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website/src/content/blog/2025/06/23/work.md
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@@ -163,21 +163,23 @@ front-line jobs doing amazing work, but I've also seen how important those
tertiary systems are.
I also shouldn't dwell too long on my career choices, paralysed by an irrational
angst that the value of my life hangs on making the right decision. I should remember
that Jesus calls everyone alike, although most people don't have anywhere near as
much power over their own career as I do. And I should remember that, as a result, God
will use pretty much any line of work for his glory if I commit it to him.
angst that the value of my life hangs on making the right decision. I should
remember that Jesus calls everyone alike, although most people don't have
anywhere near as much power over their own career as I do. And I should remember
that, as a result, God will use pretty much any line of work for his glory if I
commit it to him.
So I shouldn't choose what's easy, nor what's perceived as noble, and nor should I be
paralysed by choice. But what ought I do instead?
So I shouldn't choose what's easy, nor what's perceived as noble, and nor should
I be paralysed by choice. But what ought I do instead?
Instead, I should commit my work to God right now, starting from this morning. I don't
have to wait until I find a perfect career, because I will never have a perfect career.
God can use the line of work I'm already in for his glory, and if I don't believe that,
I'm not just doubting myself, I'm doubting him. I should trust his power. And when I
do have career choices, I should commit those to him too, not fretting endlessly as if
one career is holy and another damned, but prioritising service to God and others over
myself and trusting God with the rest.
Instead, I should commit my work to God right now, starting from this morning. I
don't have to wait until I find a perfect career, because I will never have a
perfect career. God can use the line of work I'm already in for his glory, and
if I don't believe that, I'm not just doubting myself, I'm doubting him. I
should trust his power. And when I do have career choices, I should commit those
to him too, not fretting endlessly as if one career is holy and another damned,
but prioritising service to God and others over myself and trusting God with the
rest.
Comfort, elitism and moralism are all forms of idolatry. I can toil endlessly
pursuing any of them and never be satisfied. But instead, I can rest easy in the

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---
title: Why Psalm 118 is the theme tune to Matthew's Gospel
description: >-
Partly inspired by what I misheard at Cornhill Summer School 2025.
pubDate: 2025-06-26
---
[Psalm 118][ps-118] is one of the best-loved hits in the Hebrews' ancient
songbook, the Psalms, and also one of the most re-interpreted.
It has been heavily used in both Jewish and Christian liturgy since ancient
times. It is heavily referenced in the Rabbinical literature. Depending how
generous you are with what counts as an 'allusion', you can count between twenty
and sixty quotes and allusions to Psalm 118 in the New Testament. It has been
frequently set and re-set to music, memorised, sung, interpreted and
re-interpreted.
But why should we care about an old song and its ensemble of interpreations? At
least part of the answer that its long history of usage includes another
Biblical text which urgently appeals to us today: the Gospel of Matthew.
If we can understand why Matthew referred to Psalm 118, not once, not twice, but
five times, all in the space of five chapters, we might understand a little
better the story that Matthew wants to tell us.
To understand why it's so important for Matthew, first, let's get on the same
page on what the psalm actually says.
## A story in four characters
The psalm features four characters: a hero, a congregation, some enemies, and
the Lord.
The hero narrates psalm's central block, from verse 5 to verse 21. He is a
warrior hero: he 'cuts off' his enemies. He is nearly defeated, but is
eventually victorious, and ascribes his victory to the Lord. He then approaches
the 'gates through which the righteous shall enter', and appeals to go through
so that he can praise the Lord there.
Having heard the hero's account, the final section is dominated by the
congregation. They thank the Lord for his saving work, which they describe thus:
'the stone the builders rejected has become the chief cornerstone.' This implies
that the hero had initially faced rejection, before being vindicated. The people
show their praise by bringing a sacrifice bound with branches up to the altar,
and finally the psalm is book-ended by repetition of the opening motif: 'give
thanks to the Lord, for he is good, for his mercy endures forever!'
There is potentially a fifth character, the 'builders' who rejected the stone.
Interpreters often identify these 'builders' either with the enemies or with the
congregation, though not always. The text doesn't say.
Apart from the Lord, none of these four (or five) characters are named in the
text.
This is where the intrigue lies: who are these characters? Who are the enemies?
Who is the congregation? And who is this embattled hero, this 'stone the
builders rejected' which has become 'the chief cornerstone'?
If I were to enumerate all the solutions that have been proposed to this puzzle,
reading this essay would give you piles. But in order to understand some of the
context in which Matthew was writing, permit me briefly to introduce two of the
most popular Jewish interpretations.
## Moses
The first is Moses. Psalm 118 lays on thick the references to the Song of the
Sea in Ex 15.
The central line, 'the Lord is my strength and song, he has become my
salvation!' is a direct quote from Ex 15:2. Like Ex 15, the psalm uses the
divine name frequently. Not only that, but the psalm, like Ex 15, prefers the
relatively unusual form YH rather than the more common YHWH. The psalm echoes Ex
15 also in its references to the right hand of the Lord doing mighty things, his
chosen hero being hard-pressed by foreign nations and enjoying the Lord's
'salvation', and by the hero's response, 'praising' and 'exalting' the Lord.
In short, the psalm is absolutely reeking with references to the Song of the
Sea, Moses' classic number-1 hit. No ancient Jew, for whom the psalm was
originally written, could have failed to smell it.
The Midrash Tehillim, a Jewish commentary on the psalter composed in the early
medieval period, even ascribes the psalm to Moses, claiming that he sang it on
the first Pesach (Passover). Certainly, the psalm has featured heavily in Jewish
celebrations of both Pesach and Sukkoth (another exodus-inspired festival) since
ancient times.
However, perhaps surprisingly, Moses is not the most common Jewish reading of
the hero of Psalm 118. That accolade goes to the next great hero of the Hebrew
Scriptures: David.
## David
Although, unlike many other psalms, this one is not explicitly described as
being 'of David', very many Jewish interpreters associate this psalm with that
improbable king. For instance, the Targum -- an Aramaic paraphrase and
commentary on the Hebrew Scriptures -- explicitly reads David, Samuel and Saul
into the psalm. David has also been a favourite reading of some Christian
readers, including John Calvin.
Why is this? One reason might be the psalm's context in the psalter. The psalter
is divided into five books, and contemporary scholars theorise that in the
second Temple period, editors arranged these five books thematically.
Books I and II tell how God had a covenant with David, and Book III laments that
the covenant with David has failed, perhaps because David failed to keep the
commands of the Torah. The task of Books IV and V is to show that God will
restore his Davidic kingdom and fulfil his promises.
Psalm 118 sits in this final block, as the last psalm of Book IV. This suggests
we should expect David, or a type of David, to feature: a returning king, coming
back to fulfil his destiny to rule as an intermediary between God and his
people. (Presumably, this time, he's got to be a true keeper of the Torah in
order for this to work.)
Notice that a Davidic interpretation is inherently implicitly also a Messianic
interpretation. David is dead. God promised that he would establish an
everlasting throne in Jerusalem, where a human mediator would rule on his
behalf, and God and his people could live together in peace forever. David, for
all his merits, has conspicuously failed to deliver on this promise. So, if this
psalm looks back to David, it must also look forward to the one who will fulfil
God's promises to David.
So in this traditional Davidic interpretation, it's understood that God is going
to choose someone who will re-establish that Davidic throne, and this time it's
going to really work. Which means this time, it's going to be really different.
## Jesus
On the face of it, the New Testament authors seem to have nothing to do with the
traditional interpretations. Instead of Moses or David, they exclusively
identify the hero of Psalm 118 with Jesus. What are they up to?
One reason the New Testament authors went ham for Psalm 118 is simply because it
was well-known. I mentioned that it was used heavily at Pesach and Sukkoth. As a
result, lots of Jews were very familiar with its ideas and its language. Many
ordinary people would have memorised it.
But that in itself doesn't explain why the New Testament authors used it. They
didn't refer to Scripture arbitrarily, but they subverted shared interpretations
in order to tell a new story. The cleverest instance of this is in the Gospel of
Matthew.
Matthew first gets his reader tuned in to Psalm 118 as Jesus enters Jerusalem on
the back of a colt. Matthew quotes the crowds quoting Psalm 118, shouting
'Hosanna to the son of David! Blessed is he who comes in the name of the Lord!'
In case we missed the application, he pairs this with his own quotation from the
prophecy of Zechariah: Jesus is the coming king who will fulfil God's promises.
The crowd also wave him in with branches, typical of Sukkoth celebrations and a
reference to Ps 118:27.
So now we know Jesus is the returning king, we're expecting his imminent victory
over his enemies, right? That's what Psalm 118, and its traditional Mosaic and
Davidic interpretations, suggests, and so it's clearly what Matthew wants us to
think. But that's when things take a sudden turn.
Immediately after this, Jesus tells the Parable of the Tenants. He implies that
the well-educated, respectable religious leaders are complicit in murder and
enemies of God. It's a shocking teaching, and it doesn't go down well.
Matthew depicts Jesus continuing to teach in the Temple while sparring with the
religious elites. Jesus caps off what was already a dreadful day by declaring
seven devastating woes on the religious leaders. As he finally exits the Temple,
he leaves another ominous quote from Psalm 118 hanging in the air: 'For I tell
you, you will not see me again until you say, Blessed is he who comes in the
name of the Lord.'
This doesn't make sense at all. According to the Psalm 118 storyline, we were
supposed to be seeing Jesus cutting down his enemies and arriving at the Temple
to celebrate with God's people. But now he's doing the opposite: he's cutting
down God's people and then leaving the Temple mired in controversy.
Jesus then, after taking a private seminar for his disciples, invites them to
what he knew would be his last supper. Matthew shows the reader how Judas had
already betrayed Jesus behind his back. And yet, Matthew doesn't let up. He
points out that they are celebrating their Pesach meal, and at the end, he
points out that they finished with a hymn.
Why these apparently irrelevant details? He's begging you to put two and two
together. His Jewish readers would have immediately clocked that the hymn in
question was Psalm 118, ritually sung at the end of the Pesach meal.
So even at the very moment Jesus' total defeat in shame and misery is sealed,
they're still singing this song about a victorious returning king, coming to
re-establish David's throne forever?
The point that Matthew wants us to clock is the point Jesus made to the
religious leaders in the Parable of the Tenants: 'the stone the builders
rejected has become the chief cornerstone.' He really is the perfect Moses and
the perfect David that God has promised. But before his great victory, he needs
a great rejection. The surprise is that neither Jesus' rejection nor his victory
look anything like what anyone expected.
Rather than being hard-pressed by foreign nations and defeating them in battle,
Jesus is oppressed by his own people, the Jews. (We should understand this in
the context that Matthew's Gospel was written primarily for an audience of Jews,
hence why he expects them to pick up on all the references to Psalm 118.)
But this oppression is only the surface layer: his real fight was his fight with
the spiritual powers of sin and death. By going to the cross, he consented to be
hard-pressed.
And his Resurrection is his victory. Through it, he shows that he has defeated
death. Now he is ascended to the right hand of the Father, where he rules as the
perfect David, as the one who could both act as a human intermediary between God
and humanity, and as one who could truly keep God's law. He is also the perfect
Moses, who, by God's power, led his people out of captivity to sin and death in
order to worship God. The old covenants are broken, but God has remained
faithful and delivered on them anyway, and in doing so has created a new people,
the Church, who will enter the gates of righteousness because Jesus has opened
the way.
For a contemporary Jewish reader of Matthew's Gospel, the references to Psalm
118 would automatically have conjured all the associations with Moses and David,
and as a result, all the Messianic secondary meanings, that he needed to make
his point. He could have expected his original readers to join the dots.
For a contemporary reader, particularly one like me that didn't get an
old-fashioned Biblical education, it might take a bit more work to spot the
links. But isn't it worth it? This psalm helps us to understand the message of
Matthew's Gospel: Jesus fulfils God's promises in a way that nobody expected.
## Conclusion
As I've discovered, Matthew's way is far from the only way of reading Psalm 118.
That's to be expected: as I noted at the start, none of the characters apart
from the Lord are named in the text. It's up to us as readers to impose
allegories onto the text, if that is what we choose to do.
And that is what interpreters from ancient times have strove to do. Indeed,
Matthew didn't ignore or overwrite previous interpretations: he used Psalm 118
precisely because he knew that if he put Jesus into Psalm 118, his readers would
have made the link to Moses and David themselves. In order to get Matthew's
subversive new reading, you've got to be fluent in the rich tradition of old
readings.
Therefore I will keep reading. As I've encountered Psalm 118 recently, I've
re-discovered how understanding one Biblical text can shed dramatic new light on
another. If God is willing, perhaps this will help me to see him once again in
sharp relief.
## Further reading
- [Calvin's commentary on Psalm 118](https://biblehub.com/commentaries/calvin/psalms/118.htm)
- [Cook, EM. 2001. Targum Tehillim: An English Translation. Book V](http://targum.info/pss/ps5.htm)
- [Vaillancourt, IJ. 2019. Psalm 118 and the eschatological son of David. JETS 62(4) pp 721-738](https://etsjets.org/wp-content/uploads/2020/01/files_JETS-PDFs_62_62-4_JETS_62.4_721-738_Vaillancourt.pdf)
- [Gillingham 2020. ‘Das schöne Confitemini’: engaging with Erich Zenger’s reading of Psalm 118 from a Jewish and Christian reception history perspective. In: 'By my God I can leap over a wall': Interreligious Horizons in Psalms and Psalms Studies](https://ora.ox.ac.uk/objects/uuid:1dff6f67-3c9e-41a8-a691-90e1e260fcdd)
- [Botha PJ 2003. Psalm 118 and social values in Ancient Israel. OTE 16(2) pp 195-215](https://www.researchgate.net/publication/237449388_Psalm_118_and_social_values_in_Ancient_Israel)
I was inspired to write this essay by the teaching on Psalm 118 at Cornhill
Summer School 2025.
[ps-118]: https://www.biblegateway.com/passage/?search=Psalm%20118