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תהילים 118
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Historical and literary context
The psalm closes the group of Psalms 113 to 118 known as the Egyptian Hallel, sung at Passover, which means it was almost certainly among the hymns Jesus and his disciples sang after the Last Supper. Its liturgical shape, with calls for Israel, the priests, and all who fear the LORD to answer, and a procession to the gates and the altar, suggests a festival of thanksgiving after deliverance, perhaps led by a king. Verse 14 quotes the song of Moses at the Red Sea, tying this rescue to the first one.
How the chapter unfolds
Verses 1 to 4 call three groups to the refrain. Verses 5 to 18 are the testimony of an individual: distress, the LORD on my side, nations swarming like bees and extinguished like burning thorns, a push that nearly toppled him, severe discipline but not death. Verses 19 to 27 move to the gates: the righteous enter, the rejected stone becomes the cornerstone, "this is the day that the LORD has made," a prayer to save, a blessing on the one who comes in the LORD's name, and the festal sacrifice bound to the altar. Verses 28 and 29 return to personal thanks and the opening refrain.
Why this chapter matters
No psalm is quoted more often in the New Testament at decisive moments. Jesus applied the cornerstone verse to himself before the leaders who would reject him. The Palm Sunday crowd shouted verse 26. Peter used the cornerstone image before the Sanhedrin and again in his first letter. Hebrews quotes verse 6, "The LORD is on my side; I will not be afraid." Verse 24, "This is the day that the LORD has made," is one of the most sung lines in the Psalter. The psalm gave the early church its language for a rejected Messiah vindicated by God.
Interpretive tension to watch
Who is the "I" of the psalm? A king returning from battle, the nation personified, every worshiper who walks through the gates, or, as the Gospels read it, the Messiah? The psalm seems designed to be sung by all of them at once. Holding the readings together, rather than choosing one, is what lets the reader join the procession.
这一章的思考问题
- Verses 8 and 9 say it is better to take refuge in the LORD than to trust in people or princes. What trust in "princes" is the psalm asking you to loosen?
- The Gospels put verse 26 in the mouths of a crowd that would turn away within a week. What does that do to how you read the psalm's confidence?
- Verse 18 says the LORD disciplined the speaker severely but did not give him over to death. How does discipline fit inside a thanksgiving psalm?
Study with context
Use this as a chapter guide, then press deeper into the text itself. The goal is to slow down observation, notice structure, and ask better questions before jumping to conclusions.
选择读完这一章后的下一步 继续阅读、选择计划，或继续使用 AI 研习。
跟随这一章开启的主题 针对这一章可能开启的更大问题的相关主题中心。
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Psalm 118 is a song for walking through a gate. It was sung at Passover as the last of the Hallel psalms, which means Jesus sang it on the night he was betrayed, and its lines had already been shouted at him a few days earlier as he rode into Jerusalem: "Blessed is he who comes in the name of the LORD." The psalm begins with a refrain that Israel, the priests, and all who fear God are called to answer, "His loving devotion endures forever," and then tells a story in the first person. The speaker was in distress, surrounded, pushed to the edge of falling, and the LORD helped him. Now he comes to the gates of righteousness and asks to enter. There, in verse 22, he sings the line the whole New Testament will pick up: the stone the builders rejected has become the cornerstone. Jesus quoted it to the leaders who were about to reject him. Peter quoted it to the council that had crucified him. The psalm was written centuries earlier for a deliverance we cannot fully reconstruct, and it fit the greatest deliverance exactly. Read it as a procession: refrain, testimony, gate, altar, thanks. Then read it again as the Gospels did, and notice how much of Holy Week is already in it.