Psalms · Chapter 118

Verses 1-4. O give thanks unto the Lord — All sorts of persons, which are expressed particularly in the next three verses, as they are mentioned in like manner and order Psalm 115:9-11, where see the notes. Let Israel — After the flesh, all the tribes and people of Israel, except the Levites. Let the house of Aaron — The priests and Levites, who were greatly discouraged and oppressed in Saul’s time, but received great benefits under David’s government. Let them that fear the Lord — The Gentile proselytes, of whom there were greater numbers in David’s time than formerly had been, and were likely to be still more. Say, that his mercy endureth for ever — Not only in the everlasting fountain thereof, God himself, but in its never failing streams, which shall run parallel with the longest lines of eternity; and in the vessels of mercy, who will be for ever monuments of it. Israel, and the house of Aaron, and all that fear God, were called upon, Psalm 115., to trust in him. Here they are called upon to acknowledge his goodness, and join in the same thankful song, thus encouraging themselves to trust in him. Priests and people, Jews and proselytes, must all confess that his mercy endureth for ever; that they have had experience of it all their days, and that they confide in it for good things that shall last to all eternity.

1-4. In this introduction, or joyful call upon all to join in the praises of God, the same enumeration of “Israel,” “the house of Aaron,” and “those who fear God,” is made as in Psalm 115:11, which see. The whole band of singers must be supposed to join in this invitation.

Verse 2. Let Israel now say] Seeing the hand of the Lord so visibly, and the deliverance gained, that God’s mercy endureth for ever.

Verses 1-4. O give thanks unto the Lord — All sorts of persons, which are expressed particularly in the next three verses, as they are mentioned in like manner and order Psalm 115:9-11, where see the notes. Let Israel — After the flesh, all the tribes and people of Israel, except the Levites. Let the house of Aaron — The priests and Levites, who were greatly discouraged and oppressed in Saul’s time, but received great benefits under David’s government. Let them that fear the Lord — The Gentile proselytes, of whom there were greater numbers in David’s time than formerly had been, and were likely to be still more. Say, that his mercy endureth for ever — Not only in the everlasting fountain thereof, God himself, but in its never failing streams, which shall run parallel with the longest lines of eternity; and in the vessels of mercy, who will be for ever monuments of it. Israel, and the house of Aaron, and all that fear God, were called upon, Psalm 115., to trust in him. Here they are called upon to acknowledge his goodness, and join in the same thankful song, thus encouraging themselves to trust in him. Priests and people, Jews and proselytes, must all confess that his mercy endureth for ever; that they have had experience of it all their days, and that they confide in it for good things that shall last to all eternity.

1-4. In this introduction, or joyful call upon all to join in the praises of God, the same enumeration of “Israel,” “the house of Aaron,” and “those who fear God,” is made as in Psalm 115:11, which see. The whole band of singers must be supposed to join in this invitation.

Verse 3. The house of Aaron] The priesthood is still preserved, and the temple worship restored.

Verses 1-4. O give thanks unto the Lord — All sorts of persons, which are expressed particularly in the next three verses, as they are mentioned in like manner and order Psalm 115:9-11, where see the notes. Let Israel — After the flesh, all the tribes and people of Israel, except the Levites. Let the house of Aaron — The priests and Levites, who were greatly discouraged and oppressed in Saul’s time, but received great benefits under David’s government. Let them that fear the Lord — The Gentile proselytes, of whom there were greater numbers in David’s time than formerly had been, and were likely to be still more. Say, that his mercy endureth for ever — Not only in the everlasting fountain thereof, God himself, but in its never failing streams, which shall run parallel with the longest lines of eternity; and in the vessels of mercy, who will be for ever monuments of it. Israel, and the house of Aaron, and all that fear God, were called upon, Psalm 115., to trust in him. Here they are called upon to acknowledge his goodness, and join in the same thankful song, thus encouraging themselves to trust in him. Priests and people, Jews and proselytes, must all confess that his mercy endureth for ever; that they have had experience of it all their days, and that they confide in it for good things that shall last to all eternity.

1-4. In this introduction, or joyful call upon all to join in the praises of God, the same enumeration of “Israel,” “the house of Aaron,” and “those who fear God,” is made as in Psalm 115:11, which see. The whole band of singers must be supposed to join in this invitation.

Verse 4. That fear the Lord] All sincere penitents and genuine believers. See the notes on Psalm 115:9-11.

Verses 1-4. O give thanks unto the Lord — All sorts of persons, which are expressed particularly in the next three verses, as they are mentioned in like manner and order Psalm 115:9-11, where see the notes. Let Israel — After the flesh, all the tribes and people of Israel, except the Levites. Let the house of Aaron — The priests and Levites, who were greatly discouraged and oppressed in Saul’s time, but received great benefits under David’s government. Let them that fear the Lord — The Gentile proselytes, of whom there were greater numbers in David’s time than formerly had been, and were likely to be still more. Say, that his mercy endureth for ever — Not only in the everlasting fountain thereof, God himself, but in its never failing streams, which shall run parallel with the longest lines of eternity; and in the vessels of mercy, who will be for ever monuments of it. Israel, and the house of Aaron, and all that fear God, were called upon, Psalm 115., to trust in him. Here they are called upon to acknowledge his goodness, and join in the same thankful song, thus encouraging themselves to trust in him. Priests and people, Jews and proselytes, must all confess that his mercy endureth for ever; that they have had experience of it all their days, and that they confide in it for good things that shall last to all eternity.

1-4. In this introduction, or joyful call upon all to join in the praises of God, the same enumeration of “Israel,” “the house of Aaron,” and “those who fear God,” is made as in Psalm 115:11, which see. The whole band of singers must be supposed to join in this invitation.

Verse 5. I called upon the Lord] I am a standing proof and living witness of God’s mercy. Take encouragement from me.

Verses 5-7. I called upon the Lord in distress — As if he had said, You may see an example of the divine mercy in me, who was in grievous straits and dangers, but, imploring God’s protection and help, he answered me, and set me in a large place — He not only delivered me, but placed me in a secure condition, free from all such molestation. Dr. Waterland renders the clause, The Lord answered me with enlargement. The Lord is on my side — It is evident he takes my part; I will not fear, &c. — Though I have many enemies, I am not afraid of them, for greater is he that is for me than all those that are against me. What can man do unto me? — Man, a frail and impotent creature in himself, and much more when he is opposed to the almighty God. He can do nothing to me but what God permits him to do; nothing but what God can and will make to work for my good. The apostle quotes this verse with application to all true Christians, Hebrews 13:6. The Lord taketh my part, &c. — He is present with my helpers, and enables them to defend me; therefore shall I see my desire, &c. — I shall see my enemies defeated in their designs against me.

5. In distress—Literally, From the strait. Same word as is rendered pain, Psalm 116:3, where see note. Large place—A wide, open field or space, standing opposed to the strait, narrow gorge, or exigency, in the previous line. Sin brings us into straitness and oppression, but the answer of penitent prayer brings enlargement.

Verses 5-7. I called upon the Lord in distress — As if he had said, You may see an example of the divine mercy in me, who was in grievous straits and dangers, but, imploring God’s protection and help, he answered me, and set me in a large place — He not only delivered me, but placed me in a secure condition, free from all such molestation. Dr. Waterland renders the clause, The Lord answered me with enlargement. The Lord is on my side — It is evident he takes my part; I will not fear, &c. — Though I have many enemies, I am not afraid of them, for greater is he that is for me than all those that are against me. What can man do unto me? — Man, a frail and impotent creature in himself, and much more when he is opposed to the almighty God. He can do nothing to me but what God permits him to do; nothing but what God can and will make to work for my good. The apostle quotes this verse with application to all true Christians, Hebrews 13:6. The Lord taketh my part, &c. — He is present with my helpers, and enables them to defend me; therefore shall I see my desire, &c. — I shall see my enemies defeated in their designs against me.

Verse 7. The Lord taketh my part with them that help me] Literally, The Lord is to me among my helpers. Therefore shall I see my desire upon them that hate me. Literally, And I shall look among them that hate me. As God is on my side, I fear not to look the whole of them in the face. I shall see them defeated.

Verses 5-7. I called upon the Lord in distress — As if he had said, You may see an example of the divine mercy in me, who was in grievous straits and dangers, but, imploring God’s protection and help, he answered me, and set me in a large place — He not only delivered me, but placed me in a secure condition, free from all such molestation. Dr. Waterland renders the clause, The Lord answered me with enlargement. The Lord is on my side — It is evident he takes my part; I will not fear, &c. — Though I have many enemies, I am not afraid of them, for greater is he that is for me than all those that are against me. What can man do unto me? — Man, a frail and impotent creature in himself, and much more when he is opposed to the almighty God. He can do nothing to me but what God permits him to do; nothing but what God can and will make to work for my good. The apostle quotes this verse with application to all true Christians, Hebrews 13:6. The Lord taketh my part, &c. — He is present with my helpers, and enables them to defend me; therefore shall I see my desire, &c. — I shall see my enemies defeated in their designs against me.

7. See my desire, etc.—Hebrew, I shall look on those that hate me; an idiomatic form for I shall triumph over them, I shall behold their downfall. This every man hopes for, not in the spirit of revenge, but as a triumph of justice and truth. See Psalm 54:7; 59:10; 112:8. How can the righteous triumph but by the downfall of the impenitent wicked?

Verse 8. Better to trust in the Lord] Man is feeble, ignorant, fickle, and capricious; it is better to trust in Jehovah than in such.

Verses 8, 9. It is better to trust in the Lord — It is much safer, and more to a person’s comfort; than to put confidence in man — As mine enemies do in their own numbers, and in their powerful confederates. “Armies of men, however numerous, and, to appearance, powerful, may be routed and dispersed at once: princes may not be able to help us; if able, they may fail us, as not being willing to do it; if both able and willing, they may die ere they can execute their purpose. But that hope which is placed in God, can never, by these or any other means, be disappointed.” — Horne.

Verse 9. In princes.] Men of high estate are generally proud, vain-glorious, self-confident, and rash: it is better to trust in God than in them. Often they cannot deliver, and often they will not when they can. However, in the concerns of our salvation, and in matters which belong to Providence, they can do nothing.

Verses 8, 9. It is better to trust in the Lord — It is much safer, and more to a person’s comfort; than to put confidence in man — As mine enemies do in their own numbers, and in their powerful confederates. “Armies of men, however numerous, and, to appearance, powerful, may be routed and dispersed at once: princes may not be able to help us; if able, they may fail us, as not being willing to do it; if both able and willing, they may die ere they can execute their purpose. But that hope which is placed in God, can never, by these or any other means, be disappointed.” — Horne.

9. Princes—The representatives of earthly power. This is an advance in the thought from “man,” in the preceding line. God alone can be trusted, who overrules men and “princes.” The faithlessness of “princes” was felt by the returned exiles in all their attempts at reconstruction. See, as to the temple building, Ezra 4, 5, and 6. But God triumphed through his prophets. Ezra 5:1.

V. 10. Nations-The neighbouring nations, Philistines, Syrians, Ammonites, Moabites, who were stirred up, by the overthrows which David had given some of them, by their jealousy at his growing greatness, and by their hatred against the true religion.

Verse 10. All nations compassed me about] This is by some supposed to relate to David, at the commencement of his reign, when all the neighbouring Philistine nations endeavoured to prevent him from establishing himself in the kingdom. Others suppose it may refer to the Samaritans, Idumeans, Ammonites, and others, who endeavoured to prevent the Jews from rebuilding their city and their temple after their return from captivity in Babylon.

But in the name of the Lord will I destroy them.] Dr. Kennicott renders אמילם amilam, “I shall disappoint them;” Bishop Horsley, “I cut them to pieces;” Mr. N. Berlin, repuli eas, “I have repelled them.” “I will cut them off;” Chaldee. Ultus sum in eos, “I am avenged on them;” Vulgate. So the Septuagint.

Verses 10-12. All nations compassed me about — The neighbouring nations, the Philistines, Syrians, Ammonites, Moabites, who were stirred up by the overthrows which David had given to some of them, by their jealousy at his growing greatness, and by their hatred against the true religion. Yea, they compassed me — The repetition implies their frequency and fervency in this action, and their confidence of success. They compassed me like bees — In great numbers, and with great fury. They are quenched — In this sense the word Ë[d is taken, Job 6:17, and 18:5, 6, and 21:17. The Seventy, however, render it exekauqhsan, they burned, flamed out, or waxed exceeding fierce or vehement; that is, they raged against me like fire: with this interpretation the Chaldee agrees. As the fire of thorns — Which flames out terribly, burns fiercely, and makes a crackling noise, but quickly spends itself without any considerable or lasting effect. For — Or but, as the particle yk, chi, frequently signifies, and is twice rendered in this very phrase, verses 10, 11. Thus, as the former part of the verse denotes their hostile attempt, this expresses their ill success and utter ruin. “The reader has here,” says Dr. Delaney, Life of David, book 2. chap. 9. p. 113, “in miniature, two of the finest images in Homer; which, if his curiosity demands to be gratified, he will find illustrated and enlarged in the second book of the Iliad. The first of them stands thus, transcribed from Mr. Pope’s translation: — — — — — — The following host,

Pour’d forth by thousands, darkens all the coast.

As from some rocky cleft the shepherd sees,

Clust’ring, in heaps on heaps, the driving bees,

Rolling and black’ning, swarms succeeding swarms,

With deeper murmurs and more hoarse alarms;

Dusky they spread, a close-imbodied crowd,

And o’er the vale descends the living cloud;

So from the tents and ships, &c. V. 109, &c.

The next is in the same book, V. 534, &c.

As on some mountain, through the lofty grove,

The crackling flames ascend and blaze above,

The fires, expanding as the winds arise,

Shoot their long beams, and kindle half the skies;

So from the polished arms, and brazen shields,

A gleamy splendour flash’d along the fields.

Not less their number, &c.

The candid reader will observe, that here the idea of an arm’s resembling a flaming fire is common both to Homer and David; but the idea of that fire being quenched (when the army was conquered) is peculiar to David.”

Verse 10. All nations compassed me about. This can only be applied to the commencement of David’s reign, when all the surrounding nations, jealous of his rising fame, entered into a league against him, and he had no allies.

10. All nations—All heathen “nations.” The whole world is arrayed against the Church, because the true Church testifies against “all unrighteousness and ungodliness of men.” See John 7:7; 15:19.

V. 11. Yea-The repetition implies their frequency and fervency in this action.

Verses 10-12. All nations compassed me about — The neighbouring nations, the Philistines, Syrians, Ammonites, Moabites, who were stirred up by the overthrows which David had given to some of them, by their jealousy at his growing greatness, and by their hatred against the true religion. Yea, they compassed me — The repetition implies their frequency and fervency in this action, and their confidence of success. They compassed me like bees — In great numbers, and with great fury. They are quenched — In this sense the word Ë[d is taken, Job 6:17, and 18:5, 6, and 21:17. The Seventy, however, render it exekauqhsan, they burned, flamed out, or waxed exceeding fierce or vehement; that is, they raged against me like fire: with this interpretation the Chaldee agrees. As the fire of thorns — Which flames out terribly, burns fiercely, and makes a crackling noise, but quickly spends itself without any considerable or lasting effect. For — Or but, as the particle yk, chi, frequently signifies, and is twice rendered in this very phrase, verses 10, 11. Thus, as the former part of the verse denotes their hostile attempt, this expresses their ill success and utter ruin. “The reader has here,” says Dr. Delaney, Life of David, book 2. chap. 9. p. 113, “in miniature, two of the finest images in Homer; which, if his curiosity demands to be gratified, he will find illustrated and enlarged in the second book of the Iliad. The first of them stands thus, transcribed from Mr. Pope’s translation: — — — — — — The following host,

Pour’d forth by thousands, darkens all the coast.

As from some rocky cleft the shepherd sees,

Clust’ring, in heaps on heaps, the driving bees,

Rolling and black’ning, swarms succeeding swarms,

With deeper murmurs and more hoarse alarms;

Dusky they spread, a close-imbodied crowd,

And o’er the vale descends the living cloud;

So from the tents and ships, &c. V. 109, &c.

The next is in the same book, V. 534, &c.

As on some mountain, through the lofty grove,

The crackling flames ascend and blaze above,

The fires, expanding as the winds arise,

Shoot their long beams, and kindle half the skies;

So from the polished arms, and brazen shields,

A gleamy splendour flash’d along the fields.

Not less their number, &c.

The candid reader will observe, that here the idea of an arm’s resembling a flaming fire is common both to Homer and David; but the idea of that fire being quenched (when the army was conquered) is peculiar to David.”

V. 12. Bees-ln great numbers. Thorns-Which burns fiercely, but quickly spends itself.

Verse 12. They compassed me about like bees; they are quenched as the fire of thorns] I shall refer to Dr. Delaney’s note on this passage. The reader has here in miniature two of the finest images in Homer; which, if his curiosity demands to be gratified, he will find illustrated and enlarged, Iliad ii., ver. 86.

---------Epesseuonto de laoi.

Hute eqnea eisi melissawn adinawn,

Petrhv ek glafurhv aiei neon ercomenawn, Botrudon de petontai epJ anqesin eiarinoisin, Ai men tJ enqa aliv pepothatai, ai de te anqa JWv twn eqnea polla newn apo kai klisiawn Hionov proparoiqe baqeihv esticownto

Iladon eiv agorhn.

—————————The following host,

Poured forth by thousands, darkens all the coast. As from some rocky cleft the shepherd sees, Clustering in heaps on heaps, the driving bees, Rolling and blackening, swarms succeeding swarms, With deeper murmurs and more hoarse alarms: Dusky they spread a close embodied crowd, And o’er the vale descends the living cloud; So from the tents and ships a lengthening train Spreads all the beach, and wide o’ershades the plain; Along the region runs a deafening sound; Beneath their footsteps groans the trembling ground. POPE.

The other image, the fire consuming the thorns, we find in the same book, ver. 455:—

hute pur aidhlon epiflegei aspeton ulhn, oureov en korufhv, ekaqen de te fainetai augh, wJv twn ercomenwn, apo calkou qespesioio aiglh pamfanowsa diJ aiqerov ouranon iken. As on some mountain, through the lofty grove, The crackling flames ascend and blaze above; The fires expanding, as the winds arise, Shoot their long beams, and kindle half the skies; So, from the polished arms, and brazen shields, A gleamy splendour flashed along the fields. POPE.

The arms resembling a gleaming fire is common both to the psalmist and Homer; but the idea of that fire being quenched when the army was conquered, is peculiar to the psalmist.

Verses 10-12. All nations compassed me about — The neighbouring nations, the Philistines, Syrians, Ammonites, Moabites, who were stirred up by the overthrows which David had given to some of them, by their jealousy at his growing greatness, and by their hatred against the true religion. Yea, they compassed me — The repetition implies their frequency and fervency in this action, and their confidence of success. They compassed me like bees — In great numbers, and with great fury. They are quenched — In this sense the word Ë[d is taken, Job 6:17, and 18:5, 6, and 21:17. The Seventy, however, render it exekauqhsan, they burned, flamed out, or waxed exceeding fierce or vehement; that is, they raged against me like fire: with this interpretation the Chaldee agrees. As the fire of thorns — Which flames out terribly, burns fiercely, and makes a crackling noise, but quickly spends itself without any considerable or lasting effect. For — Or but, as the particle yk, chi, frequently signifies, and is twice rendered in this very phrase, verses 10, 11. Thus, as the former part of the verse denotes their hostile attempt, this expresses their ill success and utter ruin. “The reader has here,” says Dr. Delaney, Life of David, book 2. chap. 9. p. 113, “in miniature, two of the finest images in Homer; which, if his curiosity demands to be gratified, he will find illustrated and enlarged in the second book of the Iliad. The first of them stands thus, transcribed from Mr. Pope’s translation: — — — — — — The following host,

Pour’d forth by thousands, darkens all the coast.

As from some rocky cleft the shepherd sees,

Clust’ring, in heaps on heaps, the driving bees,

Rolling and black’ning, swarms succeeding swarms,

With deeper murmurs and more hoarse alarms;

Dusky they spread, a close-imbodied crowd,

And o’er the vale descends the living cloud;

So from the tents and ships, &c. V. 109, &c.

The next is in the same book, V. 534, &c.

As on some mountain, through the lofty grove,

The crackling flames ascend and blaze above,

The fires, expanding as the winds arise,

Shoot their long beams, and kindle half the skies;

So from the polished arms, and brazen shields,

A gleamy splendour flash’d along the fields.

Not less their number, &c.

The candid reader will observe, that here the idea of an arm’s resembling a flaming fire is common both to Homer and David; but the idea of that fire being quenched (when the army was conquered) is peculiar to David.”

Ver. 12. Like bees. Aristotle says that bees die when they leave their stings behind. This was true of David’s enemies, and of those who crucified the Lord of glory. It is true also of the last enemy: “Oh death, where is thy sting!” 1 Corinthians 15:55.

12. Compassed me about—Repeated four times, which Perowne thinks marks their pertinacious hostility. Like bees—Not only as to their number, but the madness with which they pursue those who attack or disturb them. Deuteronomy 1:44; Isaiah 7:18. The fire of thorns—Which is sudden, violent, and quickly extinguished, answering to the figure of the attack by “bees.”

V. 13. Thou-O mine enemy. The singular word is here put collectively for all his enemies.

Verse 13. Thou hast thrust sore at me] In pushing thou hast pushed me that I might fall.

But the Lord helped me.] Though he possessed skill, courage, and strength, yet these could not have prevailed had not God been his helper; and to him he gives the glory of the victory.

Verses 13, 14. Thou hast thrust sore at me, &c. — O mine enemy. The singular number may possibly be here put collectively for all his enemies; or, this apostrophe, which is strong, might be directed to some particular person in the battle, who had put David into great danger. The Lord is my strength and song — The author of my strength, and therefore the just object of my praise; and is become my salvation — The author of my protection and safety, and the source of my peace and comfort. Observe, reader, if God be our strength, he ought to be our song; if he work all our works in us, he ought to have all praise and glory from us. God is sometimes the strength of his people when he is not their song; they have spiritual supports when they want spiritual delights; but if he be both to us, we have indeed abundant reason to triumph in him.

Ver. 13. Thou hast thrust sore at me, that I might fall. He personifies all his enemies as combined in one purpose and confederacy. But what were all their efforts, while the Lord helped him.

13. Thrust sore—Literally, Thrusting thou hast thrust, etc., an intensive form of speech. Thou hast done thy worst at violence and malice. The third person is changed for the second, and he addresses his enemies. But the Lord helped me—The psalmist does not describe the manner of divine interference, because psalms written for the whole Church, and for all times, and all forms of suffering and deliverance, should not be embarrassed with local details. It is enough to know that Jehovah alone could help him, and that he delivered him.

V. 14. Salvation-My Saviour.

Verses 13, 14. Thou hast thrust sore at me, &c. — O mine enemy. The singular number may possibly be here put collectively for all his enemies; or, this apostrophe, which is strong, might be directed to some particular person in the battle, who had put David into great danger. The Lord is my strength and song — The author of my strength, and therefore the just object of my praise; and is become my salvation — The author of my protection and safety, and the source of my peace and comfort. Observe, reader, if God be our strength, he ought to be our song; if he work all our works in us, he ought to have all praise and glory from us. God is sometimes the strength of his people when he is not their song; they have spiritual supports when they want spiritual delights; but if he be both to us, we have indeed abundant reason to triumph in him.

14. The Lord is my strength—Borrowed from the song at the Red Sea. Exodus 15:2.

V. 15. Doth valiantly-These are the words of that song of praise now mentioned.

Verse 15. The voice of rejoicing] Formerly there was nothing but wailings; but now there is universal joy because of the salvation-the deliverance, which God has wrought for us.

Verses 15-18. The voice of rejoicing and salvation — That is, of rejoicing and thanksgiving for the deliverances God hath wrought for them; is in the tabernacle of the righteous — Because they clearly see God’s hand in the work, and therefore take pleasure in it. “There is a noise of them that sing for joy,” says Dr. Horne, “in the camp of the saints; the church militant resounds with thanksgiving and the voice of melody; paradise is restored below, and earth bears some resemblance of heaven, while these transporting hymns are sung in honour of our great Redeemer.” The right hand of the Lord doeth valiantly — These seem to be the words of that song of joy and praise now mentioned. The right hand, &c., is exalted — That is, hath appeared evidently, and wrought powerfully and gloriously on our behalf: for what difficulty can stand before God’s zeal and omnipotence? There is a spirit, as well as strength, in all his operations for his people. I shall not die — By the hands of my enemies that seek my life; but live, and declare the works of the Lord — That is, I shall live a monument of God’s mercy and power; his works shall be declared in me and by me; and I will make it the business of my life to praise and magnify God, looking upon that as the end of my preservation. Indeed, it is not worth while to live for any other purpose than to declare the works of God, for his honour, and the encouragement of others to serve and trust in him. Such as these were the triumphs of the Son of David; in the assurance he had of the success of his undertaking, and that the good pleasure of the Lord should prosper in his hands.

15. Tabernacles—Or tents, poetically for dwellings. The exiles had recently kept the feast of tabernacles, (Ezra 3:4,) and probably most of them still dwelt in tents until their old homes could be rebuilt. Righteous, here, applies to the true Israel, as opposed to the world who are not in covenant with God.

V. 16. Exalted-Hath appeared evidently, and wrought powerfully and gloriously.

Verse 16. The right hand of the Lord is exalted] Jehovah lifted up his right hand, and with it performed prodigies of power.

Verses 15-18. The voice of rejoicing and salvation — That is, of rejoicing and thanksgiving for the deliverances God hath wrought for them; is in the tabernacle of the righteous — Because they clearly see God’s hand in the work, and therefore take pleasure in it. “There is a noise of them that sing for joy,” says Dr. Horne, “in the camp of the saints; the church militant resounds with thanksgiving and the voice of melody; paradise is restored below, and earth bears some resemblance of heaven, while these transporting hymns are sung in honour of our great Redeemer.” The right hand of the Lord doeth valiantly — These seem to be the words of that song of joy and praise now mentioned. The right hand, &c., is exalted — That is, hath appeared evidently, and wrought powerfully and gloriously on our behalf: for what difficulty can stand before God’s zeal and omnipotence? There is a spirit, as well as strength, in all his operations for his people. I shall not die — By the hands of my enemies that seek my life; but live, and declare the works of the Lord — That is, I shall live a monument of God’s mercy and power; his works shall be declared in me and by me; and I will make it the business of my life to praise and magnify God, looking upon that as the end of my preservation. Indeed, it is not worth while to live for any other purpose than to declare the works of God, for his honour, and the encouragement of others to serve and trust in him. Such as these were the triumphs of the Son of David; in the assurance he had of the success of his undertaking, and that the good pleasure of the Lord should prosper in his hands.

Verse 17. I shall not die] I was nigh unto death; but I am preserved,— preserved to publish the wondrous works of the Lord.

Verses 15-18. The voice of rejoicing and salvation — That is, of rejoicing and thanksgiving for the deliverances God hath wrought for them; is in the tabernacle of the righteous — Because they clearly see God’s hand in the work, and therefore take pleasure in it. “There is a noise of them that sing for joy,” says Dr. Horne, “in the camp of the saints; the church militant resounds with thanksgiving and the voice of melody; paradise is restored below, and earth bears some resemblance of heaven, while these transporting hymns are sung in honour of our great Redeemer.” The right hand of the Lord doeth valiantly — These seem to be the words of that song of joy and praise now mentioned. The right hand, &c., is exalted — That is, hath appeared evidently, and wrought powerfully and gloriously on our behalf: for what difficulty can stand before God’s zeal and omnipotence? There is a spirit, as well as strength, in all his operations for his people. I shall not die — By the hands of my enemies that seek my life; but live, and declare the works of the Lord — That is, I shall live a monument of God’s mercy and power; his works shall be declared in me and by me; and I will make it the business of my life to praise and magnify God, looking upon that as the end of my preservation. Indeed, it is not worth while to live for any other purpose than to declare the works of God, for his honour, and the encouragement of others to serve and trust in him. Such as these were the triumphs of the Son of David; in the assurance he had of the success of his undertaking, and that the good pleasure of the Lord should prosper in his hands.

17. I shall not die—As the sore chastening seemed to threaten, and as the nation’s enemies had hoped. And declare the works of the Lord—The true end of living—to glorify God—is now apprehended and confessed. A great lesson had been learned.

Verses 15-18. The voice of rejoicing and salvation — That is, of rejoicing and thanksgiving for the deliverances God hath wrought for them; is in the tabernacle of the righteous — Because they clearly see God’s hand in the work, and therefore take pleasure in it. “There is a noise of them that sing for joy,” says Dr. Horne, “in the camp of the saints; the church militant resounds with thanksgiving and the voice of melody; paradise is restored below, and earth bears some resemblance of heaven, while these transporting hymns are sung in honour of our great Redeemer.” The right hand of the Lord doeth valiantly — These seem to be the words of that song of joy and praise now mentioned. The right hand, &c., is exalted — That is, hath appeared evidently, and wrought powerfully and gloriously on our behalf: for what difficulty can stand before God’s zeal and omnipotence? There is a spirit, as well as strength, in all his operations for his people. I shall not die — By the hands of my enemies that seek my life; but live, and declare the works of the Lord — That is, I shall live a monument of God’s mercy and power; his works shall be declared in me and by me; and I will make it the business of my life to praise and magnify God, looking upon that as the end of my preservation. Indeed, it is not worth while to live for any other purpose than to declare the works of God, for his honour, and the encouragement of others to serve and trust in him. Such as these were the triumphs of the Son of David; in the assurance he had of the success of his undertaking, and that the good pleasure of the Lord should prosper in his hands.

18. Unto death—Still the image of death, so recently escaped, (verse 17,) is before him. There is a wonderful freshness and life in this psalm. It is the recital of experience.

V. 19. Open-O ye porters, appointed by God for this work. The gates-Of the Lord’s tabernacle: where the rule of righteousness was kept and taught, and the sacrifices of righteousness were offered.

Verse 19. Open to me the gates] Throw open the doors of the temple, that I may enter and perform my vows unto the Lord.

Verse 19. Open to me the gates of righteousness — O ye porters, appointed by God for this work, open the gates of the Lord’s tabernacle, where the rule of righteousness is kept and taught, and the sacrifices of righteousness are offered: “The faithful, like David and his people of old, demand admission into the courts of the Lord’s house, there to praise him for his great and manifold mercies. But we may extend our ideas much further, and consider the whole company of the redeemed as beholding the angels ready to unbar the gates of heaven, and throw open the doors of the eternal sanctuary, for the true disciples of the risen and glorified Jesus to enter in. Open ye, may believers exclaim, in triumph, to those celestial spirits, who delight to minister to the heirs of salvation; open ye the gates of righteousness, those gates through which nothing unclean can pass, that the righteous nation, which keepeth the truth, may enter in, Isaiah 26:2, and sing, with your harmonious choirs, the praises of Him who sitteth upon the throne, for he hath overcome the sharpness of death, and opened the kingdom of heaven to all believers.” — Horne.

Ver. 19. Open to me the gates of righteousness. The hallowed courts of the Lord had been shut against him by Saul, and for these he had so often and so mournfully sighed. Psalm 63. 84. Here the Lord discovers his righteousness; and here devout men pay their vows, and obtain mercy and righteousness.

19. Open to me the gates—The procession (see the introduction) has now reached the place of sacrifice, and desires to enter the sacred enclosure, when the Levitical singers thus demand entrance, declaring the object for which they would enter.

V. 20. The righteous-As David was a type of Christ and the temple of heaven, so this place hath a farther prospect than David, and relates to Christ’s ascending into heaven, and opening the gates of that blessed temple, both for himself and for all believers.

Verse 20. This gate of the Lord] Supposed to be the answer of the Levites to the request of the king.

Verse 20. This is the gate of the Lord — These may be considered as the words of the Levites, the porters, returning this answer to the foregoing demand. This is the gate of the Lord, which thou seekest, and which shall be opened to thee, according to thy desire and thy just privilege; for thou art one of those righteous ones to whom this of right belongs.

20-27. These verses contain the response (Delitzsch) of the singers within the court, who receive the festal procession. The stone—A proverbial expression, denoting that that which was despised and cast away as worthless has become the symbol of honour and strength. It may point to the dispirited ones, (Ezra 3:12,) or, more certainly, to the contempt with which the nations had regarded Israel, who had now risen to honour; but, most of all, to Christ. See Matthew 21:42; Acts 4:11; 1 Peter 2:4, 7; Isaiah 28:16. Verses 22, 25, 26, are Messianic prophecies, to which the Holy Spirit had exalted the perceptions of the poet through the typical light of Israel’s history.

Verse 21. I will praise thee] He is now got within the gates, and breaks out into thanksgivings for the mercies he had received. He is become my salvation-he himself hath saved me from all mine enemies.

Verses 21, 22. I will praise thee, for thou hast heard me — That is, “And now, being entered into the courts of thy tabernacle, O my gracious God, I pay thee my most humble thanks, for having so favourably heard the prayers which I put up to thee in my grievous afflictions in Saul’s reign, and for having now fully advanced me to the royal dignity.” The stone which the builders rejected, &c. — That is, “I, (for they are the words of David,) whom the great men and rulers of the people rejected, (1 Samuel 26:19,) as the builders of a house do a stone, which they judge unfit to be employed in it: am now become king over Judah and Israel, and a type of that glorious king, who shall hereafter be in like manner rejected, (Luke 19:14, and 20:17,) and then exalted by God, to be Lord of all the world, and the foundation of all men’s hopes and happiness.” The reader will observe, the commonwealth of Israel, and the church of God, are here, and elsewhere in the Scriptures, compared to a building, wherein, as the people were the stones, so the princes and rulers were the builders. And as these master-builders, here first referred to, rejected David, as an obscure and rebellious person, that ought not only to be refused as a governor in their state, but crushed and destroyed; so their successors rejected Jesus of Nazareth, as too poor and mean to be acknowledged for their expected Messiah; as an enemy to Moses, a friend to sinners, and a blasphemer against God, and therefore deserving death and everlasting destruction. The head stone of the corner, means that which joins the walls, and knits the building together; as David had now joined together the two kingdoms of Israel and Judah under his sole government, and as Christ joined together both Jews and Gentiles, as is beautifully set forth Ephesians 2:14-22. So that we have here an illustrious prophecy of the humiliation and exaltation of our Lord Jesus, of his sufferings, and the glory that should follow. And although David, in this noted prophecy, first alluded to himself, and his own condition, yet it is not to be doubted but that, having the prophetical Spirit, he foresaw the coming of Christ, and the ill usage he should meet with from the Jews, of which he speaks very particularly Psalm 22. and elsewhere; and that, having his thoughts much taken up with Christ, and the events of his kingdom, he had him principally in his eye, in these and the following words. And therefore this place is justly expounded of Christ in the New Testament, as Mark 12:10; Acts 4:11; Romans 9:32; Ephesians 2:20; 1 Peter 2:6, compared with Isaiah 28:16. And to him, indeed, the words agree much more properly and fully than to David.

20-27. These verses contain the response (Delitzsch) of the singers within the court, who receive the festal procession. The stone—A proverbial expression, denoting that that which was despised and cast away as worthless has become the symbol of honour and strength. It may point to the dispirited ones, (Ezra 3:12,) or, more certainly, to the contempt with which the nations had regarded Israel, who had now risen to honour; but, most of all, to Christ. See Matthew 21:42; Acts 4:11; 1 Peter 2:4, 7; Isaiah 28:16. Verses 22, 25, 26, are Messianic prophecies, to which the Holy Spirit had exalted the perceptions of the poet through the typical light of Israel’s history.

V. 22. The builders-The commonwealth of Israel and the church of God are here and elsewhere compared to a building, wherein, as the people are the stones, so the princes and rulers are the builders. And as these master-builders rejected David, so their successors rejected Christ. Head stone-The chief stone in the whole building, by which the several parts of the building are upheld and firmly united together. Thus David united all the tribes and families of Israel: and thus Christ united Jews and Gentiles together. And therefore this place is justly expounded of Christ, Mark 12:10 Acts 4:11 Romans 9:32 Ephesians 2:20. And to him the words agree more properly than to David.

Verses 22. - 23. The stone which the builders refused] See a full elucidation of these two verses in Clarke’s notes on “Matthew 21:42”.

Verses 21, 22. I will praise thee, for thou hast heard me — That is, “And now, being entered into the courts of thy tabernacle, O my gracious God, I pay thee my most humble thanks, for having so favourably heard the prayers which I put up to thee in my grievous afflictions in Saul’s reign, and for having now fully advanced me to the royal dignity.” The stone which the builders rejected, &c. — That is, “I, (for they are the words of David,) whom the great men and rulers of the people rejected, (1 Samuel 26:19,) as the builders of a house do a stone, which they judge unfit to be employed in it: am now become king over Judah and Israel, and a type of that glorious king, who shall hereafter be in like manner rejected, (Luke 19:14, and 20:17,) and then exalted by God, to be Lord of all the world, and the foundation of all men’s hopes and happiness.” The reader will observe, the commonwealth of Israel, and the church of God, are here, and elsewhere in the Scriptures, compared to a building, wherein, as the people were the stones, so the princes and rulers were the builders. And as these master-builders, here first referred to, rejected David, as an obscure and rebellious person, that ought not only to be refused as a governor in their state, but crushed and destroyed; so their successors rejected Jesus of Nazareth, as too poor and mean to be acknowledged for their expected Messiah; as an enemy to Moses, a friend to sinners, and a blasphemer against God, and therefore deserving death and everlasting destruction. The head stone of the corner, means that which joins the walls, and knits the building together; as David had now joined together the two kingdoms of Israel and Judah under his sole government, and as Christ joined together both Jews and Gentiles, as is beautifully set forth Ephesians 2:14-22. So that we have here an illustrious prophecy of the humiliation and exaltation of our Lord Jesus, of his sufferings, and the glory that should follow. And although David, in this noted prophecy, first alluded to himself, and his own condition, yet it is not to be doubted but that, having the prophetical Spirit, he foresaw the coming of Christ, and the ill usage he should meet with from the Jews, of which he speaks very particularly Psalm 22. and elsewhere; and that, having his thoughts much taken up with Christ, and the events of his kingdom, he had him principally in his eye, in these and the following words. And therefore this place is justly expounded of Christ in the New Testament, as Mark 12:10; Acts 4:11; Romans 9:32; Ephesians 2:20; 1 Peter 2:6, compared with Isaiah 28:16. And to him, indeed, the words agree much more properly and fully than to David.

Ver. 22. The stone which the builders refused. The author of historia scholastica, records a tradition among the Jews, that at the building of the second temple they dug up a stone which the builders several times rejected and laid aside. At length however they placed it as the head-stone of the corner. This circumstance gave rise to the national proverb. The Chaldee reads, “The boy David, whom the builders despised as the least of Jesse’s sons.” The rabbins with one consent apply the whole of the latter part of this psalm to the Messiah. This has been a fatal stone to the Jews. See Matthew 21:42.

20-27. These verses contain the response (Delitzsch) of the singers within the court, who receive the festal procession. The stone—A proverbial expression, denoting that that which was despised and cast away as worthless has become the symbol of honour and strength. It may point to the dispirited ones, (Ezra 3:12,) or, more certainly, to the contempt with which the nations had regarded Israel, who had now risen to honour; but, most of all, to Christ. See Matthew 21:42; Acts 4:11; 1 Peter 2:4, 7; Isaiah 28:16. Verses 22, 25, 26, are Messianic prophecies, to which the Holy Spirit had exalted the perceptions of the poet through the typical light of Israel’s history.

Verses 22. - 23. The stone which the builders refused] See a full elucidation of these two verses in Clarke’s notes on “Matthew 21:42”.

Verse 23. This is the Lord’s doing — This strange event is the work of God, a peculiar effect of his omnipotent wisdom, performed not only without the help, but against all the artifices and forces of man. This and the preceding verse are thus read by Dr. Waterland: The stone, &c., is made the head of the corner; by the Lord is it so made, and it is marvellous, &c. Mudge renders the latter verse, this is from the Lord; it was impossible in our eyes. “It was the Lord’s doing, they said; in their eyes it was a thing beyond all possibility of belief:” which is the force of the original. The exaltation of David from a sheepfold to a throne was wonderful, especially considering the opposition made against it by the princes and rulers of Judah and Israel: but much more astonishing was the exaltation of Christ. For “what can be more truly marvellous, than that a person, put to death as a malefactor, and laid in the grave, should from thence arise immortal, and become the head of an immortal society; should ascend into heaven, being vested with unlimited power, and crowned with ineffable glory; and should prepare a way for the sons of Adam to follow him into those mansions of eternal bliss?”

23. This is the Lord’s doing—The restoration of the Jews to their nationality was so marked as a divine interposition, that the heathen said, “Jehovah hath done great things for them.” See Psalm 126:1, 2. But the language is Messianic. Christ, the Stone which the builders disallowed, was exalted to be the “headstone of the corner” by the resurrection from the dead and the public investiture of the mediatorial government.

V. 24. Made-Or sanctified as a season never to be forgotten.

Verse 24. This is the day which the Lord hath made] As the Lord hath called me to triumph, this is the day which he hath appointed for that purpose. This is a gracious opportunity; I will improve it to his glory.

Verses 24, 25. This is the day which the Lord hath made — Or, sanctified, as a season never to be forgotten. “Of the day on which Christ arose from the dead, it may, with more propriety than of any other day, be affirmed, this is the day which Jehovah hath made. Then it was that the rejected stone became the head of the corner. A morning then dawned, which is to be followed by no evening; a brighter sun arose upon the world, which is to set no more; a day began which will never end; and night and darkness departed to return not again. Easter-day is, in a peculiar manner, consecrated to him who, by his resurrection, triumphed over death and hell. On that day, through faith, we triumph with him, we rejoice and are glad in his salvation.” — Horne. Save now, I beseech thee — Or, we beseech thee; for the clause may be rendered either way: and these may be either considered as the words of David, or, as some rather think, those of the Levites, or porters, to whom he spake, verse 19; or of the people, using these joyful acclamations or prayers to God, for the preservation of their king and kingdom. This also is interpreted of, and was applied to, Christ, even by the Jews themselves, Mark 11:9; John 12:13.

Ver. 24. This is the day which the Lord hath made. As Christ by his resurrection gave birth to a new creation, so he gave a new sabbath as a memorial of eternal rest, after his conflicts and victories.

20-27. These verses contain the response (Delitzsch) of the singers within the court, who receive the festal procession. The stone—A proverbial expression, denoting that that which was despised and cast away as worthless has become the symbol of honour and strength. It may point to the dispirited ones, (Ezra 3:12,) or, more certainly, to the contempt with which the nations had regarded Israel, who had now risen to honour; but, most of all, to Christ. See Matthew 21:42; Acts 4:11; 1 Peter 2:4, 7; Isaiah 28:16. Verses 22, 25, 26, are Messianic prophecies, to which the Holy Spirit had exalted the perceptions of the poet through the typical light of Israel’s history.

V. 25. We-These seem to be the words of the Levites, to whom he spake ver. 19.

Verse 25. Save now, I beseech thee] These words were sung by the Jews on the feast of tabernacles, when carrying green branches in their hands; and from the an הושיעה hoshiah nna, we have the word hosanna. This was sung by the Jewish children when Christ made his public entry into Jerusalem. See Matthew 21:9, and see the note there, See Clarke “Matthew 21:9”, in which the word and the circumstance are both explained.

Verses 24, 25. This is the day which the Lord hath made — Or, sanctified, as a season never to be forgotten. “Of the day on which Christ arose from the dead, it may, with more propriety than of any other day, be affirmed, this is the day which Jehovah hath made. Then it was that the rejected stone became the head of the corner. A morning then dawned, which is to be followed by no evening; a brighter sun arose upon the world, which is to set no more; a day began which will never end; and night and darkness departed to return not again. Easter-day is, in a peculiar manner, consecrated to him who, by his resurrection, triumphed over death and hell. On that day, through faith, we triumph with him, we rejoice and are glad in his salvation.” — Horne. Save now, I beseech thee — Or, we beseech thee; for the clause may be rendered either way: and these may be either considered as the words of David, or, as some rather think, those of the Levites, or porters, to whom he spake, verse 19; or of the people, using these joyful acclamations or prayers to God, for the preservation of their king and kingdom. This also is interpreted of, and was applied to, Christ, even by the Jews themselves, Mark 11:9; John 12:13.

25. Save now—The words might seem to be equivalent to the Hebrew form, “Let the king live,” or the old English, “God save the king,” combining both praise and prayer, the life of the king implying the salvation of the people. But the Hebrew form emphatically requires the sense of prayer— “Ah, now, O Jehovah, save, I pray.” This ascribes to Jehovah the exclusive prerogative to save, with a petition to exercise toward Israel this sovereign grace. an h[yvwh, (hosheeahh-nah,) save now, or, save I pray; Greek form, wsanna, (hosanna,) here addressed to Jehovah, is in Matthew 21:9, 15, Mark 11:10; John 12:13, directly applied to Christ; a clear recognition also of Zechariah 9:9, “Thy King cometh unto thee: he is just, and having salvation.”

V. 26. Blessed-We pray that God would bless his person and government. Cometh-To the throne; or from his Father into the world: who is known by the name of him that cometh or was to come, and of whom this very word is used, Genesis 49:10 Isaiah 35:4. Name-By commission from him. We-We who are the Lord’s ministers attending upon him in his house, and appointed to bless in his name, Numbers 6:23 Deuteronomy 10:8. So these are the words of the priests.

Verse 26. We have blessed you] The answer of the Levities to the king.

Verse 26. Blessed be he that cometh — Namely, unto us, from whom he was long banished; or, unto the throne; or, he that cometh from his Father into the world, namely, the Messiah, known by the name of him that cometh, or was to come: see the margin. In the name of the Lord — By command and commission from him, and for his service and glory. We earnestly pray that God would bless his person and government, and all his enterprises. We have blessed you out of the house of the Lord — We, who are the Lord’s ministers, attending upon him in his house, and appointed to bless in his name, (Numbers 6:23,) do pray for, and, in God’s name, pronounce his blessing upon thee, and upon thy kingdom. So these are the words of the priests.

26. Blessed be he that cometh—Originally the salutation given by the body of the Levite singers on the temple hill, who received the procession; (verse 19, 20: see introduction;) afterward the welcome of the Jerusalem Jews to the pilgrims coming to attend the festivals. Its higher import was in Christ, worshipped by the people, (see verse 25,) “as being the longed for guest of the feast.”—Delitzsch. It was also the common form of religious salutation, (Ruth 2:4; Psalm 129:8,) only, perhaps, it should be transposed, “Blessed, in the name of Jehovah, is he that cometh.” According to Matthew 23:39, the Jewish nation are to extend this welcome to Christ as the condition of his triumphant return to them. This psalm, says Bishop Alexander, (Bampton Lectures, 1876,) “was provided as a song expressive of welcome to Messiah,” and truly it answers to the history of John (John 12:12-15) as face answers to face in a glass.

V. 27. The Lord-Or, The mighty God, as this name of God signifies, and as he shewed himself to be by this, his wonderful work. Who-Who hath scattered our dark clouds, and put us into a state of peace, and safety, and happiness. The horns-These are supposed to be made for this very use, that the beasts should be bound and killed there. These three last verses are David’s words.

Verse 27. God is the Lord] Rather hwhy la El Yehovah, the strong God Jehovah.

Which hath showed us light] wnl rayw 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 gj 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.

Verse 27. God is the Lord — God hath proved himself to be the Lord Jehovah, by the accomplishment of his promises: see the notes on Exodus 6:2, 3. Or, as it is in the margin, the Lord, or Jehovah, is God, as was said upon another solemn occasion, 1 Kings 18:39. Or, is the mighty God, as this name of God, la, eel, signifies, and as he showed himself to be, by this his mighty and wonderful work. Which hath showed us light — Who hath scattered our dark clouds, and put us into a state of peace, safety, and happiness, which things are frequently signified by light in the Holy Scriptures. Or, who hath discovered, and will in due time send the Messiah, to be the light of the world, by whom he will more clearly and fully reveal his whole mind and will to us. Bind the sacrifice with cords unto the horns of the altar — Which horns are supposed, by divers learned men, to have been made for this very use, that the beasts should be bound to them, and killed there; and this seems probable, from Exodus 29:11, 12, and Leviticus 47., where we read, that the beasts were to be killed at the door of the tabernacle, which was very near the altar of burnt-offerings, and then immediately part of their blood was to be put upon the horns of the altar, and the rest poured out at the bottom of it. The words, however, may be interpreted thus: “Bind the sacrifice with cords, and bring it, so bound, unto the horns of the altar; which, after it is killed, are to be sprinkled with the blood of it.” “Perhaps,” says Henry, “the expression 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 a living sacrifice to be bound to the altar. Our sacrifices are also to be those of prayer and praise, in which our hearts must be engaged and fixed, as the sacrifice was bound with cords to the horns of the altar, not to start back.”

Ver. 27. Bind the sacrifice with cords. The Hebrews gj chag, signifies both a sacrifice and a festival, at which however victims were offered. Moses gave a special command to make horns at each corner of the brazen altar. The altar prefigured Christ, who went bound to offer his human nature on the altar of the cross, that all who approach there might be purged from dead works, and obtain righteousness and eternal life.

27. God is the Lord—El is Jehovah; that is, The Mighty One is Jehovah; or, transposing the order, Jehovah is God, as in 1 Kings 18:19. El, (la,) was the general Semitic name of God, and also of heathen gods. But the Hebrews distinguished their El by qualifying words: “El of Israel,” the “almighty El,” the “everlasting El,” the “living El,” the “El eloheem Jehovah,” the God of gods is Jehovah,” (Joshua 22:22,) while the idols of the heathen were called “strange gods,” “no gods,” “nothings,” “vanities.” The idea of the text is, that the God who had saved them was no other than Jehovah, the only true God, and to him alone the praise was due. In an idolatrous world this distinction must be for ever guarded. Showed us light—Caused prosperity and cheer. Light is the emblem of knowledge, favour, prosperity. Esther 8:16; Psalm 97:11; 112:4. Bind the sacrifice—The animals led into the sacred enclosure for sacrifice were thus secured. Even unto the horns of the altar—A much disputed clause. Ainsworth thinks it “intends many sacrifices,” as if the animals were to be “bound all over the court until you come ‘even unto the horns of the altar.’” So also Delitzsch, supposing the allusion to be to Ezra 6:17. Thrupp would make (d[, (adh), unto, depend on the verb shine, in the first hemistich, which, in Hiphil, means to make light, to kindle, (Malachi 1:10,) and translates: “And hath kindled for us the flame even unto the horns of the altar,” leaving “bind the sacrifice with cords” as parenthetical. But this, besides making bad syntax, fails to make sense. Stanley, followed by Hengstenberg, simply considers the allusion to be to tying the animal to the horns of the altar preparatory to sacrifice, and this is the natural, easy sense. The altar was four square, built of shittim wood, overlaid with brass, and the interior space filled with stones and earth, on which the sacrifice was burned. At each corner was an upward projection called a “horn.” Exodus 27:1, 2; 24:25. The binding the animal to the “horns” of the altar was a token and pledge that he was surely devoted, and was an accepted victim, ready to be offered.

Verses 28, 29. Thou art my God, and I will praise thee, &c. — In these verses the psalmist subjoins his own thankful acknowledgments of divine goodness, in which he calls upon others to join with him, and give thanks unto the Lord, because his mercy endureth for ever — Thus he concludes the Psalm as he began it, verse 1, for God’s glory must be the Alpha and Omega, the beginning and the end, of all our addresses to him.

Verse 29. O give thanks unto the Lord] This is the general doxology or chorus. All join in thanksgiving, and they end as they began: “His mercy endureth for ever.” It began at the creation of man; it will continue till the earth is burnt up.

Verses 28, 29. Thou art my God, and I will praise thee, &c. — In these verses the psalmist subjoins his own thankful acknowledgments of divine goodness, in which he calls upon others to join with him, and give thanks unto the Lord, because his mercy endureth for ever — Thus he concludes the Psalm as he began it, verse 1, for God’s glory must be the Alpha and Omega, the beginning and the end, of all our addresses to him.

29. The psalm ends as it began. Compare the last line with Ezra 3:11. With this beautiful lyric closes the hallel. See introduction. It must for ever stand in hallowed relation to the blessed Saviour in his triumphal entry into Jerusalem, and the scenes of the Last Supper. Matthew 21:9; 26:30.