will not fear him." Who art thou, that thou shouldst be afraid of a man that shall die? Isa 51:12. The apostle quotes this, with application to all Christians, Heb 13:6. They may boldly say, as boldly as David himself, The Lord is my helper, and I will not fear what man shall do unto me; let him do his worst. Secondly, He is sure that he shall be too hard for them at last: "I shall see my desire upon those that hate me (Ps 118:7); I shall see them defeated in their designs against me; nay, In the name of the Lord I will destroy them (Ps 118:10-12); I trust in the name of the Lord that I shall destroy them, and in his name I will go forth against them, depending on his strength, by warrant from him, and with an eye to his glory, not confiding in myself nor taking vengeance for myself." Thus he went forth against Goliath, in the name of the God of Israel, 1Sa 17:45. David says this as a type of Christ, who triumphed over the powers of darkness, destroyed them, and made a show of them openly. [3.] He triumphs in an assurance of the continuance of his comfort, his victory, and his life. First, Of his comfort (Ps 118:15): The voice of rejoicing and salvation is in the tabernacles of the righteous, and in mine particularly, in my family. The dwellings of the righteous in this world are but tabernacles, mean and movable; here we have no city, no continuing city. But these tabernacles are more comfortable to them than the palaces of the wicked are to them; for in the house where religion rules, 1. There is salvation; safety from evil, earnests of eternal salvation, which has come to this house, Lu 19:9. 2. Where there is salvation there is cause for rejoicing, for continual joy in God. Holy joy is called the joy of salvation, for in that there is abundant matter for joy. 3. Where there is rejoicing there ought to be the voice of rejoicing, that is, praise and thanksgiving. Let God be served with joyfulness and gladness of heart, and let the voice of that rejoicing be heard daily in our families, to the glory of God and encouragement of others. Secondly, Of his victory: The right hand of the Lord does valiantly (Ps 118:15) and is exalted; for (as some read it) it has exalted me. The right hand of God's power is engaged for his people, and it acts vigorously for them and therefore victoriously. For what difficulty can stand before the divine valour? We are weak, and act but cowardly for ourselves; but God is mighty, and acts valiantly for us, with jealousy and resolution, Isa 63:5,6. There is spirit, as well as strength, in all God's operations for his people. And, when God's right hand does valiantly for our salvation, it ought to be exalted in our praises. Thirdly, Of his life (Ps 118:17): "I shall not die by the hands of my enemies that seek my life, but live and declare the works of the Lord; I shall live a monument of God's mercy and power; his works shall be declared in me, and I will make it the business of my life to praise and magnify God, looking upon that as the end of my preservation." Note, It is not worth while to live for any other purpose than to declare the works of God, for his honour and the encouragement of others to serve him and trust in him. Such as these were the triumphs of the Son of David in the assurance he had of the success of his undertaking and that the good pleasure of the Lord should prosper in his hand.
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David Triumphs in God; The Humiliation and Exaltation of the Messiah
简体中文
大卫靠神夸胜；弥赛亚的降卑与升高
¹⁹ 给我敞开义门；我要进去称谢耶和华！
²⁰ 这是耶和华的门；义人要进去。
²¹ 我要称谢你，因为你已经应允我，又成了我的拯救。
²² 匠人所弃的石头，已成了房角的头块石头。
²³ 这是耶和华所做的，在我们眼中看为希奇。
²⁴ 这是耶和华所定的日子；我们在其中要高兴欢喜。
²⁵ 耶和华啊，求你拯救！耶和华啊，求你使我们亨通！
²⁶ 奉耶和华名来的是应当称颂的！我们从耶和华的殿中为你们祝福。
²⁷ 耶和华是神；他光照了我们。理当用绳索把祭牲拴住，牵到坛角那里。
²⁸ 你是我的神，我要称谢你；你是我的神，我要尊崇你。
²⁹ 你们要称谢耶和华，因他本为善；他的慈爱永远长存。
我们在此看见一段关于我们主耶稣的降卑与升高——他的受苦以及随后当得的荣耀——的著名预言。彼得就这样直接把它应用于祭司长和文士身上，他们中也没有人能指控他误用此言（徒 4:11）。请看此处：
一、这宝贵预言引入之前的序言（诗 118:19-21）。1. 诗人渴望进入神的圣所，在那里庆祝那奉主名来之者的荣耀：给我敞开义门。圣殿的门之所以这样称呼，是因为它们不许未受割礼的人进入，又禁止外人挨近；正如在那里所献的祭被称为义的祭物。凡愿在圣洁的典章中与神相交的人，必须谦卑地向他求告才能进入。义门既向我们敞开，我们就必须进去，必须进入至圣所——尽我们所能及的范围——并称谢耶和华。我们在神门内的本分就是赞美他；所以我们当渴望天门向我们开启，使我们得以进入，居住在神上头的殿中，在那里我们要不住地赞美他。2. 他看见准他进入（诗 118:20）：这是耶和华的门，义人要进去——他所定的门；好像在说：「你所叩的门开了，欢迎你。叩门，就必给你开门。」有人把这门解作基督，我们是借着他被接入与神的相交，我们的赞美也借着他蒙悦纳；他是道路，若不借着他，没有人能到父那里去（约 14:6）；他是羊的门（约 10:9）；他是圣殿的门，借着他——也只能借着他——义人（也只有义人）才得以进去，并进入神的义——正如这话所说（诗 69:27〔和合：诗 69:28〕）。诗人因发现那长久关闭、又被长久叩击的义门如今终于开启而欢喜。3. 他应许为此恩惠感谢神（诗 118:21）：*我要称谢你。*那些从远处看见基督之日的人，也看见赞美神的理由；因为在他里面他们看见神已经垂听了他们——垂听了旧约圣徒为弥赛亚降临的祈求，并要作他们的拯救。
二、预言本身（诗 118:22-23）。这话可指大卫的高升——他是扫罗和他臣仆所弃的石头，却被神奇妙的护理升高，成为建筑物的房角石。但它主要是指向基督；此处我们看见：1. 他的降卑。他是匠人所弃的石头；他是那非人手凿出来的石头（但 2:34）。他是一块石头——不仅为坚固、稳固、长久，更是在属灵圣殿建造中为生命所必需；而且是一块宝贵的石头（彼前 2:6），因为福音教会的根基必须是蓝宝石（赛 54:11）。这块石头被匠人——犹太的官长和百姓（徒 4:8、10-11）——所弃；他们不肯认他为那块石头——所应许的弥赛亚；他们不肯把信心建立在他身上，也不肯归依他；他们不要利用他，反倒在他不在场之下继续他们的建造；他们在彼拉多面前弃绝了他（徒 3:13），说：除了该撒，我们没有王。他们践踏这块石头，把它抛在城外的废物中；他们更在其上绊跌。这虽是基督的羞辱，却成了那些轻看他之人败亡的缘由。弃绝基督的，神也弃绝他。2. 他的升高。他已成了房角的头块石头；他被升到最高的尊荣与有用之处——在一切之上，又为一切的一切。他是根基的房角石——在他里面犹太人和外邦人合而为一，得以建造成为圣殿。他是房角的顶尖——在他里面建造得以完成；他必在凡事上居首位，正如那为我们信心创始成终的主。神就这样高升他，因为他自卑；我们为顺服神的旨意，也当以他为盼望的根基，以他为合一的中心，以他为我们生活的目的。我活着就是基督。3. 神的手在这一切之中：这是耶和华所做的——是出于耶和华，是凭耶和华而作，是他旨意的产品，是他的设计。无论是主的降卑还是升高，都是他的工作（徒 2:23，4:27-28）。他差遣他，膏抹他；他的手在主整个的工作中与他同在，自始至终他行了父的旨意；这事当在我们眼中看为希奇。基督的名是奇妙的；他所成全的救赎，是神一切奇事之工中最可惊叹的；这是天使愿意详细察看的事，在永恒中仍要赞叹；我们这些因之得着一切的人，更当赞美它。大哉，敬虔的奥秘，无人不以为然。
三、这预言所受的接待，以及随之而来的欢呼。
1. 当以大喜乐向神守这日为圣（诗 118:24）：这是耶和华所定的日子。福音时代的全部时间——那悦纳的时候，那拯救的日子——是耶和华所定为这样的；它是一场恒久的筵席，当以喜乐来守。这话也很贴切地可解作基督徒的安息日——我们为记念基督复活而成圣的日子；就在那日，被弃的石头开始被高举；如此：（1）这里有基督徒安息日的教义：这是耶和华所定的日子——他所定的——他使之显著，使之成圣，从别的日子中分别出来；他为人定了这日：因此称为主日，因为它带有他的形象与印记。（2）安息日的本分——在这一日当做的工：我们在其中要高兴欢喜——不仅为这日的设立而喜乐——为有这日被指定而喜乐——也为这日的缘由——基督成为房角的头块石头——而喜乐。我们当以这两件事为他的尊荣、为我们的益处而喜乐。安息日必须是喜乐之日，如此它对我们便如天上的日子。请看我们所事奉的主何等美善——既立定一日为他事奉之用，又指定以圣洁的喜乐来度此日。
2. 当以喜乐的和散那迎接、跟随那被高举的救赎主（诗 118:25-26）。
（1）当让百姓欢呼，如君王登基时常见的那样。让他一切忠心的子民个个欢呼喜乐：耶和华啊，求你拯救！这正如Vivat rex——愿王万岁，表达对他登基的衷心喜乐、对他治理的全然满意、并对他国度的利益与尊荣的热切爱顾。和散那的意思是：主啊，求你拯救。〔1〕「主啊，求你拯救我——让这位救主作我的救主，并为此作我的王；让我被收纳在他的保护之下，被认作他甘心子民中的一个。他的仇敌就是我的仇敌；主啊，求你救我脱离他们。赐我一份他的国所带给一切接纳之者的兴旺。愿我的灵魂兴盛、健康，得享他的治理所赐的平安与公义（诗 72:3）。愿我得胜那些与我的灵魂争战的私欲，愿神的恩典在我心中胜了又胜。」〔2〕「主啊，求你保存他——保存救主自己，并使他亨通——在他一切所行的事上使他亨通；赐他福音以成功，使之靠着神，能攻破坚固的营垒，使灵魂归顺他。愿他的名为圣，愿他的国降临，愿他的旨意行在地上如同行在天上。」这样，当常常为他祈求（诗 72:15）。在主日我们因他的国喜乐之时，我们必须为他国度的越发加增、并在魔鬼国度的废墟之上得以建立而祷告。基督公开进入耶路撒冷之时，那些善待他的人就是这样迎接他（太 21:9）：和散那归于大卫的子孙；愿耶稣王万岁；愿他永远作王。
（2）当让祭司——主的仆人——在这大严肃会中尽他们的分（诗 118:26）。〔1〕当让他们以赞美祝福君王：奉耶和华名来的是应当称颂的。耶稣基督就是那要来的——ho erchomenos——那要来、将来还要再来的（启 1:8）。他奉耶和华的名来——奉他的差遣，为他行事，行他的旨意、求他的荣耀；所以我们必须说：那要来的是应当称颂的——我们必须为他已经来了而喜乐；我们必须说他好，赞美他、看重他为永受我们爱戴的那一位；称他为有福的耶稣，永远可称颂的（诗 45:2）。我们必须欢迎他进入我们心中，说：「你这蒙耶和华赐福的，请进来；求你借你的恩与灵进来，得我为属你之人。」我们必须为他奉他名而来的忠心仆人祝福，并因他的缘故接待他们（赛 52:7；约 13:20）。我们必须为他教会的扩展与建造祷告，为他的再来预备万事，并求那位说过我必快来的主，就这样来吧。〔2〕当让他们以祈祷祝福百姓：我们从耶和华的殿中为你们祝福。基督的仆人不仅有资格，更是受命奉他的名为一切爱他、又诚心爱他治理的忠心子民宣告祝福（弗 6:24）。我们向你们保证，在耶稣基督里、借着他，你们是蒙福的；因为他来是要赐福你们。「你们是从耶和华的殿中 蒙福的，就是说，在天上 得着属灵的福分（弗 1:3），所以理当称颂那如此赐福与你们的主。」
3. 当为那位为我们献上伟大赎罪祭的主，献上感谢为祭以归他的尊荣（诗 118:27）。这里有：（1）我们因耶稣基督所得的特权：耶和华是神，他光照了我们。神是耶和华，借这名被人认识——他是成全他所应许、完成他所开始的那位神（出 6:3）。他光照了我们——就是说，他赐我们认识他和他的旨意的亮光。他光照了我们（有人如此读）；他施恩给我们，向我们仰起他脸光的眷顾；他赐我们有喜乐欢呼的机会——那对灵魂是光——为我们预备了天上永远之光的盼望。耶和华所定的日子带着光，带着真光。（2）这特权所要求的本分：理当用绳索把祭牲拴住，牵到坛角那里——按律法宰杀它，使它的血洒在坛角之上；也许把祭牲拴在坛角上，等候宰杀之时所需之物齐备，是当时的惯例（虽然别处未记）。这话在此或有特别意义——我们为救赎之爱而向神当献的祭，是我们自己，并非要在坛上宰杀，而是当作活祭（罗 12:1），拴在坛上，就是祷告和赞美的属灵之祭；在这些事上我们的心必须坚定而投入，如同祭牲被绳索拴在坛角，不至退缩。
4. 诗人以自己对神圣恩惠的感恩承认作结，在其中又呼召别人与他同作（诗 118:28-29）。（1）他必自己赞美神，并努力在自己的心中、在别人的心中尊他为大；他这样做，是因自己与神之间所立的约的关系、自己在他里面的分：「你是我的神——我所仰赖、所献己归从的神，那认我为属他、又被我所认的主；所以 我要称谢你。」（2）他必叫自己周围的人都为这大喜的信息——关乎万民的大喜，有一位救赎主，就是主基督——感谢神。在他里面，神才向人为善，他的慈爱永远长存；在他里面，恩典之约得以订立，又在他里面得以坚定、得以成全、成为永远的约。他像开始时那样结束本诗（诗 118:1），因为神的荣耀必须是我们向他一切亲近之事的 Alpha 与 Omega——始与终。愿你的名为圣，荣耀全是你的。这话恰可作为预言基督之诗的结语。众天使为人的救赎感谢神。在至高之处荣耀归与神（路 2:14），因为地上有平安，对此我们当以我们的和散那响应，正如他们当年所作（路 19:38）。借着基督我们得着天上的平安，所以在至高之处当有荣耀。
English original
David Triumphs in God; The Humiliation and Exaltation of the Messiah
¹⁹ Open to me the gates of righteousness: I will go into them, and I will praise the LORD:
²⁰ This gate of the LORD, into which the righteous shall enter.
²¹ I will praise thee: for thou hast heard me, and art become my salvation.
²² The stone which the builders refused is become the head stone of the corner.
²³ This is the LORD's doing; it is marvellous in our eyes.
²⁴ This is the day which the LORD hath made; we will rejoice and be glad in it.
²⁵ Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity.
²⁶ Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.
²⁷ God is the LORD, which hath showed us light: bind the sacrifice with cords, even unto the horns of the altar.
²⁸ Thou art my God, and I will praise thee: thou art my God, I will exalt thee.
²⁹ O give thanks unto the LORD; for he is good: for his mercy endureth for ever.
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, Ac 4:11. Now observe here,
I. The preface with which this precious prophecy is introduced, Ps 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 (Ps 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, Ps 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 (Ps 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, Ps 118:22,23. 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, Da 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 (1Pe 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 (Ac 4:8,10,11); 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 (Ac 3:13) when they said, We have no king but Cæsar. 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, Ac 2:23,4:27,28. 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 (Ps 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, Ps 118:25,26.
(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, Ps 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, Ps 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 (Mt 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, Ps 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, Re 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, Ps 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, Ps 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, Ex 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 (Ro 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, Ps 118:28,29. (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 (Ps 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 (Lu 2:14), for there is on earth peace, to which we must echo with our hosannas, as they did, Lu 19:38. Peace in heaven to us through Christ, and therefore glory in the highest.
本篇大概是大卫经过诸多风波、终久站稳、得着他受膏之国的完全占有之时所作。那时他邀请并激发朋友与他同乐,不仅以喜乐的心承认神的良善,并以喜乐的心倚靠那良善于未来,更以信心盼望所应许的弥赛亚——他的国与他升高其中,正是弥赛亚国的预表。先知在本篇后半,无疑正是为他作见证。基督自己也将其应用于自己(太21:42),本篇前半也可公平而免强地套用于他与其职。有人以为它初为约柜迁入大卫城之典礼而设,后于住棚节所唱。其中:一、大卫呼召周围众人将神良善的荣耀归给他(诗118:1-4);二、他从自己对神在他大事、善事上所显的大能与怜恤的经历,勉励自己与他人信靠神(诗118:5-8);三、他为自己的登基感恩——这事是基督升高之事的影像(诗118:19-23);四、百姓、祭司与诗人自己,因盼望救赎主之国而夸胜(诗118:24-29)。我们唱这首诗时,当因神的良善——他向我们的良善,尤其他在耶稣基督里向我们的良善——将荣耀归给他。