Psalm 118 (117):20Meaning & Commentary from the Church Fathers

There exist the gates of death, the gates of ruin, and the gates of life, each increasingly narrow. As there are numerous gates, he highlights the distinction of the gates of the Lord, stating, “These are the gates of the Lord,” indicating that the others do not belong to Him. What sets them apart? It is through these gates that the penitent and the suffering may enter, akin to the narrow and constricted paths. They are narrow; thus, those in mourning pass through them, whereas the gate that leads to destruction is broad and expansive.

In this Psalm, we learn that when we sing Hallelujah, which translates to “Praise the Lord,” it is a call to worship whenever we hear the phrase, “I will confess to the Lord” (Psalm 116:1). The essence of our praise to God is encapsulated in the words: “For He is good.” This simplicity carries a profound weight, as God's goodness is such an essential characteristic that even the Son of God remarked when referred to as the Good Teacher—merely by one who saw Him in His human form and misunderstood His divine fullness—"Why do you call Me good? No one is good except God alone” (Mark 10:17-18). He implies that acknowledging Him as good necessitates recognizing His divinity. This message is directed at a people who, having been liberated from toil and wandering in worship, are granted freedom through God’s grace, which not only refrains from evil but also rewards evil with goodness. Therefore, it is fitting to add, “For His mercy endures forever.”

Let Israel now declare that the Lord is good, acknowledging that His mercy is everlasting (Psalm 116:2). Likewise, let the house of Aaron affirm the same (Psalm 116:3). Indeed, let all who revere the Lord proclaim that His mercy is eternal (Psalm 116:4). Beloved, you remember what the house of Israel signifies, as well as what the house of Aaron represents; both stand in awe of the Lord—all, from the least to the greatest, have been joyfully depicted in another psalm within your hearts. We should all rejoice in our unity through His grace, who is good and whose mercy lasts forever, especially as we hear the declaration: “May the Lord multiply you and your children!” so that those Israelites who believed in Christ, represented by our apostles, might see an influx of Gentiles joining them, promoting the exaltation of the perfect and the obedience of the humble. All of us, as one in Christ, belong to one flock under one Shepherd, collectively proclaiming: “I cried to the Lord in my distress, and He answered me” (Psalm 116:5). Our moments of suffering are brief, yet the journey of our faith is endless. Who can bring a charge against God's chosen ones? (Romans 8:33).

The Lord is my helper; I shall not fear what mere mortals can do to me (Psalm 116:6). But are people our only adversaries? What is a mere human but flesh? The apostle reminds us that “our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Ephesians 6:12)—that is, against the devil and his minions, the prince of the power of the air (Ephesians 2:2). So, listen closely: “The Lord is my helper; I shall look down upon my enemies” (Psalm 116:7). Regardless of whether my adversaries come from among wicked humans or malevolent angels, with the Lord's assistance, to whom we lift up our praise and sing Hallelujah, they shall be disregarded.

However, when my enemies are held in contempt, let me not allow my friend to present himself as a trustworthy source, urging me to place my hope in him; for it is better to trust in the Lord than to rely on humans (Psalm 116:8). I should not perceive any being, even one who might be deemed a good angel, as someone on whom to depend; for no man is good except God alone (Mark 10:18). When a person or angel comes to our aid out of genuine love, it is purely through Him who has made them good according to their measure. Thus, it is preferable to depend on the Lord rather than on nobles (Psalm 116:9). Even angels are referred to as princes, as noted in Daniel when it states, “Michael, your prince” (Daniel 12:1).

All nations encircled me, but in the name of the Lord, I saw victory over them (Psalm 117:10). They encompassed me on every side, yet in the name of the Lord, I triumphed over them (Psalm 117:11). This signifies the trials and victories of the Church; but should one question how she can overcome such immense evil, he reflects on her initial challenges and reveals that they besieged him internally. The mention of “all nations” is deliberately omitted here, as it pertains exclusively to the actions of the Jews, who—the very body of Christ—suffered at the hands of persecutors. It was for their sake that all was achieved in mortal form with eternal power through the divine nature concealed within the tangible flesh.

They attacked me like bees in a hive, burning fiercely among thorns; but in the name of the Lord, I prevailed over them (Psalm 117:12). Here, the order of words reflects the sequence of events. We rightly understand that our Lord, the Head of the Church, was beset by His persecutors, akin to bees surrounding a hive. The Holy Spirit speaks with mystical depth regarding the actions of those who were oblivious to their own deeds. For bees create honey within the hive, while the Lord’s persecutors, though unaware, made Him more precious to us through His Passion, allowing us to taste and see how sweet is the Lord who sacrificed Himself for our sins and rose again for our justification (Romans 4:25). Further, the burning, which consumed like fire among thorns, pertains to His Body, referring to the scattered faithful, who were surrounded by all nations, having been gathered from the world. They endured the consuming flames of persecution, with the avenged evil—their own persecution—passing away, merging with the people of Christ, or awaiting judgment in the end by neglecting the mercy of Him who called them.

I was tossed about like chaff, and I fell, yet the Lord supported me (Psalm 117:13). While there is a multitude of believers, they might be likened to grains of sand collected in a single heap; yet who is man, that You should remember him? The multitude of Gentiles could not surpass the hosts of believers unified in faith; it was the Lord who sustained me throughout persecution.

The Lord is my strength and song, and He has become my salvation (Psalm 116:14). Who, then, stumbles when pressed except those who rely on their own strength and glory? The only ones who stumble in battle are those whose individual strength or commendation fails. Therefore, he whose strength and glory is the Lord cannot fall, just as the Lord will not falter. This is why He has become their salvation—not because He became something new but because they, upon believing in Him, became transformed. Thus, He became their salvation upon their turning toward Him, which He was not for them when they turned away.

In the abodes of the righteous, there is a voice of joy and salvation (Psalm 117:15); whereas those who raged against their bodies perceived only turmoil and destruction. They did not grasp the inner joy of the saints in their hopeful anticipation. Hence, the apostle states, “I may be in sorrow, yet always rejoicing” (2 Corinthians 6:10), and similarly asserts, “Not only so, we rejoice in our sufferings” (Romans 5:3).

The right hand of the Lord has done wonders (Psalm 117:16). What wonders, you may ask? The right hand of the Lord has exalted me. He performs incredible feats: lifting the humble, granting divinity to that which is mortal, transforming weakness into strength, subjugation into glory, and suffering into victory—bringing aid and raising those in distress, so that the true salvation of God will be revealed to those who endure suffering, while the salvation of the wicked remains ineffective. These miracles are remarkable; why, then, do you marvel? Hear what he proclaims once more: the right hand of the Lord has accomplished great things.

“I shall not die, but live and declare the works of the Lord” (Psalm 117:17). Despite the desolation and death sowed by the adversaries, they believed they could eradicate the Church of Christ. Yet behold, He now declares the deeds of the Lord. Christ is ever the glory of the blessed martyrs, as He conquers those who strike Him down, enduring hardship patiently and loving even those who rebel against Him.

Nevertheless, let him explain why the Body of Christ, the Holy Church, the people of adoption, have experienced such humiliation. The Lord, he states, has chastened and disciplined me, but He has not delivered me to death (Psalm 116:18). Let not the boastful wicked think their authority is granted; they possess it only by God’s allowance. Frequently, a father may orchestrate the discipline of his sons using the most worthless servants; while he secures an inheritance for the former, he restricts the latter. What is this inheritance? Is it material wealth? Observe how we attain it and understand what it is.

“Open to me,” he implores, “the gates of righteousness” (Psalm 117:19). We have here a discourse on a gate. What lies within? It is that I may enter and give thanks to the Lord. This is a heartfelt declaration of praise, an expression of wonder even within the house of God, echoing joy and a full confession of gratitude among those who celebrate—representing the enduring blessedness of the righteous, who dwell in the Lord’s house, praising Him eternally.

Consider how the righteous enter through these gates of righteousness: “The righteous shall enter” (Psalm 116:20). Let not the wicked approach the Jerusalem that excludes the uncircumcised, herein described as “the dog outside” (Revelation 22:15). It suffices that I wandered among those of Kidar’s tents, enduring the company of the wicked until the end; yet this is the gate of the Lord—only the righteous shall enter.

“Give thanks to You, O Lord, for You have heard me and have become my salvation” (Psalm 116:21). How often does the acknowledgment of someone, who does not show his wounds to the healer but expresses gratitude for the health received, prove to be laudable? Yet the Physician Himself is Salvation.

But who is this referenced? “The stone that the builders rejected” (Psalm 116:22); this has become the chief cornerstone. From the two, He creates in Himself one new man, thus establishing peace and reconciling both to God in one Body (Ephesians 2:15-16)—referring to circumcision and the uncircumcised.

“The Lord has done this” (Psalms 117:23); that is, He made Him the cornerstone. He would not have achieved this status without suffering; however, it was not through those who afflicted Him that He became this stone. The builders disavowed Him, but within the edifice that the Lord has magnificently erected, He has become the very head of that corner which they dismissed. This is indeed marvelous to our eyes: to the inner man, to those who believe, hope, and love—not to the carnal vision that deemed Him merely human and scorned Him.

“This is the day that the Lord has made” (Psalm 117:24). He recalls what was previously uttered in earlier psalms: “Since He has inclined His ear to me, I will call upon Him as long as I live,” referring back to that time; hence, he states, “This is the day the Lord has made”—the day of salvation given to me. It echoes the proclamation: “In a time of favor, I heard you, and on the day of salvation, I helped you” (Isaiah 49:8)—that is, the day in which the Mediator became the chief cornerstone. Therefore, let us rejoice and be glad in it.

“Save me, O Lord; grant me success in my way, O Lord” (Psalm 116:25). Since it is the day of Salvation, save me: for we have returned from a long journey, distanced from those who despised the world, with whom we were once at peace but who turned against us without cause; grant success as we make our way back, since You have become our Way.

Individuals who follow the path of righteousness arrive at the entrance that allows them to behold the presence of the Lord. What else could these gates represent if not a heart that is pure? Blessed are the pure in heart, for they shall see God (Matthew 5:8).

What are the portals of death, which signify the gates of hell, if not all transgressions? Should you commit adultery, you have stepped through the gate of death. If you breach a vow, you have entered into death's domain. If you engage in grave sin, you find yourself at the gates of death. Yet God possesses the power to rescue you from these gates, enabling you to proclaim His glory at the entrance of the daughter of Zion (see Psalm 9:15). The gate of the Church represents the gate of purity, the gate of righteousness, where the just typically enter, exclaiming, "Open to me the gate of righteousness; I will enter and praise the Lord" (Psalm 117:19).

The Lord addressed the young man who sought to understand the path to everlasting life by instructing him to consider the commandments: “You shall not commit adultery; you shall not steal; you shall honor your father and your mother” (Luke 18:20); “You shall love your neighbor as yourself” (Matthew 19:19). Furthermore, the Lord, serving as both guide and moral teacher, presented Himself as a dual nature. He proclaimed, “I am the door for the sheep; all who enter through Me will find pasture” (John 10:9). The prophetic declaration reinforces this truth, stating, “This is the gate of the Lord; the righteous shall enter in.”

This is the entrance to the Lord; the upright shall pass through it. David likely refers to those restrictive gateways about which the Savior spoke in the Gospel, “Enter through the narrow gate” (Matt. 7:13). Anticipating these narrow entrances, David proclaimed that they are the gates of the Lord, which Christ will elucidate upon His return and which guide individuals toward the Lord. He remarked that the righteous will enter through this narrow pathway. Thus, the Lord went on to say, “How few will find it” (Matthew 7:14)! The righteous and the chosen are few, as He stated, many are called, but few are chosen (Matthew 20:16).

In this passage, David passionately endeavors to express his gratitude to God, commanding the priests to unlock the temple gates as if he were bringing forth offerings on that day. He reiterates his earlier intention to honor God with a public act of thanksgiving among the faithful. Having been away from the sanctuary for an extended period, he now rejoices in the opportunity to behold the temple once more and present his sacrifices to the Lord. Unlike the hypocrites whom God rebuked through Isaiah, who were told, ‘You shall not walk in my court’ (Isaiah 1:12), David seeks to enter the temple with offerings of praise and acknowledgment.

This Psalm, inspired by the Holy Spirit and filled with joy and praise, acknowledges the boundless mercy of the Lord, the God of humanity. It expresses heartfelt gratitude on the day of Christ's glorious victory, when all of Israel was unified under the sovereign rule of David—a unity that symbolizes the coming together of every nation and language into the kingdom of Christ our Lord, King of eternal glory, on the majestic day of His solemn Resurrection. Let us also give thanks to Christ, the Savior of mankind, whose mercy is everlasting and unchangeable for those who repent. The prophet urges the house of Israel to begin their confession to the Lord, representing not only the first nation called to the salvation of the Gospel but also all faithful followers of Christ.