Psalms 118 — with JFB Commentary
The King James text with the Jamieson-Fausset-Brown commentary (1871, public domain) directly beneath the verses it explains. Verses without a JFB note stand alone.
THY WORD IS TRUTH
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★ marks a prophecy of the Messiah — see Messiah Prophecies in Study Materials.
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Psalms 118
O Give Thanks Unto the LORD; for He Is Good
1O give thanks unto the LORD; for he is good: because his mercy endureth for ever.
Jamieson-Fausset-Brown
PSALM 118
Psa 118:1-29. After invoking others to unite in praise, the writer celebrates God's protecting and delivering care towards him, and then represents himself and the people of God as entering the sanctuary and uniting in solemn praise, with prayer for a continued blessing. Whether composed by David on his accession to power, or by some later writer in memory of the restoration from Babylon, its tone is joyful and trusting, and, in describing the fortune and destiny of the Jewish Church and its visible head, it is typically prophetical of the Christian Church and her greater and invisible Head.
1-4. The trine repetitions are emphatic (compare Psa 118:10-12, 15, 16; 115:12, 13).
Let ... say--Oh! that Israel may say.
now--as in Psa 115:2; so in Psa 118:3, 4. After "now say" supply "give thanks."
that his mercy--or, "for His mercy."
PSALM 118
Psa 118:1-29. After invoking others to unite in praise, the writer celebrates God's protecting and delivering care towards him, and then represents himself and the people of God as entering the sanctuary and uniting in solemn praise, with prayer for a continued blessing. Whether composed by David on his accession to power, or by some later writer in memory of the restoration from Babylon, its tone is joyful and trusting, and, in describing the fortune and destiny of the Jewish Church and its visible head, it is typically prophetical of the Christian Church and her greater and invisible Head.
1-4. The trine repetitions are emphatic (compare Psa 118:10-12, 15, 16; 115:12, 13).
Let ... say--Oh! that Israel may say.
now--as in Psa 115:2; so in Psa 118:3, 4. After "now say" supply "give thanks."
that his mercy--or, "for His mercy."
The Pulpit Commentary
O give thanks unto the Lord; for he is good because his mercy endureth for ever (comp. Psa_106:1, and the comment ad loc.).
O give thanks unto the Lord; for he is good because his mercy endureth for ever (comp. Psa_106:1, and the comment ad loc.).
2Let Israel now say, that his mercy endureth for ever.
The Pulpit Commentary
Let Israel now say, that his mercy endureth forever. (For the triple division of the people made in this and the next two verses—
(1) Israel,
(2) house of Aaron,
(3) those who fear the Lord—see Psa_115:9-11, and Psa_115:12, Psa_115:13.)
The nature of the division is considered in the comment on Psa_115:11.
Let Israel now say, that his mercy endureth forever. (For the triple division of the people made in this and the next two verses—
(1) Israel,
(2) house of Aaron,
(3) those who fear the Lord—see Psa_115:9-11, and Psa_115:12, Psa_115:13.)
The nature of the division is considered in the comment on Psa_115:11.
3Let the house of Aaron now say, that his mercy endureth for ever.
The Pulpit Commentary
Let the house of Aaron now say, that his mercy endureth forever. Let the priests endorse what the people generally have declared, that God's mercy is ever lasting.
Let the house of Aaron now say, that his mercy endureth forever. Let the priests endorse what the people generally have declared, that God's mercy is ever lasting.
4Let them now that fear the LORD say, that his mercy endureth for ever.
The Pulpit Commentary
Let them now that fear the Lord say, that his mercy endureth forever. Let the real Israel, the true worshippers of Jehovah, those who worship him in spirit and in truth, set their seal also to the great confession, and solemnly sanction what the people and the priests have done.
Let them now that fear the Lord say, that his mercy endureth forever. Let the real Israel, the true worshippers of Jehovah, those who worship him in spirit and in truth, set their seal also to the great confession, and solemnly sanction what the people and the priests have done.
5I called upon the LORD in distress: the LORD answered me, and set me in a large place.
Jamieson-Fausset-Brown
5. distress--literally, "straits," to which "large place" corresponds, as in Psa 4:1; 31:8.
5. distress--literally, "straits," to which "large place" corresponds, as in Psa 4:1; 31:8.
The Pulpit Commentary
I called upon the Lord in distress; literally, from the strait place; i.e. from the straits in which I was. It is generally agreed that the Babylonian captivity is intended. The nation had called to God in its distress by the mouth of Daniel (Dan_9:4-19) and of other holy men. The Lord answered me, and set me in a large place; literally, the Lord answered me on the open plain. The idea is, "The Lord gave me enlargement"—took me out of my straits—"set my feet in a large room" (Psa_31:8).
I called upon the Lord in distress; literally, from the strait place; i.e. from the straits in which I was. It is generally agreed that the Babylonian captivity is intended. The nation had called to God in its distress by the mouth of Daniel (Dan_9:4-19) and of other holy men. The Lord answered me, and set me in a large place; literally, the Lord answered me on the open plain. The idea is, "The Lord gave me enlargement"—took me out of my straits—"set my feet in a large room" (Psa_31:8).
6The LORD is on my side; I will not fear: what can man do unto me?
Jamieson-Fausset-Brown
6-7. Men are helpless to hurt him, if God be with him (Psa 56:9), and, if enemies, they will be vanquished (Psa 54:7).
6-7. Men are helpless to hurt him, if God be with him (Psa 56:9), and, if enemies, they will be vanquished (Psa 54:7).
The Pulpit Commentary
The Lord is on my side. "At this point the speaker transfers his point of view into the past; he is once more fear less in the midst of foes" (Cheyne). I will not fear (comp. Psa_23:4; Psa_27:1; Psa_56:4, etc.). What can man do unto me? Man is powerless against God. "If God be for us [i.e. on our side], who can be against us?" (Rom_8:31).
The Lord is on my side. "At this point the speaker transfers his point of view into the past; he is once more fear less in the midst of foes" (Cheyne). I will not fear (comp. Psa_23:4; Psa_27:1; Psa_56:4, etc.). What can man do unto me? Man is powerless against God. "If God be for us [i.e. on our side], who can be against us?" (Rom_8:31).
7The LORD taketh my part with them that help me: therefore shall I see my desire upon them that hate me.
The Pulpit Commentary
The Lord taketh my part with them that help me; literally, the Lord is on my side among my helpers (comp. Psa_54:4). Therefore shall I see my desire upon them that hate me (comp. Psa_54:7; Psa_59:10).
The Lord taketh my part with them that help me; literally, the Lord is on my side among my helpers (comp. Psa_54:4). Therefore shall I see my desire upon them that hate me (comp. Psa_54:7; Psa_59:10).
8It is better to trust in the LORD than to put confidence in man.
Jamieson-Fausset-Brown
8-9. Even the most powerful men are less to be trusted than God.
8-9. Even the most powerful men are less to be trusted than God.
The Pulpit Commentary
It is better to trust in the Lord than to put confidence in man (comp. Psa_62:8, Psa_62:9). Israel, on its return from the Captivity, had begun by putting a good deal of trust in its human helpers, as Cyrus and the other friendly heathen mentioned in Ezr_1:4-6; Ezr_3:7. But this help, after a little time, had failed them (Ezr_4:1-24), and they had found themselves in great difficulties.
It is better to trust in the Lord than to put confidence in man (comp. Psa_62:8, Psa_62:9). Israel, on its return from the Captivity, had begun by putting a good deal of trust in its human helpers, as Cyrus and the other friendly heathen mentioned in Ezr_1:4-6; Ezr_3:7. But this help, after a little time, had failed them (Ezr_4:1-24), and they had found themselves in great difficulties.
9It is better to trust in the LORD than to put confidence in princes.
The Pulpit Commentary
It is better to trust in the Lord than to put confidence in princes. The "princes" after Cyrus had proved "broken reeds," and, instead of favoring Israel, had favored Israel's enemies (Ezr_4:6-24). At last Darius had done them justice, but it was felt that no sure dependence could be placed either on him or on his successors. Jehovah alone was Israel's safe ground of confidence, He "would not fail them, nor forsake them" (Jos_1:5).
It is better to trust in the Lord than to put confidence in princes. The "princes" after Cyrus had proved "broken reeds," and, instead of favoring Israel, had favored Israel's enemies (Ezr_4:6-24). At last Darius had done them justice, but it was felt that no sure dependence could be placed either on him or on his successors. Jehovah alone was Israel's safe ground of confidence, He "would not fail them, nor forsake them" (Jos_1:5).
10All nations compassed me about: but in the name of the LORD will I destroy them.
Jamieson-Fausset-Brown
10-12. Though as numerous and irritating as bees [Psa 118:12], by God's help his enemies would be destroyed.
10-12. Though as numerous and irritating as bees [Psa 118:12], by God's help his enemies would be destroyed.
The Pulpit Commentary
All nations compassed me about. This is, of course, hyperbole. But it was a fact that all, or almost all, the nations among whom the Israelites dwelt were at all times hostile to them, and sought their destruction. But in the Name of the Lord will I destroy them; or, "I will mow them down" (comp. Job_24:24).
All nations compassed me about. This is, of course, hyperbole. But it was a fact that all, or almost all, the nations among whom the Israelites dwelt were at all times hostile to them, and sought their destruction. But in the Name of the Lord will I destroy them; or, "I will mow them down" (comp. Job_24:24).
11They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them.
The Pulpit Commentary
They compassed me about; yea, they compassed me about (comp. Psa_88:17). The special compassing about alluded to is probably that in the time of Nebuchadnezzar, when not only the Babylonians but the Syrians, the Moabites, the Ammonites, and the Edomites took part in hostilities against Israel (2Ki_24:2; Psa_137:7). But in the Name of the Lord I will destroy them. The threefold repetition of this trenchant phrase (Psa_118:10, Psa_118:11, Psa_118:12) lends it vast additional force. It is no casual utterance, no mere wish, or thought begotten of a wish, but a deep and firm conviction.
They compassed me about; yea, they compassed me about (comp. Psa_88:17). The special compassing about alluded to is probably that in the time of Nebuchadnezzar, when not only the Babylonians but the Syrians, the Moabites, the Ammonites, and the Edomites took part in hostilities against Israel (2Ki_24:2; Psa_137:7). But in the Name of the Lord I will destroy them. The threefold repetition of this trenchant phrase (Psa_118:10, Psa_118:11, Psa_118:12) lends it vast additional force. It is no casual utterance, no mere wish, or thought begotten of a wish, but a deep and firm conviction.
12They compassed me about like bees: they are quenched as the fire of thorns: for in the name of the LORD I will destroy them.
The Pulpit Commentary
They compassed me about like bees; i.e. in vast numbers, and with intense energy, and a furious desire to injure (comp. Deu_1:44; and the powerful description of Virgil, 'Georg.,' 4:236-238). They are quenched as the fire of thorns. Their fury dies away and goes out suddenly, like a fire kindled among thorns, which blazes up with vast heat and noise, but in a short time dies down and disappears. For in the Name of the Lord I will destroy them (see the comment on Psa_118:11).
They compassed me about like bees; i.e. in vast numbers, and with intense energy, and a furious desire to injure (comp. Deu_1:44; and the powerful description of Virgil, 'Georg.,' 4:236-238). They are quenched as the fire of thorns. Their fury dies away and goes out suddenly, like a fire kindled among thorns, which blazes up with vast heat and noise, but in a short time dies down and disappears. For in the Name of the Lord I will destroy them (see the comment on Psa_118:11).
13Thou hast thrust sore at me that I might fall: but the LORD helped me.
Jamieson-Fausset-Brown
13-16. The enemy is triumphantly addressed as if present.
13-16. The enemy is triumphantly addressed as if present.
The Pulpit Commentary
Thou hast thrust lore at me that I might fall; rather, thou didst thrust (Revised Version). The psalmist recalls the past, and throws himself, as it were, once more into the midst of the struggle. Thou—mine enemy, Babylon—didst make s desperate onset upon me, fully intending my destruction. But the Lord helped me. Frustrated thy purpose—preserved the life, the national life, which thou aimedst at destroying, and so did most effectually "help me."
Thou hast thrust lore at me that I might fall; rather, thou didst thrust (Revised Version). The psalmist recalls the past, and throws himself, as it were, once more into the midst of the struggle. Thou—mine enemy, Babylon—didst make s desperate onset upon me, fully intending my destruction. But the Lord helped me. Frustrated thy purpose—preserved the life, the national life, which thou aimedst at destroying, and so did most effectually "help me."
14The LORD is my strength and song, and is become my salvation.
The Pulpit Commentary
The Lord is my strength and my song, and is become my salvation. The deliverance was such that no words but those of the Song of Moses (Exo_15:2) could fitly celebrate it.
The Lord is my strength and my song, and is become my salvation. The deliverance was such that no words but those of the Song of Moses (Exo_15:2) could fitly celebrate it.
15The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD doeth valiantly.
The Pulpit Commentary
The voice of rejoicing and salvation is in the tabernacles of the righteous (comp. Ezr_6:16, Ezr_6:22). "Tabernacles," or "tents," is continually used by the sacred writers as a synonym for "dwellings." The use of the expression here by no means implies that the Israelites of the time were actually living in tents. The right hand of the Lord doeth valiantly (scrap. Exo_15:6, Exo_15:12). God's right hand was at the time stretched out to protect and preserve Israel.
The voice of rejoicing and salvation is in the tabernacles of the righteous (comp. Ezr_6:16, Ezr_6:22). "Tabernacles," or "tents," is continually used by the sacred writers as a synonym for "dwellings." The use of the expression here by no means implies that the Israelites of the time were actually living in tents. The right hand of the Lord doeth valiantly (scrap. Exo_15:6, Exo_15:12). God's right hand was at the time stretched out to protect and preserve Israel.
16The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly.
The Pulpit Commentary
The right hand of the Lord is exalted (compare the parallel expression in Exo_15:6, "Thy right hand, O God, is become glorious in power"). When God's right hand effects a deliverance, it gets, as it were, additional glory to itself. The right hand of the Lord doeth valiantly. So, already, in Psa_118:16. Repetition is a special characteristic of this psalm (see Psa_118:1, Psa_118:2, Psa_118:3, Psa_118:4; Psa_118:8, Psa_118:9; Psa_118:10-12, etc.).
The right hand of the Lord is exalted (compare the parallel expression in Exo_15:6, "Thy right hand, O God, is become glorious in power"). When God's right hand effects a deliverance, it gets, as it were, additional glory to itself. The right hand of the Lord doeth valiantly. So, already, in Psa_118:16. Repetition is a special characteristic of this psalm (see Psa_118:1, Psa_118:2, Psa_118:3, Psa_118:4; Psa_118:8, Psa_118:9; Psa_118:10-12, etc.).
17I shall not die, but live, and declare the works of the LORD.
Jamieson-Fausset-Brown
17-18. He would live, because confident his life would be for God's glory.
17-18. He would live, because confident his life would be for God's glory.
The Pulpit Commentary
I shall not die, but live. The psalmist speaks, not in his own person, but in the name of his nation. They had been brought very near to extinction; but now the danger was past. God had given them "a reviving" (Ezr_9:8, Ezr_9:9); and they felt that henceforth they would "live." And declare the works of the Lord. They would employ the new life granted them in "declaring God's works" (see Psa_40:5, Psa_40:10; Psa_96:3; Psa_145:4-6); i.e. they would witness to all men of "the might of his marvelous acts," and "abundantly utter the memory of his great goodness."
I shall not die, but live. The psalmist speaks, not in his own person, but in the name of his nation. They had been brought very near to extinction; but now the danger was past. God had given them "a reviving" (Ezr_9:8, Ezr_9:9); and they felt that henceforth they would "live." And declare the works of the Lord. They would employ the new life granted them in "declaring God's works" (see Psa_40:5, Psa_40:10; Psa_96:3; Psa_145:4-6); i.e. they would witness to all men of "the might of his marvelous acts," and "abundantly utter the memory of his great goodness."
18The LORD hath chastened me sore: but he hath not given me over unto death.
The Pulpit Commentary
The Lord hath chastened me sore. By the long sufferings of the Captivity. But he hath not given me over unto death (see the comment on Psa_118:17).
The Lord hath chastened me sore. By the long sufferings of the Captivity. But he hath not given me over unto death (see the comment on Psa_118:17).
19Open to me the gates of righteousness: I will go into them, and I will praise the LORD:
Jamieson-Fausset-Brown
19-21. Whether an actual or figurative entrance into God's house be meant, the purpose of solemn praise is intimated, in which only the righteous would or could engage.
19-21. Whether an actual or figurative entrance into God's house be meant, the purpose of solemn praise is intimated, in which only the righteous would or could engage.
The Pulpit Commentary
Open to me the gates of righteousness. The great gate of the temple being now reached, admission to the interior is requested. The gates are called "the gates of righteousness,"
(1) as gates which none but the righteous ought to enter (see the next verse); and
(2) as gates through which access is gained to the sanctuary of him who alone is truly righteous, and the source of all righteousness in others. I will go into them, and I will praise the Lord. Praise could be given to God any where; but it was most appropriately offered "in the courts of the Lord's house, even in the midst of thee, O Jerusalem" (Psa_116:19).
Open to me the gates of righteousness. The great gate of the temple being now reached, admission to the interior is requested. The gates are called "the gates of righteousness,"
(1) as gates which none but the righteous ought to enter (see the next verse); and
(2) as gates through which access is gained to the sanctuary of him who alone is truly righteous, and the source of all righteousness in others. I will go into them, and I will praise the Lord. Praise could be given to God any where; but it was most appropriately offered "in the courts of the Lord's house, even in the midst of thee, O Jerusalem" (Psa_116:19).
20This gate of the LORD, into which the righteous shall enter.
The Pulpit Commentary
This gate of the Lord, into which the righteous shall enter; rather, this is the gate of the Lord: the righteous [and they alone] shall enter by it. "This verse seems to stand apart—a solo, chanted by a voice out of the temple gate" (Kay). Though sinners doubtless sometimes entered (2Ki_11:13; 2Ch_26:16-20; Joh_2:14), none but the righteous had any right to enter.
This gate of the Lord, into which the righteous shall enter; rather, this is the gate of the Lord: the righteous [and they alone] shall enter by it. "This verse seems to stand apart—a solo, chanted by a voice out of the temple gate" (Kay). Though sinners doubtless sometimes entered (2Ki_11:13; 2Ch_26:16-20; Joh_2:14), none but the righteous had any right to enter.
21I will praise thee: for thou hast heard me, and art become my salvation.
The Pulpit Commentary
I will praise thee; for thou hast heard me. The chant of the procession as it enters—a prolongation of the strain begun in Psa_118:19. And art become my salvation (comp. Psa_118:14).
I will praise thee; for thou hast heard me. The chant of the procession as it enters—a prolongation of the strain begun in Psa_118:19. And art become my salvation (comp. Psa_118:14).
The Stone Which the Builders Refused
★22The stone which the builders refused is become the head stone of the corner.
Jamieson-Fausset-Brown
22-23. These words are applied by Christ (Mt 21:42) to Himself, as the foundation of the Church (compare Ac 4:11; Ep 2:20; 1Pe 2:4, 7). It may here denote God's wondrous exaltation to power and influence of him whom the rulers of the nation despised. Whether (see on Psa 118:1) David or Zerubbabel (compare Hag 2:2; Zec 4:7-10) be primarily meant, there is here typically represented God's more wonderful doings in exalting Christ, crucified as an impostor, to be the Prince and Saviour and Head of His Church.
22-23. These words are applied by Christ (Mt 21:42) to Himself, as the foundation of the Church (compare Ac 4:11; Ep 2:20; 1Pe 2:4, 7). It may here denote God's wondrous exaltation to power and influence of him whom the rulers of the nation despised. Whether (see on Psa 118:1) David or Zerubbabel (compare Hag 2:2; Zec 4:7-10) be primarily meant, there is here typically represented God's more wonderful doings in exalting Christ, crucified as an impostor, to be the Prince and Saviour and Head of His Church.
The Pulpit Commentary
The stone which the builders refused is become the head stone of the corner. The primary and literal meaning seems to be—" Israel, which the great of the world, those who think to arrange the world ac cording to their own ideas, have rejected and would fain have cast aside, has, nevertheless, despite their rejection, attained to eminence, and been advanced, by the course of events, into such a position, that it may be regarded as the head corner-stone—the most important of all the nations of the world." Any Messianic reference is secondary and subordinate.
The stone which the builders refused is become the head stone of the corner. The primary and literal meaning seems to be—" Israel, which the great of the world, those who think to arrange the world ac cording to their own ideas, have rejected and would fain have cast aside, has, nevertheless, despite their rejection, attained to eminence, and been advanced, by the course of events, into such a position, that it may be regarded as the head corner-stone—the most important of all the nations of the world." Any Messianic reference is secondary and subordinate.
★23This is the LORD’s doing; it is marvellous in our eyes.
The Pulpit Commentary
This is the Lord's doing; it is marvelous in our eyes. This fresh elevation of Israel to importance—especially to such great importance—can only be attributed to the work of Divine providence. It is "the Lord's doing"—literally, "from the Lord"—and is one of the most marvelous events of history.
This is the Lord's doing; it is marvelous in our eyes. This fresh elevation of Israel to importance—especially to such great importance—can only be attributed to the work of Divine providence. It is "the Lord's doing"—literally, "from the Lord"—and is one of the most marvelous events of history.
24This is the day which the LORD hath made; we will rejoice and be glad in it.
Jamieson-Fausset-Brown
24. This is the day--or period distinguished by God's favor of all others.
24. This is the day--or period distinguished by God's favor of all others.
The Pulpit Commentary
This is the day which the Lord hath made. The thanksgiving day is one which has been fore-ordained of God, and brought into existence by him for a special purpose. We will therefore carry out God's purpose, and rejoice and be glad in it.
This is the day which the Lord hath made. The thanksgiving day is one which has been fore-ordained of God, and brought into existence by him for a special purpose. We will therefore carry out God's purpose, and rejoice and be glad in it.
25Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity.
Jamieson-Fausset-Brown
25. Save now--Hebrew, "Hosanna" (compare Psa 115:2, &c., as to now) a form of prayer (Psa 20:9), since, in our use, of praise.
25. Save now--Hebrew, "Hosanna" (compare Psa 115:2, &c., as to now) a form of prayer (Psa 20:9), since, in our use, of praise.
The Pulpit Commentary
Save now, I beseech thee, O Lord; or, "we beseech thee." The interjectional אנא is as suitable to the several speakers as to one. O Lord, I beseech thee, send now prosperity; i.e. continue to save, continue to send prosperity. Israel feels its constant dependence upon God, and that if the Divine care were remitted for a day, or for an hour, all would be lost. Tears, as Professor Cheyne observes, continually mingle with Israel's laughter.
Save now, I beseech thee, O Lord; or, "we beseech thee." The interjectional אנא is as suitable to the several speakers as to one. O Lord, I beseech thee, send now prosperity; i.e. continue to save, continue to send prosperity. Israel feels its constant dependence upon God, and that if the Divine care were remitted for a day, or for an hour, all would be lost. Tears, as Professor Cheyne observes, continually mingle with Israel's laughter.
★26Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.
Jamieson-Fausset-Brown
26. he that cometh ... Lord--As above intimated, this may be applied to the visible head of the Jewish Church entering the sanctuary, as leading the procession; typically it belongs to Him of whom the phrase became an epithet (Mal 3:1; Mt 21:9).
26. he that cometh ... Lord--As above intimated, this may be applied to the visible head of the Jewish Church entering the sanctuary, as leading the procession; typically it belongs to Him of whom the phrase became an epithet (Mal 3:1; Mt 21:9).
The Pulpit Commentary
Blessed be he that cometh in the Name of the Lord. Once more a voice issues from the interior of the temple (comp. Psa_118:20). The priestly choir there stationed to receive the procession, blesses it as coming "in the Name of the Lord;" i.e. for a religious purpose, and with pious intentions. We have blessed you, they say (or, rather perhaps, we bless you) out of the house of the Lord. "The house of the Lord is the fountain and the treasury of all blessing" (Hengstenberg).
Blessed be he that cometh in the Name of the Lord. Once more a voice issues from the interior of the temple (comp. Psa_118:20). The priestly choir there stationed to receive the procession, blesses it as coming "in the Name of the Lord;" i.e. for a religious purpose, and with pious intentions. We have blessed you, they say (or, rather perhaps, we bless you) out of the house of the Lord. "The house of the Lord is the fountain and the treasury of all blessing" (Hengstenberg).
27God is the LORD, which hath shewed us light: bind the sacrifice with cords, even unto the horns of the altar.
Jamieson-Fausset-Brown
27-29. showed us light--or favor (Psa 27:1; 97:11). With the sacrificial victim brought bound to the altar is united the more spiritual offering of praise (Psa 50:14, 23), expressed in the terms with which the Psalm opened.
27-29. showed us light--or favor (Psa 27:1; 97:11). With the sacrificial victim brought bound to the altar is united the more spiritual offering of praise (Psa 50:14, 23), expressed in the terms with which the Psalm opened.
The Pulpit Commentary
God is the Lord, which hath showed us light. Having received the priestly benediction, the processionists resume their strain. They have entered within the courts; they are approaching the altar of sacrifice; they have brought their offering. "Jehovah," they say, "is God, and hath given us light" (see the Revised Version). That is, he has enlightened our spirits to see and acknowledge his mercies; or, perhaps, he has led us, as he did the people, by a pillar of fire in the wilderness; and now we stand before the altar with our offering—receive it at our hands, ye priests-and bind the sacrifice with cords, even unto the horns of the altar. So shalt the act of thanksgiving be complete, and the solemn service ended. The fanciful exposition of Luther, lately revived by Professor Cheyne, will scarcely approve itself to critics generally.
God is the Lord, which hath showed us light. Having received the priestly benediction, the processionists resume their strain. They have entered within the courts; they are approaching the altar of sacrifice; they have brought their offering. "Jehovah," they say, "is God, and hath given us light" (see the Revised Version). That is, he has enlightened our spirits to see and acknowledge his mercies; or, perhaps, he has led us, as he did the people, by a pillar of fire in the wilderness; and now we stand before the altar with our offering—receive it at our hands, ye priests-and bind the sacrifice with cords, even unto the horns of the altar. So shalt the act of thanksgiving be complete, and the solemn service ended. The fanciful exposition of Luther, lately revived by Professor Cheyne, will scarcely approve itself to critics generally.
28Thou art my God, and I will praise thee: thou art my God, I will exalt thee.
The Pulpit Commentary
Thou art my God, and I will praise thee: thou art my God, I will exalt thee. This is the acknowledgment made by each and all, and probably repeated many times, while the sacrifice is being consumed upon the altar.
Thou art my God, and I will praise thee: thou art my God, I will exalt thee. This is the acknowledgment made by each and all, and probably repeated many times, while the sacrifice is being consumed upon the altar.
29O give thanks unto the LORD; for he is good: for his mercy endureth for ever.
The Pulpit Commentary
O give thanks unto the Lord, for he is good: for his mercy endureth forever. The psalm ends, as it began, with the usual thanksgiving refrain.
O give thanks unto the Lord, for he is good: for his mercy endureth forever. The psalm ends, as it began, with the usual thanksgiving refrain.
THE HOLY BIBLE
Psalms
Chapter 118
Translated out of the original tongues, and with the former translations diligently compared and revised.
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