Verse-by-Verse Bible Commentary
Psalms 118:27

Clarke's Commentary

Verse Psalms 118:27. God is the Lord] Rather אל יהוה El Yehovah, the strong God Jehovah.

Which hath showed us light — ויאר לנו vaiyaer lanu, "And he will illuminate us." Perhaps at this time a Divine splendour shone upon the whole procession; a proof of God's approbation.

Bind the sacrifice with cords — The Chaldee paraphrases this verse thus: "Samuel the prophet said, Bind the little one with chains for a solemn sacrifice, until ye have sacrificed him and sprinkled his blood on the horns of the altar." It is supposed that the words refer to the feast of tabernacles, and חג chag here means the festival victim. Several translate the original "keep the festival with thick boughs of the horns of the altar." In this sense the Vulgate and Septuagint understood the passage. David in this entry into the temple was a type of our blessed Lord, who made a similar entry, as related Matthew 21:8-10.

Bridgeway Bible Commentary

Psalms 118:0 A procession of thanksgiving

Originally this hymn was apparently sung by a combination of the temple singers, the congregation and the king, to mark some great national occasion such as a victory in battle. The scene is set in the temple, where the royal procession enters the gates and moves to the altar (see v. 19,20,27).
The singers call Israel to worship, and the congregation responds with praise to God for his steadfast love (1-4). The king then recounts how, in answer to prayer, God saved him from his enemies (5-7). The people respond that God is worthy of people’s trust (8-9). The king describes the hopeless position he had been in, with enemies attacking him on every side, but with God’s help he overthrew them (10-14). The people respond that God is all-powerful (15-16).
After expressing his confidence in God and his gratitude for God’s chastening, the king commands that the temple gates be opened to him (17-19). The gatekeepers open the gates, but add the reminder that only the righteous can enter God’s temple (20). The king responds by thanking God for his righteous salvation, for this alone enables him to enter God’s presence (21).
The people then sing their rejoicings. When the king had been on the edge of shameful defeat, he seemed like a useless builder’s brick that the builders had thrown away in disgust. Now, with his triumph, the same brick seems to have been brought back and made the chief cornerstone, giving perfection and character to the building (22-25).
From the altar in the temple courtyard, the priests sing their welcome as the worshippers, in procession and waving branches of palm trees, draw near. The palm branches give the appearance of binding the worshippers together as they surround the altar in preparation for the sacrifice (26-27). Before the sacrificial ceremony commences, the king, followed by the congregation, offers a final thanksgiving (28-29).

Coffman's Commentaries on the Bible

“Jehovah is God, and he hath given us light: Bind the sacrifice with cords, even unto the horns of the altar.”

These continue to be the words either of the priests or the singers under their direction. What is indicated is the acceptance of King David’s sacrifice. It is such a large one that it will not lie upon the altar, as normally, but it will have to be bound with cords, using the horns of the altar to secure it.

Barnes' Notes on the Whole Bible

God is the Lord - Still the language of the priests in their official capacity. The meaning here seems to be “God is Yahweh;” or, Jehovah is the true God. It is an utterance of the priesthood in regard to the great truth which they were appointed specifically to maintain - that Yahweh is the true God, and that he only is to be worshipped. This truth it was appropriate to enunciate on all occasions; and it was especially appropriate to be enunciated when a prince, who had been rescued from danger and death, came, as the restored leader of the people of God, to acknowledge his gracious intervention. On such an occasion - in view of the rank and character of him who came - and in view of what God had done for him - it was proper for the ministers of religion to announce in the most solemn manner, that Yahweh was the only true and living God.

Which hath showed us light - Who has given us light in the days of our darkness and adversity; who has restored us to prosperity, and bestowed on us the blessings of safety and of peace.

Bind the sacrifice with cords - Come freely with the sacrificial victim; with the offering which is to be presented to God in sacrifice. The word - חג châg - commonly means a festival or feast, Exodus 10:9; Exodus 12:14; and then it means a festival-sacrifice, a victim, Exodus 23:18; Malachi 2:3. The Septuagint and Vulgate render it, “Prepare a solemn feast.” Our translation probably expresses the true sense. The word rendered cords, means properly anything interwoven or interlaced. Then it means a cord, a braid, a wreath; and then a branch with thick foliage. Different interpretations have been given of the passage here, but probably the word is correctly rendered cords.

Unto the horns of the altar - altars were often made with projections or “horns” on the four corners. Exodus 27:2; Exodus 30:2; Exodus 37:25; 1 Kings 2:28. Whether the animal was actually bound to the altar when it was slain, is not certain; but there would seem to be an allusion to such a custom here. Lead up the victim; make it ready; bind it even to the altar, preparatory to the sacrifice. The language is that of welcome addressed to him who led up the victim - meaning that his sacrifice would be acceptable.

Calvin's Commentary on the Bible

27.Jehovah is God Here the prophet establishes what he said formerly, that God, out of compassion to his Church, dissipated the darkness, and introduced the light of his grace, when David mounted the throne, for that was the harbinger of the redemption which was anticipated to be effected in due time by Christ. He also asserts that God was the author of that deliverance, so wonderful and unlooked for, and he declares that, by the result, he plainly showed himself to be truly God. These words, Jehovah himself is a strong God, because he has restored the light of life to us, are tacitly emphatical. For as the faithful, in consequence of the confused state of the Church, were reduced almost to the brink of despair; the ungodly imagined that all this had happened regarding the children of Abraham, by reason of God himself having, as it were, forsaken them. Wherefore he returns to offer up anew his thankful acknowledgments for the divine grace. He commands the faithful tobind the victim to the horns of the altar, because, according to the legal institute, they could not render solemn thanks unto God without sacrifices. As David was a strict observer of the Law, he would not omit the ceremonial observances which God had enjoined. He would, however, always keep his attention steadily fixed on their grand design, and would have recourse to them only as helps to assist him in presenting a spiritual service unto God. Now that the shadowy dispensation has passed away, it remains that we offer unto God our thanksgivings through Christ, who sanctifies them by his own immaculate offering, lest we should be debarred from this exercise of godliness, by the corruptions of our flesh. And that David turned his attention to the praises of God, is abundantly manifest from the following verse, in which he promises that he would celebrate the name of God, because he was his God, and he knew it; that is, he felt from experience that from his hand he might calculate on receiving sure and immediate assistance.

Smith's Bible Commentary

Psalms 118:1-29

As we get into Psalms 118:1-29 , the last of the Hallel psalms.

O give thanks unto the LORD ( Psalms 118:1 );

Again, the exhortation, praise and thanks, "O give thanks unto the Lord."

for he is good: because his mercy endureth for ever ( Psalms 118:1 ).

Again, the cause of thanksgiving is the goodness of God and the mercy of God. How often in the psalms we are called upon to give thanks to the Lord for His goodness and for His mercy.

Let Israel now say, his mercy endureth for ever. Let the house of Aaron now say, let his mercy endureth for ever. Let them now that fear the LORD say, his mercy endureth for ever. Now I called upon the LORD in distress: the LORD answered me, and set me in a large place. The LORD is on my side; I will not fear: what man can do unto me? ( Psalms 118:2-6 )

Paul the apostle, in Romans the eighth chapter, takes up much the same thing as he declares, "Who shall lay anything to the charge of God's elect? It is God who has justified. Who is he that condemneth? It is Christ who has died, yea rather, is risen again, and he's even at the right hand of the Father, making intercession" ( Romans 8:33-34 ). Paul exclaims, "If God be for us, who can be against us?" ( Romans 8:31 )

Now growing up as a child and growing up in church, somehow I did not always receive the concept that God was for me. I felt that God was against me many times. That He was just sort of waiting for me to make a mistake so He could punish me. That He was ready to cancel me out of the kingdom. In fact, I felt that I was cancelled out of the kingdom all the time. And I could hardly wait for Sunday night to come around so I could go forward and get saved again and get back into the kingdom, because I really wanted to be a Christian. I really didn't want to go to hell. And in my heart I really loved the Lord and my spirit indeed was willing to serve the Lord, but my flesh was weak. And somehow a concept developed in my mind that God was against me.

Oh, what Romans 8:1-39 did for my own personal Christian experience is hard to describe. When I discovered that God wasn't against me but that God was for me. And that God wasn't laying anything to my charge. God wasn't charging my account with all of my failures and all of my weaknesses and failings. That God had stamped irrevocably on my account, "Justified!" He wasn't finding fault, nor was Jesus Christ condemning me. Far be it from condemning me, He was interceding for me.

Now if I were good and perfect, He wouldn't have to intercede. I could stand before God in my own perfection. And I could say, "Here I am, Lord, perfect little me." The fact that He is interceding takes into account my weaknesses and my failures. The necessity for intercession. "Who is he that condemneth? It is Christ who has died, yea, rather, is risen again and even at the right hand of the Father making intercession. What shall we say to these things? Oh, if God be for us, who can be against us?"

So here the psalmist, "The Lord is on my side." How comforting that is. How reassuring that is. God is for me. God is for my part. God is on my side. Therefore, I will not fear what man shall do.

Now, man condemns me. Man finds fault with me. I often find fault with myself and condemn myself. But I need not fear what man will do because the Lord is on my side.

The LORD taketh the part with them that help me: therefore shall I see my desire upon them that hate me ( Psalms 118:7 ).

In other words, God is for me. He takes the part with those that help me. He becomes a part of those that are helping me. And therefore, we shall surely have victory over the enemy.

It is better to trust in the LORD than to put confidence in man ( Psalms 118:8 ).

Now as I read that, I immediately, in my heart that strikes a responsive kind of an accord. I say, "Yeah, that's sure true." Man has let me down so many times. The Lord has never let me down. Yes, that's so true. It's better to put my trust in the Lord than my confidence in man. And yet when I'm in trouble, I'm always looking for the help of man, the arm of flesh. And yet I realize that it's better to put my trust in the Lord than my confidence in man. How many times have I been discouraged and defeated though I had the promises of God. And then some man comes along, he says, "Oh, I'll take care of that for you." Oh, all right, praise the Lord. Glory to God! You know, it's all taken care of." And I've put my confidence now in the word of some man that he's going to take care of it.

There are certain people who have a penchant for making great promises that they are really not capable of fulfilling. Now there are some who are just pathological liars and they'll make all kinds of promises and they, you know, they didn't even know they made the promise. I mean, it's just quirk of their own nature. But there are other people who have sort of a quirk that they do make promises that when they make them, they really intend to fulfill them. But they just don't have the capacity to fulfill them. We've all met these kind of people, too. And it's amazing how many people and how many times we put our confidence in man and have been let down.

Better to put your trust in the LORD than your confidence in princes. Now all nations compassed me about: but in the name of the LORD I'll destroy them ( Psalms 118:9-10 ).

And then he just sort of amplifies on that.

They compassed me about; yes, they compassed me about: but in the name of the LORD I will destroy them. They compassed me about like bees ( Psalms 118:11-12 );

Swarm of bees.

they are quenched as the fire of thorns: for in the name of the LORD I will destroy them. Thou hast thrust sore at me that I might fall: but the LORD helped me. The LORD is my strength and song, and is become my salvation ( Psalms 118:12-14 ).

I love that verse. "The LORD is my strength." I've learned to rely upon His strength. It doesn't say the Lord will give me strength. It says, "The Lord is my strength." He's my song. How many times I find myself whistling or humming, or even singing when I'm not even aware of it. And when I become aware of it, I realize it's a song of worship or praise unto the Lord. And it's just thrilling to realize that it's just so woven into the warp and the woof of my own being that it's just a part of even the subconscious of my own life. The Lord is my song. "I have no song to sing but that of Christ my King. To Him my praise I'll bring forevermore. I have no other... " Let's see. "I have no delight in other songs, my melody of love to Him belongs." And how glorious when we sing our praises unto Him. He's become my salvation.

The voice of rejoicing and salvation is in the tabernacles of the righteous ( Psalms 118:15 ):

Or in the tents of the righteous. So, you don't live in tents anymore. So, in the houses of the righteous.

There should be the voice of rejoicing in your home. I think that music has a tremendous influence and part in our lives. And I do feel that it is important that we surround ourselves in a spiritual environment. "Whatsoever a man soweth, that shall he also reap. If you sow to the flesh, you're going to reap of the flesh; if you sow to the Spirit, you'll reap of the Spirit" ( Galatians 6:7-8 ). I think that it's valuable to have good music around the house. If you have a record player, I think that you should have the praise albums and just good, Christ-centered music. Keep it in the atmosphere of your home, because it's planting into your spirit constantly. And what you sow, you're going to reap. If you're constantly listening to, "My baby left me, and is gone," and all this kind of stuff of the flesh, then you're going to be reaping that kind of stuff. But if we're sowing to the Spirit, it just has, it's just planting it into our hearts and into our lives. It's important that we do it.

The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly ( Psalms 118:16 ).

The right hand of the Lord...

I shall not die, but live, and declare the works of the LORD. The LORD hath chastened me sore: but he hath not given me over unto death ( Psalms 118:17-18 ).

We are told in the scriptures we're "not to despise the chastening of the Lord, for whom the Lord loveth He chasteneth" ( Proverbs 3:11-12 ). Now there is a vast difference between correction and punishment. God has ordained punishment upon the wicked, but He has ordained correction for His children. The correction comes in the form of chastisement. "It was good for me that I was afflicted" ( Psalms 119:71 ), we'll read in the next Psalms 119:1-176. Good that God corrected me. It's a sign that I am His child. It's a sign that He does care about me. The chastening of the Lord. It is not penal. It is for the purpose of correction.

Open to me the gates of righteousness: I will go into them, and I will praise the LORD: This gate of the LORD, into which the righteous shall enter. I will praise thee: for thou hast heard me, and art become my salvation ( Psalms 118:19-21 ).

Now I do not know but what the prophetic part of this psalm may begin with the nineteenth verse, "Open to me the gates of righteousness. I will go into them, and will praise the Lord." For there is in scripture other prophecies that relate to the east gate and the entering in of the Lord into the east gate. When Jesus made His triumphant entry into Jerusalem, He no doubt entered from the east gate, because He came down from the descent of the Mount of Olives and went into the temple precincts. And the gate that went from the Mount of Olives to the temple mount was the east gate. It was the one that entered right into the temple mount. So no doubt the gate through which Jesus entered when He went in on this triumphant entry. And in the forty-third chapter of Ezekiel, he said, "I was taken by the Spirit to the gate that is toward the east and it was shut. No people were going in or out by it." For the Lord, He went in and out by this gate and therefore it is shut and actually it won't be open until the Messiah comes again, and He will enter in through the east gate and He will eat bread with His people there in the porch of that gate.

So the reference here to the gate could be the reference to the triumphant entry by which He came in to the temple mount through the east gate. There is another Psalm, twenty-seven, about the opening of the gates and the King of glory shall come in. "Who is the King of glory? The LORD strong and mighty, the Lord mighty in battle" ( Psalms 24:8 ). And the psalm of opening the gates in Psalms 27:1-14 which, again, seems to be sort of a prophetic. It's not twenty-seven either, but seems to be a prophetic type of a psalm. I'll take just a moment and see if I can find which psalm that is for you-twenty-four? Yes, it surely is.

"Lift up your head, O ye gates, and be ye lifted, ye everlasting doors. The King of glory shall come in. Who is the King of glory? The Lord strong and mighty. The Lord mighty in battle. Lift up your heads, O ye gates. Even lift them up, ye everlasting doors. The King of glory shall come in. Who is the King of glory? The Lord of hosts, He is the King of glory." So the gate of the Lord into which the righteous shall enter, no doubt a reference to the east gate.

Now when we come again with Jesus Christ in His coming in power and glory, according to the scripture He will set His foot on that day on the Mount of Olives. And the Mount of Olives will split with a big valley that will be formed by the splitting of the Mount of Olives. And Jesus will come on in through the east gate into the city or into the city of Jerusalem, the old city of Jerusalem, the temple mount. And we will be coming with Him when He comes. So the gate will be open and the righteous shall enter in. So inasmuch as we go then into,

The stone which the builders refused is become the head stone of the corner ( Psalms 118:22 ).

This is, of course, a prophecy of the rejection of Jesus Christ by Israel, the builders; the stone that was refused by the builders. Christ came according to the promise of God to the nation Israel to be the Messiah, not to be the Messiah, as the Messiah. And they refused Him. But the same has become the head of the corner, or the chief cornerstone. The chief cornerstone now upon which the church is built. "Upon this rock I will build My church; and the gates of hell shall not prevail against it" ( Matthew 16:18 ).

This scripture is referred to in the New Testament. It is referred to by Jesus Himself the day after He was rejected by the rulers. In Matthew 21:1-46 Jesus spake to them a parable about the householder who planted a vineyard, put a hedge around it, build a winepress or pit for the winepress in it. Turned it over to the servants as he went to a far country. And how that when he sought to gather the fruit, sent servants back to receive the fruit, how that they beat some, how they mistreated others, how they killed some. And finally, he said, "I will send my only son. Surely they will respect him." But when they saw his son, they said, "Oh, here's the heir. Let's kill him and then the vineyard will be ours." And Jesus said, "What will that lord do when he comes?" And the Pharisees answered, He will utterly destroy those wretches. And Jesus said, "That is true. Have you never read, 'The stone which was set at nought by the builders, the same has become the headstone of the corner or the chief cornerstone.'" And He said, "Whosoever falls upon this stone will be broken, but upon whomsoever this stone shall fall shall be crushed into powder."

So Jesus made reference to this psalm, making the application to Himself; making the application to the rejection of Him by the Jewish leaders. And yet the vineyard, He said, He will take away. He'll destroy these people, set them aside and He will give the vineyard unto others. And so to nations, He said, who will bring forth fruit. So the glorious Gospel and the church coming from actually among the Gentile nations. The Lord has created the church for the purpose that we might bring forth fruit unto Him.

So then Peter makes reference to it in the fourth chapter of the book of Acts when he was called before the council for the healing of the lame man and asked by what name he did it, he said, "By the name of Jesus does this man stand here before you whole. And He is the stone which was set of nought by you builders. But the same has become the chief cornerstone. Neither is there salvation in any other for there is no other name under heaven given among men whereby we must be saved." And then Peter in his first epistle, chapter 2 makes the final reference to this stone that was set of nought by the builders.

Now there is an interesting story that is told of the building of Solomon's temple. It is declared that all of the stones for Solomon's temple were cut and quarried and carved away from the temple site. But each stone was perfectly hewn out and marked for the place in which it went into the wall. Now Solomon's quarries were up on the sort of northwest side of the city of Jerusalem near what is presently the Herod's Gate. And you can go into those quarries today and see where these stones, these massive stones were cut out for Solomon's temple. Also you can see the quarry, the area of the quarry for the temple that is now an Arab bus station and you can see where the stone was quarried out there.

Now according to the story, a stone was sent for the temple that was not marked and the builders didn't have any idea where it went. They concluded that it was just sent by mistake from the quarry. You see, the temple was put together without the sound of a hammer or a trowel. Every stone was cut away from the site and brought. And each stone just was fit in perfectly without even mortar. Just interlocking stones without the use of mortar. And so this one stone, they didn't know where it went; it didn't seem to fall in the sequence of their building. They cast it aside in the bushes and a few years later as they were completing the temple, they sent the message to the quarry, "We're all set for dedication. Where is the chief cornerstone?" And they sent back the message, "We've already sent it a long time ago. What did you do with it?" And the messages went back and forth from the quarry to the builders and finally, someone found over in the bushes, overgrown with shrubs the chief cornerstone which had been rejected by the builders but now was brought out and put in its place, the chief cornerstone of the building. That's the story that is told of the building of Solomon's temple. Whether or not that is so is not really a provable thing. But at any rate, here is the prophecy, and whether or not this related to the incident then, it does relate to Jesus Christ.

This is the LORD'S doing; it is marvellous in our eyes ( Psalms 118:23 ).

Jesus quoted this to the Pharisees.

Now referring to the day of His triumphant entry.

This is the day that the LORD hath made; we will rejoice and be glad in it ( Psalms 118:24 ).

And as He began His descent towards Jerusalem, the multitude of the disciples began to rejoice and praise the Lord saying, "Hosanna," or

Save now, O LORD. Blessed is he who comes in the name of the LORD ( Psalms 118:25-26 ).

So this whole portion has to do with the triumphant entry of Jesus into Jerusalem, plus the stone being rejected as He came into Jerusalem was rejected by the Jews, the official coming of the Messiah, the official rejection of the Messiah here prophesied in Psalms 118:1-29 .

God is the LORD, which hath showed us light: bind the sacrifice with cords, even to the horns of the altar ( Psalms 118:27 ).

And Jesus who came to be the Messiah became the sacrifice for us.

Thou art my God, I will praise thee: thou art my God, I will exalt thee. O give thanks unto the LORD; for he is good ( Psalms 118:28-29 ):

Now this being the traditional psalm that they sang at the Passover feast, it is interesting that as Jesus sang it with His disciples, they were actually already singing a psalm that had had its fulfillment a few days earlier. For a few days earlier they were crying, "Hosanna, blessed is He who comes in the name of the Lord." A few days earlier, the stone was rejected by the builders. And so they were singing of that the night before His crucifixion. "Bind the sacrifice with cords to the altar." Very interesting indeed. "

Dr. Constable's Expository Notes

Psalms 118

This is the last in this series of the Egyptian Hallel psalms (Psalms 113-118). It describes a festal procession to the temple to praise and sacrifice to the Lord. The historical background may be the dedication of the restored walls and gates of Jerusalem in Ezra and Nehemiah’s time, following the return from Babylonian captivity, in 444 B.C. [Note: Wiersbe, The . . . Wisdom . . ., p. 306.] It contains elements of communal thanksgiving, individual thanksgiving, and liturgical psalms. The subject is God’s loyal love for His people. The situation behind it seems to be God’s restoration of the psalmist after a period of dishonor. This would have been a very appropriate psalm to sing during the Feast of Tabernacles as well as at Passover and Pentecost. The Lord Jesus and His disciples probably sang it together in the Upper Room at the end of the Lord’s Supper (cf. Matthew 26:30).

"As the final psalm of the ’Egyptian Hallel’, sung to celebrate the Passover . . ., this psalm may have pictured to those who first sang it the rescue of Israel at the Exodus, and the eventual journey’s end at Mount Zion. But it was destined to be fulfilled more perfectly, as the echoes of it on Palm Sunday and in the Passion Week make clear to every reader of the Gospels." [Note: Kidner, Psalms 73-150, pp. 412-13.]

Dr. Constable's Expository Notes

3. Praise for Yahweh’s triumph 118:22-29

Dr. Constable's Expository Notes

The psalmist proceeded to pray for the salvation and prosperity of his people (Psalms 118:25-26). The one who comes in the Lord’s name refers to anyone who came to worship Yahweh at the temple. The psalmist and the people blessed such a one from the temple. The writer further glorified Yahweh as the giver of light to His people. The NIV of Psalms 118:27 b gives a better rendering of the Hebrew text than the NASB. It reads, "With boughs in hand, join in the festal procession up to the horns of the altar." This probably refers to a custom at the Feast of Tabernacles. The people waved branches to honor the Lord. Psalms 118:29 repeats Psalms 118:1.

The crowds who welcomed Jesus at His Triumphal Entry during Passover season repeated Psalms 118:25-26 (Matthew 21:9; Mark 11:9; Luke 19:38; John 12:13; cf. Matthew 23:39; Luke 13:35). "Hosanna" translates the Hebrew word for "save." The people believed Jesus was the promised Messiah. They regarded this psalm as predicting the Messiah, as is clear from their use of it at the Triumphal Entry. Evidently Psalms 118:27 b, "with boughs in hand," led the people to lay their boughs at the feet of Jesus’ donkey (Matthew 21:8). It was most appropriate for the people to do what they did since Jesus was entering Jerusalem to provide salvation. Jesus’ application of the stone reference to Himself after he entered Jerusalem at His Triumphal Entry was a clear claim that He was the Messiah.

This psalm teaches us much about Messiah, but its primary significance, as the Israelites used it originally, was glorifying God for providing deliverance. This deliverance came after a period of evident defeat. God had reversed an apparent disaster and brought great joy and victory out of it. We should praise Him, as the writer called on His hearers to do, whenever He does that for us. [Note: For a summary discussion of the messianic psalms, see The New Scofield . . ., p. 659.]

Gill's Exposition of the Whole Bible

God [is] the Lord, which hath showed us light,.... These are the words of the people, acknowledging divine favours; particularly that the Lord had caused his face to shine upon them, as the priest wished for, Numbers 6:25. The Lord might be said to show them light, by sending the Messiah to them, who came a light into the world; by making a Gospel day, for which they expressed their gladness, Psalms 118:24; by causing the light of his glorious Gospel to shine into their hearts; by making them who were darkness light, the darkness of ignorance and unbelief to pass away, and the true light to shine; by lifting up the light of his countenance upon them, and giving them hopes of the light of glory and happiness, and making them meet to be partakers of the inheritance with the saints in light; for all which they are thankful, and call for sacrifices;

bind the sacrifice with cords, [even] unto the horns of the altar; that is, the lamb, as the Targum and Aben Ezra. Take a lamb for sacrifice, and bind it with cords; and being bound, lead it to the altar; there slay it, and then pour the blood upon the horns of it; which were the usual rites in sacrifice. Or bring a large number of sacrifices bound, as many as will fill the court, even up to the horns of the altar, upon this joyful occasion: for the sacrifice was not bound to the horns of the altar; but it denotes here such a number of sacrifices as would fill the court, and reach thither; so Gussetius h interprets it very rightly. But we are not to think of slain beasts, but of holy and living sacrifices, even the persons of God's people; their bodies and souls, and their sacrifices of praise and thanksgiving; since this refers to Gospel times; whose hearts in such service are to be united to fear the Lord, and fixed trusting in him; and are to be drawn to it with the cords of love, which are more than all whole burnt offerings; and which sacrifices are to be brought to the altar, Christ; which is most holy, and sanctifies gifts and persons, and renders them acceptable to God; and which is to be compassed about with songs of deliverance and salvation, by persons from every quarter, the four corners of the earth. Luther renders it,

"adorn the feast with leaves;''

and others,

"bind on the feast day branches,''

of trees, as was usual on the feast of tabernacles; see Leviticus 23:40; and it was usual with the Heathens to strew their altars with green herbs and flowers i, particularly vervain, put for all other sweet herbs k: hence Ovid l calls them "herbosas aras"; which the Septuagint and Vulgate Latin versions seem to countenance.

h Comment. Ebr. p. 87. i Martial. l. 3. Ep. 24. "virides aras". Vid. Ovid. de Trist. l. 3. Eleg. 13. "Ramis tegerem ut frondentibus aras", Virgil. Aeneid. 3. v. 25. k Terent. Andria, 4. 2. l Metamorph. l. 15. Fab. 49.

Henry's Complete Commentary on the Bible

      19 Open to me the gates of righteousness: I will go into them, and I will praise the LORD:   20 This gate of the LORD, into which the righteous shall enter.   21 I will praise thee: for thou hast heard me, and art become my salvation.   22 The stone which the builders refused is become the head stone of the corner.   23 This is the LORD's doing; it is marvellous in our eyes.   24 This is the day which the LORD hath made; we will rejoice and be glad in it.   25 Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity.   26 Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.   27 God is the LORD, which hath showed us light: bind the sacrifice with cords, even unto the horns of the altar.   28 Thou art my God, and I will praise thee: thou art my God, I will exalt thee.   29 O give thanks unto the LORD; for he is good: for his mercy endureth for ever.

      We have here an illustrious prophecy of the humiliation and exaltation of our Lord Jesus, his sufferings, and the glory that should follow. Peter thus applies it directly to the chief priests and scribes, and none of them could charge him with misapplying it, Acts 4:11. Now observe here,

      I. The preface with which this precious prophecy is introduced, Psalms 118:19-21; Psalms 118:19-21. 1. The psalmist desires admission into the sanctuary of God, there to celebrate the glory of him that cometh in the name of the Lord: Open to me the gates of righteousness. So the temple-gates are called, because they were shut against the uncircumcised, and forbade the stranger to come nigh, as the sacrifices there offered are called sacrifices of righteousness. Those that would enter into communion with God in holy ordinances must become humble suitors to God for admission. And when the gates of righteousness are opened to us we must go into them, must enter into the holiest, as far as we have leave, and praise the Lord. Our business within God's gates is to praise God; therefore we should long till the gates of heaven be opened to us, that we may go into them to dwell in God's house above, where we shall be still praising him. 2. He sees admission granted him (Psalms 118:20; Psalms 118:20): This is the gate of the Lord, the gate of his appointing, into which the righteous shall enter; as if he had said, "The gate you knocked at is opened, and you are welcome. Knock, and it shall be opened unto you." Some by this gate understand Christ, by whom we are taken into fellowship with God and our praises are accepted; he is the way; there is no coming to the Father but by him (John 14:6), he is the door of the sheep (John 10:9); he is the gate of the temple, by whom, and by whom only, the righteous, and they only, shall enter, and come into God's righteousness, as the expression is, Psalms 69:27. The psalmist triumphs in the discovery that the gate of righteousness, which had been so long shut, and so long knocked at, was now at length opened. 3. He promises to give thanks to God for this favour (Psalms 118:21; Psalms 118:21): I will praise thee. Those that saw Christ's day at so great a distance saw cause to praise God for the prospect; for in him they saw that God had heard them, had heard the prayers of the Old-Testament saints for the coming of the Messiah, and would be their salvation.

      II. The prophecy itself, Psalms 118:22; Psalms 118:23. This may have some reference to David's preferment; he was the stone which Saul and his courtiers rejected, but was by the wonderful providence of God advanced to be the headstone of the building. But its principal reference is to Christ; and here we have, 1. His humiliation. He is the stone which the builders refused; he is the stone cut out of the mountain without hands,Daniel 2:34. He is a stone, not only for strength, and firmness, and duration, but for life, in the building of the spiritual temple; and yet a precious stone (1 Peter 2:6), for the foundation of the gospel-church must be sapphires,Isaiah 54:11. This stone was rejected by the builders, by the rulers and people of the Jews (Acts 4:8; Acts 4:10; Acts 4:11); they refused to own him as the stone, the Messiah promised; they would not build their faith upon him nor join themselves to him; they would make no use of him, but go on in their building without him; they denied him in the presence of Pilate (Acts 3:13) when they said, We have no king but Cæsar. They trampled upon this stone, threw it among the rubbish out of the city; nay, they stumbled at it. This was a disgrace to Christ, but it proved the ruin of those that thus made light of him. Rejecters of Christ are rejected of God. 2. His exaltation. He has become the headstone of the corner; he is advanced to the highest degree both of honour and usefulness, to be above all, and all in all. He is the chief corner-stone in the foundation, in whom Jew and Gentile are united, that they may be built up one holy house. He is the chief top-stone in the corner, in whom the building is completed, and who must in all things have the pre-eminence, as the author and finisher of our faith. Thus highly has God exalted him, because he humbled himself; and we, in compliance with God's design, must make him the foundation of our hope, the centre of our unity, and the end of our living. To me to live is Christ. 3. The hand of God in all this: This is the Lord's doing; it is from the Lord; it is with the Lord; it is the product of his counsel; it is his contrivance. Both the humiliation and the exaltation of the Lord Jesus were his work, Acts 2:23; Acts 4:27; Acts 4:28. He sent him, sealed him; his hand went with him throughout his whole undertaking, and from first to last he did his Father's will; and this ought to be marvellous in our eyes. Christ's name is Wonderful; and the redemption he wrought out is the most amazing of all God's works of wonder; it is what the angels desire to look into, and will be admiring to eternity; much more ought we to admire it, who owe our all to it. Without controversy, great is the mystery of godliness.

      III. The joy wherewith it is entertained and the acclamations which attend this prediction.

      1. Let the day be solemnized to the honour of God with great joy (Psalms 118:24; Psalms 118:24): This is the day the Lord has made. The whole time of the gospel-dispensation, that accepted time, that day of salvation, is what the Lord has made so; it is a continual feast, which ought to be kept with joy. Or it may very fitly be understood of the Christian sabbath, which we sanctify in remembrance of Christ's resurrection, when the rejected stone began to be exalted; and so, (1.) Here is the doctrine of the Christian sabbath: It is the day which the Lord has made, has made remarkable, made holy, has distinguished from other days; he has made it for man: it is therefore called the Lord's day, for it bears his image and superscription. (2.) The duty of the sabbath, the work of the day that is to be done in his day: We will rejoice and be glad in it, not only in the institution of the day, that there is such a day appointed, but in the occasion of it, Christ's becoming the head of the corner. This we ought to rejoice in both as his honour and our advantage. Sabbath days must be rejoicing days, and then they are to us as the days of heaven. See what a good Master we serve, who, having instituted a day for his service, appoints it to be spent in holy joy.

      2. Let the exalted Redeemer be met, and attended, with joyful hosannas, Psalms 118:25; Psalms 118:26.

      (1.) Let him have the acclamations of the people, as is usual at the inauguration of a prince. Let every one of his loyal subjects shout for joy, Save now, I beseech thee, O Lord! This is like Vivat rex--Long live the king, and expresses a hearty joy for his accession to the crown, an entire satisfaction in his government, and a zealous affection to the interests and honour of it. Hosanna signifies, Save now, I beseech thee. [1.] "Lord, save me, I beseech thee; let this Saviour be my Saviour, and, in order to that, my ruler; let me be taken under his protection and owned as one of his willing subjects. His enemies are my enemies; Lord, I beseech thee, save me from them. Send me an interest in that prosperity which his kingdom brings with it to all those that entertain it. Let my soul prosper and be in health, in that peace and righteousness which his government brings, Psalms 72:3. Let me have victory over those lusts that war against my soul, and let divine grace go on in my heart conquering and to conquer." [2.] "Lord, preserve him, I beseech thee, even the Saviour himself, and send him prosperity in all his undertakings; give success to his gospel, and let it be mighty, through God, to the pulling down of strong-holds and reducing souls to their allegiance to him. Let his name be sanctified, his kingdom come, his will be done." Thus let prayer be made for him continually,Psalms 72:15. On the Lord's day, when we rejoice and are glad in his kingdom, we must pray for the advancement of it more and more, and its establishment upon the ruins of the devil's kingdom. When Christ made his public entry into Jerusalem he was thus met by his well-wishers (Matthew 21:9): Hosanna to the Son of David; long live King Jesus; let him reign for ever.

      (2.) Let the priests, the Lord's ministers, do their part in this great solemnity, Psalms 118:26; Psalms 118:26. [1.] Let them bless the prince with their praises: Blessed is he that cometh in the name of the Lord. Jesus Christ is he that cometh--ho erchomenos, he that was to come and is yet to come again, Revelation 1:8. He comes in the name of the Lord, with a commission from him, to act for him, to do his will and to seek his glory; and therefore we must say, Blessed be he that cometh; we must rejoice that he has come; we must speak well of him, admire him, and esteem him highly, as one we are eternally obliged to, call him blessed Jesus, blessed for ever, Psalms 45:2. We must bid him welcome into our hearts, saying, "Come in, thou blessed of the Lord; come in by thy grace and Spirit, and take possession of me for thy own." We must bless his faithful ministers that come in his name, and receive them for his sake, Isaiah 52:7; John 13:20. We must pray for the enlargement and edification of his church, for the ripening of things for his second coming, and then that he who has said, Surely I come quickly, would even so come. [2.] Let them bless the people with their prayers: We have blessed you out of the house of the Lord. Christ's ministers are not only warranted, but appointed to pronounce a blessing, in his name, upon all his loyal subjects that love him and his government in sincerity, Ephesians 6:24. We assure you that in and through Jesus Christ you are blessed; for he came to bless you. "You are blessed out of the house of the Lord, that is, with spiritual blessings in heavenly places (Ephesians 1:3), and therefore have reason to bless him who has thus blessed you."

      3. Let sacrifices of thanksgiving be offered to his honour who offered for us the great atoning sacrifice, Psalms 118:27; Psalms 118:27. Here is, (1.) The privilege we enjoy by Jesus Christ: God is the Lord who has shown us light. God is Jehovah, is known by that name, a God performing what he has promised and perfecting what he has begun, Exodus 6:3. He has shown us light, that is, he has given us the knowledge of himself and his will. He has shined upon us (so some); he has favoured us, and lifted up upon us the light of his countenance; he has given us occasion for joy and rejoicing, which is light to the soul, by giving us a prospect of everlasting light in heaven. The day which the Lord has made brings light with it, true light. (2.) The duty which this privilege calls for: Bind the sacrifice with cords, that, being killed, the blood of it may be sprinkled upon the horns of the altar, according to the law; or perhaps it was the custom (though we read not of it elsewhere) to bind the sacrifice to the horns of the altar while things were getting ready for the slaying of it. Or this may have a peculiar significancy here; the sacrifice we are to offer to God, in gratitude for redeeming love, is ourselves, not to be slain upon the altar, but living sacrifices (Romans 12:1), to be bound to the altar, spiritual sacrifices of prayer and praise, in which our hearts must be fixed and engaged, as the sacrifice was bound with cords to the horns of the altar, not to start back.

      4. The psalmist concludes with his own thankful acknowledgments of divine grace, in which he calls upon others to join with him, Psalms 118:28; Psalms 118:29. (1.) He will praise God himself, and endeavour to exalt him in his own heart and in the hearts of others, and this because of his covenant-relation to him and interest in him: "Thou art my God, on whom I depend, and to whom I am devoted, who ownest me and art owned by me; and therefore I will praise thee." (2.) He will have all about him to give thanks to God for these glad tidings of great joy to all people, that there is a Redeemer, even Christ the Lord. In him it is that God is good to man and that his mercy endures for ever; in him the covenant of grace is made, and in him it is made sure, made good, and made an everlasting covenant. He concludes this psalm as he began it (Psalms 118:1; Psalms 118:1), for God's glory must be the Alpha and Omega, the beginning and the end, of all our addresses to him. Hallowed by thy name, and thine is the glory. And this fitly closes a prophecy of Christ. The angels give thanks for man's redemption. Glory to God in the highest (Luke 2:14), for there is on earth peace, to which we must echo with our hosannas, as they did, Luke 19:38. Peace in heaven to us through Christ, and therefore glory in the highest.