Psalms 118:19 · Bible study
Psalms 118:19 Commentary: The Gates of Righteousness Opened
Hebrew · 11 what the commentators say
Meaning in one sentence
Explore the meaning of entering the gates of righteousness, a temple entrance, a symbol of God’s presence, and a cry for salvation through Christ.
Research Summary
- Meaning: A call to be admitted to the temple to offer thanksgiving for deliverance.
- Key words: “gates of righteousness” (temple gates); “enter” (active decision); “give thanks” (praise); “Yah” (covenant name).
- Main debate: Whether the gates are literal temple gates, a symbol of God’s presence, or a messianic prophecy about Christ's entry into heaven.
- Theological theme: Salvation leads to worship; God’s righteousness opens the way for the redeemed to approach Him.
- Best use: A call to intentional, grateful worship after deliverance.
Translation Comparison
BSB Berean Standard Bible 2020
Open to me the gates of righteousness, that I may enter and give thanks to the LORD.
WEB World English Bible 2000
Open to me the gates of righteousness. I will enter into them. I will give thanks to Yah.
KJV King James Version 1769
Open to me the gates of righteousness: I will go into them, and I will praise the Lord:
ASV American Standard Version 1901
Open to me the gates of righteousness: I will enter into them, I will give thanks unto Jehovah.
YLT Young's Literal Translation 1898
Open ye to me gates of righteousness, I enter into them--I thank Jah.
Darby Darby Bible 1890
Open to me the gates of righteousness: I will enter into them; Jah will I praise.
Douay-Rheims Douay-Rheims Bible 1899
I am a sojourner on the earth: hide not thy commandments from me.
Translations in other languages (10 available)
Abridme las puertas de la justicia: entraré por ellas, alabaré á JAH.
Abri para mim as portas da justiça; entrarei por elas e louvarei ao SENHOR.
Ouvrez-moi les portes de la justice:
Tut mir auf die Tore der Gerechtigkeit, daß ich dahin eingehe und dem HERRN danke.
Doet mij de poorten der gerechtigheid open, ik zal daardoor ingaan, ik zal den HEERE loven.
Apritemi le porte della giustizia; io entrerò per esse, e celebrerò l’Eterno.
Otwórzcie mi bramy sprawiedliwości, a wszedłszy w nie będę wysławiał Pana.
Странник я на земле; не скрывай от меня заповедей Твоих.
給我 敞開 義 門；我要進去 稱謝 耶和華！
Let the doors of righteousness be open to me; I will go in and give praise to the Lord.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 118:19
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that verse 19 voices a petition to enter the temple precincts in order to give thanks. Adam Clarke identifies the gates as those of the temple itself, opened so the worshiper may perform his vows. Barnes specifies the house devoted to a righteous God, where just emotions of the heart are expressed in praise. The Cambridge Bible notes that the language is robbed of its force if read merely as a general desire to worship; rather it is a call to the priests within to open the gates for an approaching procession. Gill adds that the gates are called “gates of righteousness” because only the righteous (ceremonially clean) may enter and because sacrifices of righteousness are offered there. All three, Clarke, Barnes, Cambridge, treat the request as concrete: the psalmist asks to be admitted into the sanctuary where God’s righteous presence dwells. The consensus thus centers on a literal temple setting, yet with an open eye to the broader theological truth that God welcomes the righteous into His presence for praise.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal temple gates: The immediate context of a procession (v.20, 'This is the gate of Yahweh') and parallels in Psalms 24:7–10 and 100:4 support a request to priests for admission.
- Symbolic/typological—the heavenly sanctuary: Christian tradition applies the verse to Christ’s ascension (like Psalm 24:7–10) and to the believer’s entrance into the New Jerusalem (Gill, Matthew Henry).
- Messianic—Christ speaking: The surrounding passage (v.22–23) is quoted of Christ in the New Testament; some commentators read v.19 as the Messiah requesting entrance after his work of salvation.
What is clear: The verse is a petition to enter the place of God’s righteous presence for the purpose of offering thanksgiving—whether that place is the temple, the church, or heaven itself.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the speaker | The speaker is a worshiper who has experienced God’s deliverance and now seeks to give thanks. | Some see David as the speaker (Calvin, Matthew Henry), others see the returned exiles (Keil & Delitzsch), and many Christians see it as a voice of Christ or the Church entering the heavenly sanctuary. |
| Nature of the 'gates of righteousness' | The gates refer to the entrance of the temple or sanctuary, the place where God’s righteous presence dwells. | Are they literal temple gates (Clarke, Barnes, Cambridge Bible), a symbolic description of the God’s righteous dwelling (Gill), or a type of the New Jerusalem and heaven (Matthew Henry)? All are held by different traditions. |
| Occasion of the psalm | Psalm 118 is a song of thanksgiving for deliverance from death and enemies. | Traditional view (Davidic) places it at David’s accession; post-exilic view (Hengstenberg, Keil & Delitzsch) ties it to the rebuilding of the temple; the New Testament applies it to Christ (Matthew 21:42). |
Historical & Cultural Context
Psalm 118 is a liturgical song of thanksgiving, likely used during one of Israel’s great festivals, perhaps Passover or Tabernacles. The surrounding verses (v.15, 18, 21, 24) celebrate deliverance from death and the Lord’s saving strength. Many interpreters set the psalm in the post-exilic period, when the returned exiles rebuilt the temple amid opposition. Keil and Delitzsch connect it to the laying of the foundation stone (Ezra 3:10, 12), noting both shouts of joy and weeping. Others, like Calvin and Matthew Henry, ascribe it to David after his establishment as king, seeing it as a model for the Messiah’s entrance into glory.
The “gates of righteousness” almost certainly refer to the temple gates. In ancient Israel, the temple was the dwelling place of God’s righteous presence; worshipers entered through its gates to offer sacrifices and praise (Psalms 100:4). The adjective “righteousness” may describe the gates as belonging to the God who is righteous, or as the place where righteous worship occurs. The psalmist’s request, “Open to me,” addresses the Levitical gatekeepers (cf. Psalm 24:7, 10). The short divine name “Yah” (a contraction of Yahweh) appears frequently in hymns of praise (Psalm 68:4). This verse thus stands at the threshold of worship: the worshiper, having been saved from death, asks for entrance in order to fulfill his vows and thank God publicly.
Textual Notes
The supplied sources note no significant textual variants for Psalm 118:19. The verse is stable across the major Hebrew manuscripts and ancient versions.
Reception History
In Jewish tradition, the verse has been used in the Hallel (Psalms 113, 118) sung at festivals, especially Passover, reinforcing its liturgical function. The Targum paraphrases “gates of the city of righteousness,” identifying them with Jerusalem. Early Christian interpreters, following the New Testament’s application of Psalm 118 to Christ (e.g., Matthew 21:42; Acts 4:11), saw the gates as a figure for Christ’s entry into the heavenly sanctuary. Matthew Henry explicitly reads the verse as a prophecy of the Messiah’s entrance into glory after his sufferings. The Reformers, including Calvin and the Geneva Bible, kept the historical-literal sense while also recognizing typological fulfillment. Across traditions, the verse has been a beloved expression of the believer’s desire to enter God’s presence with thanksgiving.
Preaching This Verse
Three-point outline
- The Request: “Open to me the gates of righteousness.” The worshiper acknowledges that access to God’s presence is not automatic; it must be granted. The gatekeepers represent God’s holy requirements.
- The Response: “I will enter into them.” Entrance requires intentional action. The worshiper chooses to walk through the opened gate, symbolizing a life committed to worship.
- The Reason: “I will give thanks to Yah.” Thanksgiving is the goal of every act of worship. Deliverance leads to praise; praise seals the relationship with God.
Five-point outline
- A humble petition: The psalmist asks for admission, a posture of dependence.
- The nature of the gates: They are gates of righteousness, indicating that God’s holiness governs who may enter.
- The act of entering: “I will go in” shows personal commitment, not passive waiting.
- The purpose of entry: To give thanks. Worship is the believer’s primary response to salvation.
- The object of praise: “Yah”, the covenant God who saves and sustains.
Illustration hooks
- A person standing outside a locked door, knocking, and then being welcomed inside, the relief and joy of being admitted.
- Waiting in line for a ticketed event, finally reaching the entrance, and entering with a sense of anticipation.
- A child running to a parent after being rescued from a frightening situation, eager to say thank you.
Questions your congregation is asking
- Do I need to be “righteous” enough to approach God in worship? What does that mean practically?
- How do I experience the “gates of righteousness” in my daily life, is it a place, a posture, or both?
- What does it look like to give thanks to God when I feel unworthy or distant?
Leading a Discussion
Psalm 118:19 invites us to consider the nature of access to God. The psalmist, having experienced deliverance, asks for the gates to be opened so he can give thanks. This verse can help your group explore the connection between salvation and worship.
Discussion questions
- What do you think the phrase “gates of righteousness” means? Why might the psalmist call them that?
- Read Psalm 24:7, 10 and Psalm 100:4. How do these parallel passages help us understand the setting of verse 19?
- The psalmist says “Open to me” as a request. In what ways do we need to ask for access to God’s presence? What barriers exist?
- “I will enter into them” suggests an active decision. What might keep a person from “entering” into worship, even when they are physically present?
- Why is thanksgiving the primary purpose for entering? What makes gratitude so central to the Christian life?
- The psalm uses the short name “Yah” for God. How does using a personal, intimate name affect the tone of this verse?
- How can our church community better “open the gates” for people who are seeking to give thanks to God?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 9:13 | Have mercy on me, Yahweh. See my affliction by those who hate me, and lift me up from the gates of death, |
| Psalms 9:14 | that I may show all of your praise. I will rejoice in your salvation in the gates of the daughter of Zion. |
| Psalms 66:13 | I will come into your temple with burnt offerings. I will pay my vows to you, |
| Psalms 66:15 | I will offer to you burnt offerings of fat animals, with the offering of rams, I will offer bulls with goats. Selah. |
| Psalms 95:2 | Let’s come before his presence with thanksgiving. Let’s extol him with songs! |
| Psalms 100:4 | Enter into his gates with thanksgiving, and into his courts with praise. Give thanks to him, and bless his name. |
| Psalms 116:18 | I will pay my vows to Yahweh, yes, in the presence of all his people, |
| Psalms 116:19 | in the courts of Yahweh’s house, in the middle of you, Jerusalem. Praise Yah! |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke interprets the request as a plea to have the temple doors thrown open. For him, the psalmist's aim is not simply to enter but to fulfill pledges made to God. The emphasis falls on the concrete act of paying one's vows in the sanctuary.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies the gates of righteousness as the entrance to God’s house, where righteous principles are strengthened and heartfelt praise is offered. He suggests these words may be a request to the priests to open the doors, allowing the speaker to enter and give thanks for God’s mercy.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that David calls Israel to ponder how God alone gave him the throne, not human policy or force. He reads David's deliverances as proof of divine appointment. For Calvin, this earthly kingdom prefigures Christ's eternal spiritual kingdom, which David's reign represented.
Cambridge Bible for Schools and Colleges Anglican 1880
This verse is not a general wish to worship but an actual request for the priests inside the Temple to open the gates for the approaching procession. The gates are called "gates of righteousness" because God, who dwells there, reveals His righteousness by saving His people.
Geneva Bible Notes Reformed 1599
Open ye vnto me the gates of righteousnes, that I may goe into them, and praise the Lord.
Gill's Exposition of the Bible Baptist 1748
Gill sees the verse primarily as the Messiah speaking, requesting heaven's gates be opened through His own blood after securing redemption for His people. He also allows that it refers to David entering the tabernacle to give thanks, or even to the gates of the New Jerusalem opened for the righteous.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws no firm line between literal and figurative entrance into God's house; either way, the passage points to solemn praise as the purpose. The key is that only the righteous would or could truly engage in that praise.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argue that the builders who rejected the cornerstone are Israel's own leaders and people, not the heathen. The despised stone represents Israel's own lowly beginnings and the nation's rise from humiliation. This history culminates in Christ, the rejected One who becomes the glorious cornerstone of the church.
Lange's Commentary Reformed 1857
Lange reads this psalm as a festal liturgy composed for the first celebration of the Feast of Tabernacles after the Second Temple was completed. He firmly separates its original historical meaning—the community's deliverance and temple dedication—from later Messianic applications, which he considers valid only as typological developments, not the psalm’s original sense.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry reads these verses
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley specifies that the porters called to open the gates are those appointed by God for this sacred duty. The gates themselves belong to the Lord's tabernacle, the place where righteousness is both taught and offered in sacrifice. This frames the call not as a general invitation but as a summons to divinely commissioned servants.