The gates of righteousness.
We can have little doubt that this psalm was composed for the dedication of the new temple built by the exiles after their return from Babylon (see Ezra 3:1-13.). The events alluded to in the psalm correspond with the history. They had been compassed about by enemies (see Psalms 118:10, etc.). They were dwelling in tents (Psalms 118:15). Nationally they had been near unto death (Psalms 118:15), and had been chastened sore (Psalms 118:18). There were those that helped them (Psalms 118:7). They were beginning a new work (Psalms 118:25). For all these reasons the psalm has been assigned to the events told of in Ezra 3:1-13. They had been in bitter exile, exposed to fierce persecution (see histories in Daniel). But at length the Persian power under Cyrus advances, Babylon is overthrown. It is probable that the Jews sympathized with the Persians because of the similarity between the religions they each professed; and the Persians also with them. At any rate, Cyrus favors them. Under Zerubbabel, Joshua, and Zechariah, a vast throng of them—near fifty thousand—return to their desolate land. They are exposed to the attacks of their old enemies, Moabites, Ammonites, Amalekites; but the power of Persia helps them. At length they reach Jerusalem. Their first step is to build the altar (Ezra 3:3), thus declaring their allegiance and confidence towards God. Afterwards the building of the temple is proceeded with, and in connection with that this glorious psalm was written. The priests with a vast multitude approach the temple, and, standing before the gates, they cry, "Open to me the gates of," etc. Now wherefore are these gates and all such gates so called? It is because—
I. THE TRUE WORSHIPPERS RECOGNIZE WHAT GOD REQUIRES IN THOSE WHO WORSHIP HIM. (Cf. Psalms 15:1-5; Psalms 24:1-10.) Israel, through what they had suffered, had come to see that righteousness was the one demand of God. Hence now they declare that it is only a righteous nation that can enter them. And so it is in the Church today. We may call ourselves members of the Church; but that we are not, save as we are righteous. And so it will be in the temple of the Lord on high.
"Those holy gates for ever bar
Pollution, sin, and shame;
None can obtain an entrance there
But followers of the Lamb."
II. WHAT GOD IN HIMSELF IS—THE RIGHTEOUS ONE. The temple is his, and therefore the gates; and therefore, because God is righteous, the gates are gates of righteous ness. Zechariah says, "He shall be called, The Lord our Righteousness." The distinction of Israel was that they worshipped a holy God. "The Lord our God is holy." Other gods connived at sin, and set the example of it. But Israel was taught by all the institutions of their Law that God was righteous, and of too pure eyes to behold iniquity. How, then, can any one think that he will tolerate and condone it, that, in fact, he does not mind it? or how can any one pervert the gospel of Christ—as thousands do—and make his righteousness not the pattern, pledge, and form of their own, as it is, but a substitute for it?
III. WHAT GOD WILL GIVE TO HIS PEOPLE—RIGHTEOUSNESS. Those gates lead the true worshipper straight to this gift. It is by the way of the altar, telling of the blood which cleanseth from all sin. All the motive forces of holiness—repentance, faith, love, hope—an gather round the cross of Christ, the place of sacrifice. There we find life, and that life more abundantly.
IV. THE TRUE WORSHIPPER PURPOSES THAT THIS IS WHAT HE WILL RENDER TO GOD—A LIFE OF RIGHTEOUSNESS. He has heard the call, "Be ye holy," and he has seen whence and how this holiness can be his, and now it is his fixed resolve to lead that righteous life which God desires, deserves, and demands. Hence he says, "Open to me the gates of righteousness. I will go in to them, and I will praise the Lord."—S.C.