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The 117(118)th Psalm is a particularly important Messianic Psalm. One particular phrase from
this Psalm will certainly be familiar to the student of the New Testament. The psalmist declares:
This familiar passage is quote by Christ, alluded to by St. Paul in his epistle to the Ephesians and
is also quoted by St. Peter in his first epistle and sermon in Acts 4. In Matthew’s gospel this
passage is quoted by the Lord at the close of a parable that He gives concerning wicked servants
of the owner of a vineyard who abused the man’s messengers and then finally killed his son. At
the conclusions Christ says to the Jews present “Therefore say I unto you, The kingdom of God
shall be taken from you, and given to a nation bringing forth the fruits thereof.”[2] In the first
epistle of Peter the apostle references this passage from Ps 118 in support of his teaching that
Christ is the “chosen stone” and that those who follow Him are “living stones” that build up a
spiritual house unto the Lord. He goes on to call these a “royal priesthood”, and a “holy nation.”
In the sermon in Acts 4, Peter challenged those who listen that they are those who rejected the
corner stone. He then proclaims salvation in the name of Christ. Paul alluded to Ps 118 in
Ephesians 2 in the midst of teaching that both Jew and Gentile are one “new man” in Christ. He
says that this “building” that grows into a Holy Temple is built upon the foundation of the
Apostles and Prophets, and that Christ Himself is the “chief cornerstone”.[3]
The brief survey above demonstrates the importance of this Messianic Psalm to Apostolic
teaching. We also see the themes that are pulled from the Lord, Peter and Paul. The concepts of
the transition of the Kingdom and the building of a house unto the Lord; a spiritual temple to
offer spiritual sacrifices. Because of the importance of the Psalm, as demonstrated by its pivotal
place in the teaching of Christ and the Apostles, it warrants particular attention. A particular
phrase that is of interest in this psalm, and one I believe we will find of equal importance in the
NT is “This is the day the Lord has made.” This phrase is more than an inspirational thought, but
I will assert that it is an eschatological pronouncement. The Day of the Lord is the day of the
Kingdom.
It is very likely that this Psalm was composed by David to be used in celebrating the return of the
Ark of the Covenant to the city of David; and subsequently sung at the feast of tabernacles. [4] It
has also been noted that the opening and closing verses of this psalm are mentioned in Ezra at the
dedication of the Temple, and it is suggested that this entire Psalm was chanted by the people,
and that this was, in fact, ordained by David. [5] We have already noted the motif of Kingdom
and Temple with the reference of this Psalm in the NT. So, its origin in the rise of David to the
throne and the dedication of the house of the Lord seem quite natural to its usage. In fact, the
Psalm opens with an admonition for the people of Israel, the priesthood and then all those who
“fear the Lord” to worship Him for the eternal duration of His mercies.
Oh, give thanks to the Lord, for He is good!
For His mercy endures forever.
Let Israel now say,
“His mercy endures forever.”
Let the house of Aaron now say,
“His mercy endures forever.”
Let those who fear the Lord now say,
“His mercy endures forever.”
The Psalm then goes on to speak of the deliverance and exaltation of the king in the midst of his
enemies.
Following the historical setting of this Psalms composition, this must describe the time when
David, anointed as king, ruled with Divine authority in the midst of his enemies. He was
surrounded by “all nations”, yet he would “destroy” all of his enemies. We cannot help but note
how this resonates with the theme that Paul presents in his epistle to the Corinthians:
Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to
all rule and all authority and power. For He must reign until He has put all His enemies under
His feet. The last enemy to be destroyed is death.[6]
While this portion of 1 Cor 15 seems to be an allusion to Ps 110, the imagery of David, the
anointed King ruling in the midst of his enemies, is certainly present. Vs 24 has typically been a
difficult passage when taken to mean the Christ will relinquish the Kingdom to the Father. This
however is not the correct inference. Here Christ does not relinquish the Kingdom to the Father,
but rather wins the Kingdom for the Father. Christ is the Word of the Lord that will not return to
Him void.[7] Christ is the Right Hand of God, the Arm of the Lord, and acts to subdue all things
to the will of the Father. “Behold, the Lord GOD comes with might, and His arm establishes His
rule. His reward is with Him, and His recompense accompanies Him.”[8]
Here we see the theme of the conquering arm of the Lord vindicated. It is the voice of rejoicing
and salvation. The Right Hand of the Lord does valiantly and is exalted. We cannot help but note
the prophetic reference to the resurrection. This leading into the “opening of the gates of
righteousness”:
This leads us to our opening passage. The Lord’s Day is a day of salvation for the righteous, and
a day of judgment for the enemies of Christ. The righteous will “rejoice and be glad in it”, but
the wicked will be judged by the Word of the Lord. What we see then is that the judgment and
reward of Messiah in His kingdom is progressive and represents the nature of the Lord’s Day.
The conclusions of this psalm is a prayer for salvation in the light of the exalted king and his
kingdom. Save now…blessed is he that comes in the name of the Lord. We notice that this is
quoted by Christ as he confronts the Jews in Matt 23 “you will not see me anymore until you say
‘blessed is he that comes in the name of the LORD.’” The message should be clear, salvation is
in the revelation of God that comes through Christ. Christ was telling them that the Day of the
Lord was upon them. The time when Anointed would sit on the throne of David and subdue all
things by the authority of the Kingdom of God. As Moses warned Israel before, “behold I sit
before you a blessing and a curse.” In similar manner Peter compares the waters of Noah to
baptism. That which lifted Noah and his family above the flood washed wickedness from the
land.
The importance of Psalm 117(118) is established by the many references and allusions to it by
Christ and the Apostles. This Psalm establishes an important messianic image of the King
surrounded by the enemies of the nations, but resolving to “destroy” them all. The righteous,
however, rejoice in this “day that the Lord had made” and exult in the revelation of God and His
Right Hand. The Day of the Lord is described as a time when the “gates” of salvation are
opened, and the righteous enter into them. The temple is consecrated and acceptable offering is
made. The rightful and anointed King reigns, and all those who are his enemy are destined to
fall. The repeated phrase “in the name of the Lord I will destroy them” indicates that this is a
progressive and ongoing reality in “the day that the Lord has made.” This is an equally true
statement concerning salvation in the Lord’s Day. The ongoing and progressiveness of salvation
is inextricably tied to judgment. Both things are the economy of the Lord’s Day. The righteous
enter through the gates of salvation and the enemies of Christ fall before Him. This leaves no
room for neutrality. We are either gathered with Christ or scattered. This is the day that the Lord
has made … may we find the grace to rejoice in it, and never be found to fight against God and
His Christ.