Chú giải Kinh Thánh

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.

Of the authorship of this psalm, and the occasion on which it was composed, nothing can now be ascertained with certainty. The common opinion has been that it is a psalm of David, and that it was composed when his troubles with Saul ceased, and when he was recognized as king. Some, however, have referred it to Hezekiah on the occasion of his restoration from sickness; others to the time of the return from the Babylonian exile; and others to the time of the Maccabees. It would be useless to examine these opinions, as they are all of them mere conjecture, and as no certainty can now be arrived at.

What is apparent on the face of the psalm is, that it was a psalm of thanksgiving, to be employed in the temple when an offering or sacrifice was led up to the altar Psalm 118:27 to be presented as an acknowledgment of mercy from God, on some occasion of deliverance from danger, by someone whose claim to rule had been rejected, but who was now victorious over his enemies, and recognized as the rightful leader and ruler of the people. The psalm is in a measure dramatic. The author is the speaker in the first twenty-one verses; in the remainder of the psalm the priests and the people speak, and at the close, the psalmist again utters praise.

The psalm consists of the following parts:

I. The author of the psalm speaks, Psalm 118:1-21.

(1) he calls on all to praise the Lord, and to unite with him in the expression of thanks, because what had occurred was a matter of interest to all the people; to Israel, to the house of Aaron, to the priesthood to all that feared God, Psalm 118:14.

(2) a description of his peril and deliverance, Psalm 118:5-18. He had been in distress; he had called on the Lord; he had seen the benefit of trusting in the Lord rather than in man. All nations had compassed him about as bees; they had thrust sore at him; they had sought his life; but he had not been dismayed; he had felt, even in the midst of his dangers, that he would live to declare the works of the Lord, Psalm 118:17-18

(3) The speaker approaches the temple. He asks that the doors may be opened that he may enter and praise the Lord. He addresses those who have charge of the temple - the ministers of religion - and desires leave to come and present his offering, Psalm 118:19-21.

II. The priests and people speak, Psalm 118:22-27.

(1) they recognize him now as the Ruler - the cornerstone - the foundation of the nation's prosperity, and its hope. He had been rejected by those who were professedly laying the foundation of empire, but he had now established his claims to being regarded as the very cornerstone on which the whole edifice must rest, Psalm 118:22.

(2) they recognize this as a marvelous work of God, and as suited to excite the deepest admiration, Psalm 118:23.

(3) they recognize this as a joyful day, as if God had created a day for the very purpose of celebrating an event so joyous, Psalm 118:24.

(4) they pronounce him blessed who thus came in the name of the Lord; they bless him out of the house of the Lord, Psalm 118:25-26.

(5) they direct him to bring his offering, and to bind it to the horns of the altar preparatory to sacrifice. He is permitted freely to come. His offering is recognized as proper, so that he can approach with an assurance of acceptance, Psalm 118:27.

III. The author of the psalm again speaks, Psalm 118:28-29. He acknowledges God as his God, and calls on all to praise him.

Portions of the psalm are, in the New Testament, applied to Christ; and it has been made a question whether it had, or had not, an original reference to him. Thus in Matthew 21:42; Mark 12:11; Luke 20:17, it is quoted by the Saviour as illustrating a truth in regard to himself In Acts 4:11, the twenty-second verse of the psalm is applied by Peter to the Saviour, as having been fulfilled in him - or, as meaning that the language of the psalm would properly describe the fact which had occurred in the treatment of Jesus of Nazareth. Many of the Jewish rabbins regarded the psalm as referring to the Messiah, and not a few Christian interpreters have supposed that it had such an original reference.

It seems clear, however, from the psalm itself that it could not have been composed primarily with reference to him. There are portions of it which cannot, without a very forced use of language, be applied to him, as for example, the allusion to the attack made by "all nations" on the person referred to in the psalm Psa 118:10, and in the allusion to the danger of death Psalm 118:17-18. The person referred to in the psalm was in danger of death, but he was not given over to death. He had the assurance in the very midst of the danger that he would not die, but would continue to live Psalm 118:17. The Redeemer, however, did die. His enemies accomplished their purpose in this respect. They put him to death, though he rose again from the dead.

It is clear, therefore, I think, that the psalm had not an original reference to the Messiah. Still, there is much in it which is applicable to him, and which might be used as expressive of what occurred to him. It contains principles also which may be as applicable to him as they were to the psalmist; and, therefore, it is used by the Saviour to enforce the moral of his own parable in reference to himself, as having had a counterpart in their own history, in a case which must have been familiar to them all. As such, it is right to use it now, as illustrating what occurred in the treatment of the Redeemer.

A general exhortation to praise God for his mercy, Psalm 118:1-4. The psalmist, by his own experience, encourages the people to trust in God, and shows them the advantage of it, Psalm 118:5-9; then describes his enemies, and shows how God enabled him to destroy them, Psalm 118:10-13. The people rejoice on the account, Psalm 118:15, Psalm 118:16. He speaks again of the help he received from the Lord; and desires admission into the temple, that he may enter and praise the Lord, Psalm 118:17-19. The gate is opened, Psalm 118:20. He offers praise, 21. The priests, etc., acknowledge the hand of the Lord in the deliverance wrought, Psalm 118:22-24. The psalmist prays for prosperity, Psalm 118:25. The priest performs his office, blesses the people, and all join in praise, Psalm 118:26, Psalm 118:27. The psalmist expresses his confidence, Psalm 118:28. The general doxology, or chorus, Psalm 118:29.

Most probably David was the author of this Psalm, though many think it was written after the captivity. It partakes of David's spirit, and every where shows the hand of a master. The style is grand and noble; the subject, majestic.

Dr. Kennicott, who joins this and the hundred and seventeenth Psalm together, considers the whole as a dialogue, and divides it accordingly. The whole of the hundred and seventeenth he gives to the psalmist as part the first, with the first four verses of the hundred and eighteenth. The second part, which is from the fifth verse to the twenty-first inclusive, he gives to the Messiah. The third part, from the twenty-second verse to the twenty-seventh, he gives to the chorus. And the fourth part, the twenty-eighth and twenty-ninth verses, he gives to the psalmist. Of the whole he has given an improved version.

Bishop Horsley is still different. He considers the hundred and seventeenth Psalm as only the exordium of this. The whole poem, he states, is a triumphant processional song. The scene passes at the front gate of the temple. A conqueror with his train appears before it; he demands admittance to return thanks for his deliverance and final success, in an expedition of great difficulty and danger. The conqueror and his train sing the hundred and seventeenth Psalm, and the first four verses of the hundred and eighteenth, as they advance to the gate of the temple, in this manner - The hundred and seventeenth Psalm, Chorus of the whole procession. The first verse of the hundred and eighteenth Psalm, A single voice. The second, Another single voice. The third, A third single voice. The fourth, Chorus of the whole procession. Arrived at the temple gate, the conqueror alone sings the fifth, sixth, and seventh verses. The eighth and ninth are sung by his train in chorus. The conqueror, again alone, sings the tenth, eleventh, twelfth, thirteenth, and fourteenth verses. His train, in chorus, sing the fifteenth and sixteenth. The conqueror alone sings the seventeenth, eighteenth, and nineteenth verses. The twentieth is sung by the priests and Levites within, in chorus. The twenty-fifth by the conqueror alone within the gates. The twenty-sixth, by the priests and Levites in chorus. The twenty-seventh, by the conqueror's train in chorus. The twenty-eighth, by the conqueror alone. The twenty-ninth, by the united chorus of priests and Levites, and the conqueror's train, all within the gates. "Now," the learned bishop adds, "the Jewish temple was a type of heaven; the priests within represent the angelic host attending round the throne of God in heaven; the Conqueror is Messiah; and his train, the redeemed." On this distribution the bishop has given a new version. The simple distribution into parts, which I have given in the contents, is, in my opinion, the best. Ingenious as Dr. Kennicott and Bishop Horsley are, they seem to me too mechanical. This is the last of those Psalms which form the great hallel, which the Jews sung at the end of the passover.

INTRODUCTION TO Psalm 118

Kimchi says their Rabbins are divided about this psalm. Some understand it of David; others of the Messiah: but, with us Christians, there ought to be no doubt of its belonging to the Messiah; since our Lord has quoted a passage out of it, and applied it to himself, Psalm 118:22; see Matthew 21:42; and so has the Apostle Peter, Acts 4:11. Nor did the Jews of those times object thereunto, which doubtless they would have done, had the psalm respected any other but the Messiah; yea, the common people that attended Christ when he entered into Jerusalem, and the children in the temple, took their "hosanna" from hence, Psalm 118:26; see Matthew 21:9. It is generally thought to be written by David, after he was established in the kingdom, and had brought the ark of the Lord into the city. It concludes the great "Hallel", or hymn sung at the Jewish festivals; particularly at the feasts of tabernacle and the passover.

CXVIII

The character of this psalm as a Temple song of thanksgiving is stamped on every line of it. The marked divisions with the refrains (Psalm 118:1-4; Psalm 118:8-9) have induced commentators to arrange it in parts, supposed to have been sung in turn by the full choir, the congregation, and the priests. It is not, however, by any means certain to what particular event or time the psalm is to he assigned. Many incidents in connection with the rebuilding of the second Temple have been fixed upon in connection with Psalm 118:22-23. Others have gone to the Maccabæan period for the occasion of the thanksgiving. Several expressions seem to allude to a particular feast, with its peculiar prayers and sacrifices (Psalm 118:24-27), and there can be little doubt that this was the Feast of Tabernacles. The words of Psalm 118:25 were, we know, sung on one of the days—called the Great Hosanna (Save now)—of the feast; a name given also to the boughs carried and waved in the sacred procession. If Psalm 118:19-23 imply the completion of the Temple, it is natural to fix on the first complete celebration of the Feast of Tabernacles after the Return (Nehemiah 8:14 seq.).

In this, the last of the Hallel Psalms, the spirit of jubilant thanksgiving finds fullest utterance. The speaker is Israel, or a representative of Israel, who speaks in the name of the nation (Psalm 118:10 ff.). As of old upon the shores of the Red Sea the people gave thanks as one man for their miraculous deliverance, so now they give thanks once more. As upon that occasion the dominant motive of their song was the realisation that to Jehovah alone they owed their deliverance, so now it is again (Psalm 118:14; Psalm 118:23). Now as of old they feel that this deliverance is nothing less than a miracle; and the conviction has given them a fresh sense of the solidarity and continuity of their national life, and of the greatness of Israel’s destiny in the counsels of Jehovah (Psalm 118:17; Psalm 118:22).

All Israel, priests and people alike, are bidden to join in praising Jehovah for His lovingkindness (Psalm 118:1-4). It is He alone Who is the Deliverer and Strength of His people (Psalm 118:5-9). The nations round about have plotted to destroy Israel, but in vain; once more as of old Jehovah has proved Himself their Saviour (Psalm 118:10-14), and glad thanksgivings celebrate the renewal of the national life (Psalm 118:15-18). The solemn procession of worshippers approaches the Temple gates proclaiming the greatness of the miracle which Jehovah has wrought for them (Psalm 118:19-24). With Hosannas and benedictions and thanksgivings the service is consummated in the Temple courts (Psalm 118:25-29).

The Psalm was evidently intended to be sung by the procession of worshippers on their way to the Temple upon some special occasion of national rejoicing. Doubtless it was sung antiphonally, in the manner described in Ezra 3:11, choir answering choir: but the precise distribution of the parts between the different choirs or voices cannot be determined with certainty. Psalm 118:1-4 however may have been sung as the procession started, the first line of each verse by the leader or a part of the choir, the refrain by the full chorus, and Psalm 118:5-18 on the way to the Temple in a similar manner, the refrains at any rate being taken up by the full chorus. Psalm 118:19 is obviously the challenge of the procession as it approaches the Temple, and Psalm 118:20 the response of the priests from within. Psalm 118:21-25 may have been sung as the procession entered the Temple courts; Psalm 118:26 is the blessing with which the priests greet it; and Psalm 118:27-29 may perhaps best be assigned to the procession and its leader.

It is generally agreed that the Psalm belongs to the post-exilic period, and that it must have been composed for some special and notable occasion. This occasion cannot have been the Feast of Tabernacles in the first year of the Return (Ezra 3:1-4) or the laying of the foundation stone of the Temple in the following year (Ezra 3:8 ff.); for Psalm 118:19-20 presume the existence of the Temple. Rather we might think of the Dedication of the Temple in b.c. 516, or the Passover which followed it (Ezra 6:15 ff.). But the most probable view is that which connects the Psalm with the great celebration of the Feast of Tabernacles recorded in Nehemiah 8. In spite of the sneers of Sanballat and Tobiah, and the active hostility of the neighbouring tribes, the repair of the walls of Jerusalem had been successfully completed. The work was finished on the 25th day of the month Elul in the 21st year of Artaxerxes (b.c. 444). Nehemiah concludes his narrative with the words; “And it came to pass, when all our enemies heard thereof, that all the nations that were about us feared, and were much cast down in their own eyes; and they perceived that this work was wrought of our God” (Nehemiah 6:16). In the following month (Tisri) the Feast of Tabernacles was celebrated with exceptional rejoicings. “There was exceeding great gladness” (Nehemiah 8:14-18). The triumphant joyousness of the Psalm, its thanksgivings for recent deliverance from the hostility of surrounding enemies, its vivid consciousness that this deliverance is due to Jehovah’s help alone, correspond strikingly to the circumstances and feelings of that time, as they are delineated in the Book of Nehemiah.

The very words of Psalm 118:25 of the Psalm occur in the prayer of Nehemiah (Nehemiah 1:11) and nowhere else, and several other striking resemblances of thought and language between the Psalm and the Book of Nehemiah will be noticed. The metaphor from building (Psalm 118:22) would naturally have been suggested by the recent building of the walls. And lastly, the connexion of the Psalm with the Feast of Tabernacles is corroborated by the historical use of the Psalm at that Festival. “In the time of the Second Temple Psalm 118:25 formed the festal cry with which the altar of burnt offering was compassed in solemn procession, once on each of the first six days of the Feast of Tabernacles, and seven times on the seventh day. This seventh day was called ‘the Great Hosanna’ (Hosanna Rabba); and not only the prayers of the Feast of Tabernacles, but even the branches of willow and myrtle bound up with the palm-branch (Lulab) were called Hosannas” (Delitzsch). Baethgen does not speak too strongly when he says, “I believe it may be said with confidence that Psalms 118 was sung for the first time at the celebration of the Feast of Tabernacles in the year b.c. 444.”

Cheyne thinks that “the exuberant spirit of independence and martial ardour in the Psalm” points to the purification and reconsecration of the Temple by Judas the Maccabee in b.c. 165 (1Ma 4:37-59; 2Ma 10:1-7). Venema, followed by Rosenmüller, assigns it to the time when Simon drove the Syrians out of the Acra, and celebrated the triumph with signal rejoicings (1Ma 13:51; 1Ma 14:4 ff.). But the Psalm breathes a freer spirit than might have been expected at the time when the Temple was still dominated by the Syrian garrison in the Acra; and the profession of Psalm 118:8-9 is hardly consistent with the eagerness of the Jews for alliance with Rome and Sparta.

The Psalm was Luther’s favourite Psalm. “Though the whole Psalter,” he wrote, “and all Holy Scripture is dear to me, as my only comfort in life, this Psalm has been of special service to me. It has helped me out of many great troubles, when neither Emperor nor kings nor wise men nor saints could help” (Tholuck).

It is appointed as one of the Proper Psalms for Easter Day, partly doubtless because it formed part of the Hallel sung at the Passover, but still more because of the reference of Psalm 118:22 to Christ, and the obvious appropriateness of much of its language, especially Psalm 118:23-24, to the triumph of the Resurrection.

Ps 118:1-29.

After invoking others to unite in praise, the writer celebrates God's protecting and delivering care towards him, and then represents himself and the people of God as entering the sanctuary and uniting in solemn praise, with prayer for a continued blessing. Whether composed by David on his accession to power, or by some later writer in memory of the restoration from Babylon, its tone is joyful and trusting, and, in describing the fortune and destiny of the Jewish Church and its visible head, it is typically prophetical of the Christian Church and her greater and invisible Head.

1-4. The trine repetitions are emphatic (compare

Ps 118:10-12, 15, 16; 115:12, 13).

Let . . . say--Oh! that Israel may say.

now--as in

Ps 115:2;

so in

Ps 118:3, 4.

After "now say" supply "give thanks."

that his mercy--or, "for His mercy."

O give thanks unto the Lord ... - Let others unite with me in giving thanks to the Lord; let them see, from what has occurred in my case, what occasion there is for praise. Every instance of a particular favor shown to anyone is to others an occasion for praise, inasmuch as it is an illustration of the general character of God. On this verse compare the notes at Psalm 106:1. The language is nearly the same.