Exegetical and Hermeneutical Commentary of Psalms 118:27
God [is] the LORD, which hath showed us light: bind the sacrifice with cords, [even] unto the horns of the altar.
27. Jehovah is God, and hath given us light] He has proved Himself to be El, the God of might, as of old at the Exodus (Exo 15:2): He has once more banished the darkness of the night of calamity and shewn us the light of His favour. There may be an allusion to the pillar of fire (Exo 13:21; cp. Neh 9:12; Neh 9:19); and to the priestly blessing (Num 6:25).
bind &c.] Evidently an exhortation to some act of thanksgiving for God’s mercy. But the meaning is uncertain. It is doubtful whether chag, properly a pilgrimage festival, can mean a festival sacrifice: the horns were the most sacred part of the altar, on which the blood of the sin-offering was sprinkled (Lev 4:7; 1Ki 1:50), and it seems improbable that the victims would ever have been bound to them: the preposition ‘ ad, ‘up to,’ can hardly be used with the verb bind in the simple sense of ‘to.’ Various explanations have been proposed. (1) ‘Bind the victim with cords (and lead it) up to the horns of the altar,’ or, ‘till it is sacrificed and its blood sprinkled on the horns of the altar’: or, ‘so as to fill all the space right up to the altar,’ with reference to the number of beasts to be sacrificed. But these explanations, beside giving a doubtful meaning to chag, require much to be read into the sentence. (2) The LXX ( ), Symm. ( ) and Jerome (frequentate sollemnitatem in fronduosis) explain the word rendered ‘cords’ above to mean ‘thick boughs’ (cp. Eze 19:11, and the use of the cognate adj. in Lev 23:40, ‘boughs of thick trees’) with reference either to the boughs of which the booths were made, or to the bundles of branches, known in later times as Lulab, which the worshippers at the Feast of Tabernacles carried. Hence Cheyne, ‘Bind the procession with branches, (step on) to the altar-horns’: Baethgen, ‘Link the dance with boughs, up to the altar-horns.’ It is supposed that one of the ceremonies of the festival was a procession or sacred dance round the altar, in which the worshippers carried the Lulab, and waved them so as to touch the horns of the altar. These interpretations are equally questionable, and it is possible that the text is corrupt.
Fuente: The Cambridge Bible for Schools and Colleges
God is the Lord – Still the language of the priests in their official capacity. The meaning here seems to be God is Yahweh; or, Jehovah is the true God. It is an utterance of the priesthood in regard to the great truth which they were appointed specifically to maintain – that Yahweh is the true God, and that he only is to be worshipped. This truth it was appropriate to enunciate on all occasions; and it was especially appropriate to be enunciated when a prince, who had been rescued from danger and death, came, as the restored leader of the people of God, to acknowledge his gracious intervention. On such an occasion – in view of the rank and character of him who came – and in view of what God had done for him – it was proper for the ministers of religion to announce in the most solemn manner, that Yahweh was the only true and living God.
Which hath showed us light – Who has given us light in the days of our darkness and adversity; who has restored us to prosperity, and bestowed on us the blessings of safety and of peace.
Bind the sacrifice with cords – Come freely with the sacrificial victim; with the offering which is to be presented to God in sacrifice. The word – chag – commonly means a festival or feast, Exo 10:9; Exo 12:14; and then it means a festival-sacrifice, a victim, Exo 23:18; Mal 2:3. The Septuagint and Vulgate render it, Prepare a solemn feast. Our translation probably expresses the true sense. The word rendered cords, means properly anything interwoven or interlaced. Then it means a cord, a braid, a wreath; and then a branch with thick foliage. Different interpretations have been given of the passage here, but probably the word is correctly rendered cords.
Unto the horns of the altar – altars were often made with projections or horns on the four corners. Exo 27:2; Exo 30:2; Exo 37:25; 1Ki 2:28. Whether the animal was actually bound to the altar when it was slain, is not certain; but there would seem to be an allusion to such a custom here. Lead up the victim; make it ready; bind it even to the altar, preparatory to the sacrifice. The language is that of welcome addressed to him who led up the victim – meaning that his sacrifice would be acceptable.
Fuente: Albert Barnes’ Notes on the Bible
Psa 118:27
God is the Lord, which hath showed us light.
—
The light from God
I propose to consider how the words of my text may be used in an improper manner, and how, as I think, we may use them aright.
1. If in saying God is the Lord who hath showed us light we imply that we in any way have authority to dictate to our follow-men what they should believe, we are making a most pernicious use of them. Men like ourselves found by prayer and by the right exercise of their reason some precious belief which for all practical purposes may be called for them the truth. It was, we, will say, some great advance on the beliefs prevailing around them; it was the clear detection and straightforward repudiation of palpable error; it was as the lifting of a dark mist which had clouded their souls. In so far it was true; and native piety would make each pioneer and reformer in turn lift up his heart in gratitude and say, God is the Lord who hath showed us light. But whatever truth was thus discovered we may be very sure was only partial. At its best and brightest it was but a streak of dawn, only one ray of that everlasting sun of the truth of God which no man can look upon and live. This was not all. The truth, whatever it was, had to be proclaimed. It must take shape in words; and from that moment it was liable to be misstated or misunderstood.
2. I turn now to consider in what way we may use the words of my text aright. It is especially good for us to keep ever before our minds the source of any light that shines in our hearts. There is no more wholesome state to be in than in one of perpetual thankfulness, both as a safeguard against conceit and vainglory, and as an incentive to fresh effort in the pursuit of truth. We have to thank God and not ourselves for every step in our victorious march. He it was who gave the first impulse to our search for purer truth, who made us restless under the bondage of tradition and filled us with longings to know more of Himself, He it was who in answer to our cry poured upon us His blessed Spirit, enlightening our understandings, quickening our consciences and warming our hearts by His love. I believe it to be a fact that we cannot ask God for too much light. The more we ask, the more we receive; and although the sanctities of the soul are far too sacred to be exposed to public scrutiny, many a prayerful heart can bear witness to the ever ready hell? of our Father in heaven when His children lift up their cry for His strength and guidance. Many are the perplexities of the righteous, but the Lord delivereth them out of all. Still we must never forget that all this is between ourselves and God, and must never be used as a means of illegitimate influence, much less as a plea for authority over the souls of others. God has never promised to work a miracle to keep a man from error, must less to give him spiritual authority over his fellow-men It is enough that each uplifted seat is conscious of Divine illumination exactly in proportion to its own needs and for its own use alone. We know it does not render us incapable of error; we know how far it must fall short of all the truth which God has in store. But we, also know that in answer to one cry, God gives quite as much light as He sees fit, as much as He knows our souls can receive, and–most important of all–as much as we can make good use of in our service of our brethren. (C. Voysey, B. A.)
The use to make of the light
1. Rejoice in this light. Not as children, that come abroad to play in the sunshine, and make no more account of it. Nor as a people that never saw the sun, step out of their doors to gaze upon it, and then turn their backs on it. But rejoice with a solid joy, as they whom God hath brought out of darkness into His marvellous light.
2. Walk worthy of this light (Eph 4:1). Be children of the light. As the light shines on thee, let it shine in thee. Thou hast small comfort to be in the light unless the light be in thee. Saith the prophet to the Church (Isa 60:1). As God hatch showed His light to you, so let your light shine before men, etc.
3. Take heed of sore eyes. Pleasures, lusts, and vanities make the eyes sore that are dotingly fastened on them. The usurer with telling his gold; the haughty with contemplating his greatness; the drunkard with looking at the wine laughing in the cup; the lustful with gazing on his painted damnations, make their eyes so sore, that they cannot look up and behold this light.
4. Take benefit of this light while it shines. Either this light may be set to thee, or thou be set to it. That to thee, by removing the candlestick; thou to that, by the hand of death, which shall send thee to the land of forgetful darkness. Our Saviour taught us this, not only in precept, but in practice (Joh 9:4). Let us not do like some courtiers, that having light allowed them, play it out at cards, and go to bed darkling.
5. Lastly, help to maintain this light, that it go not out. If you would have the lamps of the sanctuary shine, pour in your oil. Grudge not a little cost to keep this light clear. Repine not you then at a little charge for the everlasting lamp of the Gospel. (T. Adams.)
Bind the sacrifice with cords, even unto the horns of the altar.—
Binding the sacrifice
Bishop Wordsworth gives the most probable explanation of this difficult passage. The Hebrew word chug, translated sacrifice, literally means a feast-day. Probably the word is adopted here, because the expression is a figurative one. We do not hear that the sacrifices were literally bound to the horns of the altar, on which the blood was sprinkled (Exo 29:16; Lev 4:7; Lev 8:15; Lev 9:9). Nor does it appear to have been possible that the immense number of victims offered on the day of dedication (Ezr 6:17) could have been so bound. The Targum, indeed, explains the words as meaning, Bring the sacrifice bound until it arrives at the horns of the altar. But the sense seems to be, bind the festival of dedication to the altar of God–that is, let the joys of all Israelites be concentrated as the joys of one man in a great national act of thankful communion and self-consecration to God. Let the people of God be no more separated from one another by schism, as they were by the severance of Israel from Judah; let them no more be scattered, as they were in the Assyrian and Babylonian captivity; but let them all be bound to one centre of unity–the altar of God. In view of this explanation of the expression as a figurative one, there is no need for inquiries concerning ancient customs of binding sacrifices to altars, or for the assumption that any new practice was enjoined. The passage is best treated as a poetical figure.
Psa 119:1-176
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 27. God is the Lord] Rather El Yehovah, the strong God Jehovah.
Which hath showed us light] 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 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 Mt 21:8-10.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God is the Lord; God hath proved himself to be the Lord Jehovah by the accomplishment of his promises. See Poole “Exo 6:3“. Or, the Lord or Jehovah is God, as it was said upon another solemn occasion and appearance of God, 1Ki 18:39; or, is the mighty God, as this name of God signifies, and as he showed himself to be by this his mighty and wonderful work. Which hath showed us light; who hath caused light to shine out of darkness; who hath scattered our thick and dark clouds, and put us into a state of peace, and comfort, and safety, and happiness; all which are frequently signified by light in the Holy Scripture. Or, who hath discovered, and will in due time send, the Messias, who is called the light of the Gentiles, or of the world, or of men, Isa 42:6; Joh 1:4; 8:12; 12:35,46, and by whom he will more clearly and fully reveal his whole mind and will to us, and tell us all things, as the Jews expected, Joh 4:25, who also will enlighten our dark minds by his Spirit.
Bind the sacrifice with cords, even unto the horns of the altar: these words, as well as those which go before them in this verse, and those which follow after them, Psa 118:28, may be the words of David unto the priests, who had now blessed him in Gods name, Psa 118:26. And this blessing of God which you wish me, God hath already given me; and therefore in way of gratitude I will offer sacrifices to him, which do you, O ye priests, according to your office, bind to the hems of the altar; of which see Exo 27:2; which horns are supposed by divers learned men to be made for this very use, that the beasts should be bound and killed there. And this may seem probable from Exo 29:11,12; Le 4:7, &c., where we read that the beasts were to be killed by 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. Although these words may be thus rendered, Bind and bring (one pregnant word being put for two, as above, Psa 118:5, and in many other places of Scripture) the sacrifice with cords unto the horns of the altar, that it may be killed beside it, and its blood put upon the horns, after the manner. So they may be Davids words to his servants to go and bring one of his beasts to be offered to God in his name.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27-29. showed us lightorfavor (Psa 27:1; Psa 97:11).With the sacrificial victim brought bound to the altar is united themore spiritual offering of praise (Psa 50:14;Psa 50:23), expressed in theterms with which the Psalm opened.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
God [is] the Lord, which hath showed us light,…. These are the words of the people, acknowledging divine favours; particularly that the Lord had caused his face to shine upon them, as the priest wished for, Nu 6:25. The Lord might be said to show them light, by sending the Messiah to them, who came a light into the world; by making a Gospel day, for which they expressed their gladness, Ps 118:24; by causing the light of his glorious Gospel to shine into their hearts; by making them who were darkness light, the darkness of ignorance and unbelief to pass away, and the true light to shine; by lifting up the light of his countenance upon them, and giving them hopes of the light of glory and happiness, and making them meet to be partakers of the inheritance with the saints in light; for all which they are thankful, and call for sacrifices;
bind the sacrifice with cords, [even] unto the horns of the altar; that is, the lamb, as the Targum and Aben Ezra. Take a lamb for sacrifice, and bind it with cords; and being bound, lead it to the altar; there slay it, and then pour the blood upon the horns of it; which were the usual rites in sacrifice. Or bring a large number of sacrifices bound, as many as will fill the court, even up to the horns of the altar, upon this joyful occasion: for the sacrifice was not bound to the horns of the altar; but it denotes here such a number of sacrifices as would fill the court, and reach thither; so Gussetius h interprets it very rightly. But we are not to think of slain beasts, but of holy and living sacrifices, even the persons of God’s people; their bodies and souls, and their sacrifices of praise and thanksgiving; since this refers to Gospel times; whose hearts in such service are to be united to fear the Lord, and fixed trusting in him; and are to be drawn to it with the cords of love, which are more than all whole burnt offerings; and which sacrifices are to be brought to the altar, Christ; which is most holy, and sanctifies gifts and persons, and renders them acceptable to God; and which is to be compassed about with songs of deliverance and salvation, by persons from every quarter, the four corners of the earth. Luther renders it,
“adorn the feast with leaves;”
and others,
“bind on the feast day branches,”
of trees, as was usual on the feast of tabernacles; see Le 23:40; and it was usual with the Heathens to strew their altars with green herbs and flowers i, particularly vervain, put for all other sweet herbs k: hence Ovid l calls them “herbosas aras”; which the Septuagint and Vulgate Latin versions seem to countenance.
h Comment. Ebr. p. 87. i Martial. l. 3. Ep. 24. “virides aras”. Vid. Ovid. de Trist. l. 3. Eleg. 13. “Ramis tegerem ut frondentibus aras”, Virgil. Aeneid. 3. v. 25. k Terent. Andria, 4. 2. l Metamorph. l. 15. Fab. 49.
Fuente: John Gill’s Exposition of the Entire Bible
27. Jehovah is God Here the prophet establishes what he said formerly, that God, out of compassion to his Church, dissipated the darkness, and introduced the light of his grace, when David mounted the throne, for that was the harbinger of the redemption which was anticipated to be effected in due time by Christ. He also asserts that God was the author of that deliverance, so wonderful and unlooked for, and he declares that, by the result, he plainly showed himself to be truly God. These words, Jehovah himself is a strong God, because he has restored the light of life to us, are tacitly emphatical. For as the faithful, in consequence of the confused state of the Church, were reduced almost to the brink of despair; the ungodly imagined that all this had happened regarding the children of Abraham, by reason of God himself having, as it were, forsaken them. Wherefore he returns to offer up anew his thankful acknowledgments for the divine grace. He commands the faithful to bind the victim to the horns of the altar, because, according to the legal institute, they could not render solemn thanks unto God without sacrifices. As David was a strict observer of the Law, he would not omit the ceremonial observances which God had enjoined. He would, however, always keep his attention steadily fixed on their grand design, and would have recourse to them only as helps to assist him in presenting a spiritual service unto God. Now that the shadowy dispensation has passed away, it remains that we offer unto God our thanksgivings through Christ, who sanctifies them by his own immaculate offering, lest we should be debarred from this exercise of godliness, by the corruptions of our flesh. And that David turned his attention to the praises of God, is abundantly manifest from the following verse, in which he promises that he would celebrate the name of God, because he was his God, and he knew it; that is, he felt from experience that from his hand he might calculate on receiving sure and immediate assistance.
Fuente: Calvin’s Complete Commentary
(27) Shewed us light . . .Whether this is literal or figurative is difficult to decide. If literal, it may be a repetition of Psa. 118:24; or if there is a particular reference in this psalm to the Feast of Tabernacles, Mr. Burgesss suggestion, which connects the light with the pillar of cloud and fire, of which that feast was very probably specially commemorative, is most worthy of notice. Figuratively the words would, of course, mean the light of salvation and hope, as so frequently in the Psalms. It is also possible there may be allusion to the priestly benediction (Num. 6:25), where the verb is the same.
Bind the sacrifice . . .This cannot well be, tie the victim to the horns of the altar, for the Hebrew is as far as to, and no satisfactory explanation is possible of binding animals as far as the altar, unless we are to translate bind and lead. But the Hebrew word rendered victim might by derivation (to go round) easily mean a circlet or crown, and by supplying the verb go we get bind on a crown, go with garlands even to the horns of the altar. The ancient versions, LXX., Vulg., Aquila, Symmachus, all point to this rendering.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. God is the Lord El is Jehovah; that is, The Mighty One is Jehovah; or, transposing the order, Jehovah is God, as in 1Ki 18:19. El, ( ,) 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,” (Jos 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. Est 8:16; Psa 97:11; Psa 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 Ezr 6:17. Thrupp would make ( , ( adh), unto, depend on the verb shine, in the first hemistich, which, in Hiphil, means to make light, to kindle, (Mal 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.” Exo 27:1-2; Exodus 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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 118:27. God is the Lord, &c. The Lord is God, for he hath shone upon us, Mudge; who observes, that the people say this, perceiving a divine illumination upon them in answer to their prayer; Psa 118:25. And in consequence of the priest’s benediction, Psa 118:26 they recognized Jehovah for the only God; as the king does in the next verse. Fenwick renders this verse,
God is Jehovah, light from him descends. Come let the sacrifice be bound, The blood be sprinkled on the altar’s horns;
For we read of no such custom in the law, as binding the sacrifice to the horns of the altar; and therefore the sense may well be supplied thus, “Bind the sacrifice with cords, and bring it so bound to the horns of the altar, which, after it is killed, are to be sprinkled with the blood of it.” Houbigant however, after the Vulgate and LXX, renders it, Keep the feast, with thick boughs at the horns of the altar; which, doubtless, may be justified from the Hebrew. David, says he, a new king, entering Jerusalem, foretels a similar entrance of Christ into Jerusalem; passing over branches of trees strewed in his way, and going into the temple, even to the horns of the altar.
REFLECTIONS.1st, How great is the goodness of our God!
1. The Psalmist calls on all to give thanks unto him; Israel in general, the ministers of the sanctuary in particular, and those that fear the Lord in every place, Jew or Gentile, must adore him the fountain of all good, and own his mercy everlasting.
2. He gives instances of this mercy in his own case. I called upon the Lord in distress, or out of that strait, when compassed by Saul, or at the court of Achish, or Ziklag: and the Lord answered me, and set me in a large place, enabled me to rise superior to my foes, and brought me to the throne of Israel, in spite of all opposition. Thus did Jesus in the garden and on the cross cry out, and was answered in his resurrection and in his ascension to the right hand of God, to reign till his foes should be made his footstool.
3. He encourages his heart still to trust, and fear not; God espoused his righteous cause, and therefore, though princes and people concurred with bitter hatred to persecute him, he could confidently lean on Jehovah’s Almighty arm, and doubted not but to see his desire accomplished in their defeat and disappointment: so much better is it to trust in the Lord, than to put confidence in man, even the greatest. The Son of David in faith thus met the combined hatred of earth and hell, and more than conqueror triumphed over them; and no true believer, dependant on his Almighty strength, need ever fear what the world without, or corruption within, can do against him; he may boldly say, Heb 13:6. The Lord is my helper, I will not fear what man can do unto me.
4. The number, violence, and inveteracy of his foes but served to magnify the glory of the victory, which by Divine power he had obtained. All nations around him, Philistines, Ammonites, Moabites, Edomites, Syrians, severally or confederated, attacked him, but fell before his conquering arm, as the fire among thorns, which, though for a moment furiously blazing, is presently extinguished; yea, though one domestic enemy, more implacable and dangerous than the rest, even Saul, sore thrust at him, or Absalom the son of his bosom; yet the Lord helped him, and he was strengthened. The faithful soul is thus compassed with legions of temptations, from sin, the world, and his own heart, and in a more dangerous manner thrust at by the sin that doth most easily beset him; but, cleaving to Jesus in faith, Almighty Grace supports him, and then he can neither faint nor fail.
5. He rejoices in this salvation of God. The Lord is my strength, to uphold me, on him alone my soul trusteth and is holpen, and my song; for ever am I bound to praise him for the power he hath bestowed, and the comforts I have received; and assured I am now of sufficient support, for he is become my salvation, undertakes for me; and when I have thus Jehovah for my God, and live by faith in him, all my interests are secure: therefore the voice of rejoicing and salvation is in the tabernacles of the righteous, in mine for the mercies I have received, whilst others rejoice in these mercies conferred upon me, and by their own experience also have the same cause of joy; for every righteous soul, accepted in Jesus, justified through his merit, and renewed by his grace, hath salvation begun; for which, therefore, he is called upon to rejoice with joy unspeakable, and full of glory.
6. He ascribes the glory of all to God; it was not his own power or policy, but the right hand of the Lord which saved him, and was exalted in the victory wrought on his behalf. Note; Whatever conquests we win over corruption, or success attends our labours, we must remember that it is not I, but the grace of God that was with me; to him therefore be given the everlasting praise.
7. Past experience emboldens his hope, that he shall not die, but live, notwithstanding the persevering malice of his foes, and declare the works of the Lord, standing a living monument of his power, grace, and faithfulness: yea, thought the Lord hath chastened me sore, with the rod of parental correction; yet he hath not given me over unto death, but I live, and reign triumphant over all my foes. The Son of David lives, and death hath no more dominion over him; though for a moment, under the chastisement of our peace, his soul was put to grief, and the humanity bruised to the dust for our iniquities; yet he is now alive for evermore, to declare the great salvation of God.
2nd. That the Psalmist here is speaking not of himself, but of his more glorious Son, is evident, Mat 21:42. Act 4:11-12.
1. The gates of righteousness are required to be thrown open. The gate of heaven, now, through the Redeemer’s blood and infinite merit, is opened for himself and all the faithful: he is entered into it to praise the Lord for his great salvation; of which David’s return to the temporal sanctuary, in answer to his prayer, after he had been so long an exile, was a type and figure.
2. His humiliation and exaltation are foretold; The stone which the builders refused, is become the head-stone of the corner; David, the outcast, is exalted to Israel’s throne; and what is better far, Jesus, though rejected by the Jewish rulers and people as the Messiah, and crucified on a tree, is become the head-stone of the corner; angels, principalities, and powers, are made subject unto him, and he is made head over all things to his church, uniting both Jew and Gentile in one glorious temple, and the everlasting object of his faithful people’s praise. This is the Lord’s doing, the contrivance of his infinite wisdom and love, and executed by his divine power, for the salvation of the faithful, and it is marvellous in our eyes; angels with admiration behold the undertaking of an incarnate Saviour; and men, for whom this great salvation is wrought, are more peculiarly called upon to wonder and adore. This is the day which the Lord hath made, the glorious day of gospel grace, wherein the sun of righteousness, rising from the grave, shines with brightest beams of light and love on his believing people; and all his saints cannot but say, We will rejoice and be glad in it.
3. Our praises must now be directed to him exalted at the right hand of God, and become the Prince and Saviour of all the faithful. Save now, I beseech thee, O Lord, Hosanna! let the King of Glory live for ever, cry all his loyal subjects: O Lord, I beseech thee, send now prosperity: let our exalted Jesus have the hearts of his people, and the necks of his enemies; be the conqueror of death, hell, and sin, and his kingdom be extended from pole to pole. Or this may also be the prayer of the faithful, in virtue of the exaltation of their King Jesus; who, having all power in heaven and earth, is able to save them to the uttermost, to pardon, strengthen, comfort, sanctify, and glorify them eternally. Blessed be he that cometh in the name of the Lord, ordained of God to be the Mediator, appointed and enabled to execute the glorious work of redemption, and coming in the fulness of time to accomplish it. Thus, Luk 19:38 the people met him with praises; and thus with delight doth the sinner welcome him to his soul, in all the riches of his love and grace, and cry with a transport of affection, “Come in, dear Lord, to me.” We have blessed you out of the house of the Lord; we, the ministers of the gospel of Jesus, declare to you, who believe in and praise him, that ye are blessed of him; we congratulate your happy lot, and ceaseless add our prayers to yours, that every day we may abound yet more and more, and receive increasingly, out of his fulness, all blessings in time and in eternity: in answer to this prayer and sacred benediction, the people, acknowledging their infinite obligations, reply, God is the Lord, the faithful, gracious, ever-living, and ever-loving God, which hath shewed us light; and hath shined on the face of his anointed Jesus, and on us through him, with beams of mercy and grace; therefore are we bound to render the returns of gratitude: bind the sacrifice with cords, even unto the horns of the altar; the bodies of slain beasts indeed are no more needful, now the body of Jesus hath been once offered; but the spiritual sacrifices of prayer and praise are the well-pleasing oblation that God now accepts; and the devoted heart, offered up a living sacrifice, shall please him better than the bullock that hath horns and hoofs.
4. David closes with his own professions of his confidence in God, and his thankfulness for such an interest in his favour, exhorting every believing soul to join his grateful praises. Thou art my God, my covenant God, and therefore with heart, lip, and life, I will praise and exalt thee: and most bounden are we to follow his example. O give thanks unto the Lord, so worthy to be praised, for he is good, beyond all we can conceive, for his mercy endureth for ever, from eternity it was, and to eternity will endure; therefore praise the Lord, O my soul!
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 694
THE EXALTATION OF CHRIST A GROUND OF CONFIDENCE
Psa 118:27-28. God is the Lord which hath shewed us light. bind the sacrifice with cords, even unto the horns of the altar. Thou art my God, and I will praise thee; thou art my God, I will exalt thee.
HOWEVER plainly this psalm refers to David, we are sure that a greater than David is here. The words as applied to David, convey an exceedingly grand and important meaning. He had met with many obstacles in his advancement to the throne of Israel. Oftentimes had his life been sought by Saul: and since the death of Saul there were many formidable conspiracies against him. No sooner was he made king over Israel, than the Philistines sought, and that repeatedly, to destroy him [Note: 2Sa 5:17-18; 2Sa 5:22.]; and it was only through the special intervention of God himself that he was able to prevail against them. It appears that many other of the surrounding nations also conspired against him [Note: ver. 1012. Four times does he repeat, and, in the last, with a very expressive simile, They compassed me about.]; but through the same Almighty power he was enabled to subdue them. At last, after more than seven years opposition from all the tribes of Israel [Note: 2Sa 5:4-5.], he was firmly fixed upon the throne, and the stone which had been so long rejected of the builders, was made the head of the corner [Note: ver. 22.]. This event reflected great light upon all Gods purposes respecting him. Darkness had hung over him for a long period; but it was now dispelled; and he saw clearly these two important truths, That Gods counsel, by whomsoever opposed, shall stand; and, that they who trust in the Lord, however tried they may be, shall never be confounded.
But, as we said, a greater than David is here. It was generally acknowledged amongst the Jews themselves that David was a type of the Messiah, and that this psalm had an especial reference to Him who was in due time to sit upon the throne of David. Hence the acclamations which were used by the people on the occasion of Davids installation, were used by the Jews in reference to Christ [Note: Mat 21:9.]: and he vindicated their conduct in this particular [Note: Mat 21:16.]: and afterwards appealed to this very psalm in confirmation of his predictions respecting his rejection by them, and his subsequent elevation to the throne of David [Note: Mat 21:42.]. In like manner, after the death and resurrection of Christ, St. Peter, when he was filled with the Holy Ghost, expressly applied to Christ this very passage, and affirmed in the presence of all the Rulers and Elders of Israel that it was accomplished in the exaltation of that Jesus whom they had crucified [Note: Act 4:8; Act 4:11.].
Now in this event, the exaltation of Christ to the throne of glory, God has indeed shewed us light: and it will be a profitable subject for our meditation at this time, if we consider,
I.
The light which God has shewn us
Previous to the resurrection of Christ, all was darkness: the disciples themselves doubted whether they had not been deceived in their expectations respecting him. But from that event, and his consequent ascension to the right hand of God, we learn infallibly,
1.
The efficacy of his atonement
[Had he not risen, we might have conceived of him as a great Prophet indeed, but as nothing more than a prophet, who, like multitudes who had preceded him, sealed his doctrines with his own blood. But he had spoken of his death as a ransom to be paid for the souls of men: and how could we have known that that ransom was accepted, if his resurrection, which he himself taught his disciples to look forward to as the proof and evidence of his acceptance, had not been effected? But when we see that he did rise from the dead, and did ascend to heaven in the presence of his disciples, and did send down the Holy Spirit according to his word to bear testimony concerning him, there is no room left for doubt: we are perfectly sure that his offering was accepted of the Father, and that by his obedience unto death he has wrought out eternal redemption for us [Note: Rom 1:4; Rom 8:34.].]
2.
The sufficiency of his grace
[Even when our blessed Lord was on earth, the whole creation, animate and inanimate, terrestrial and infernal, were obedient to his will: how much more therefore, now that he is exalted to the right hand of the Majesty on high, and has all fulness treasured up in him for the benefit of his people, must he be able to do all things which we call upon him for! If he says, as he did to St. Paul, My grace is sufficient for thee, we may safely adopt St. Pauls language, and say, I can do all things through Christ who strengtheneth me. If all enemies are put under his feet, they shall assuredly be put under ours also: even Satan himself shall be bruised under our feet shortly.]
3.
The excellency of his salvation
[Behold what has taken place with respect to him! He is exalted to the throne of God, and possessed of all the glory which he had with the Father before the worlds were made. The same glory is reserved for us also [Note: Luk 22:29.], and a participation of that very throne which his Father has given to him [Note: Rev 3:21.]. Believer, contemplate all the glory and felicity of your exalted Head; and then see what is prepared for all his members: your body shall be like unto his glorious body; your soul shall be transformed into his perfect image; and all the glory which his Father has given him, shall be your inalienable and everlasting inheritance [Note: Joh 17:22. 1Pe 1:4.].]
What a glorious light is this! Let it lead us to contemplate,
II.
The returns which it calls for at our hands
Surely such discoveries as are here made to us should call forth our devoutest affections: they should lead us,
1.
To surrender up ourselves entirely to God
[The sacrifices which David and Solomon offered unto God were almost without number [Note: 1Ch 29:21. 1Ki 8:62-63.]: but the sacrifice of a broken and contrite spirit, or of a devout and grateful heart, outweighs them all [Note: Psa 50:13-14; Psa 51:16-17.]. Whether the sacrifices were ever bound to the horns of the altar, we are not informed: but sure enough our hearts need to be bound; for they are ever ready to start aside as a broken bow, and to backslide from God as a backsliding heifer: and we should labour incessantly to say with David, O God, my heart is fixed, my heart is fixed; I will sing and give praise. The example of Abraham may assist us in this particular. The offering of his son was a dark dispensation: but, when God arrested the arm of Abraham, and forbad him to inflict the fatal wound, a light beamed in upon his soul; he saw a risen Saviour presented to him under the image of his restored son: and instantly he took the ram which was caught in the thicket, and offered him up for burnt-offering in the stead of his son [Note: Gen 22:13.]. Let the sight of a risen Saviour operate in like manner upon us; let us take the offering which all of us have at hand, and which we know will be pleasing to the Lord, even the offering of a free heart, and let us present it a living sacrifice to God, as our reasonable and most delightful service [Note: Rom 12:1. with Heb 13:15.].]
2.
To rejoice and glory in God as our portion for ever
[Like Paul, we may say of Christ, He has loved me, and given himself for me. Indeed, without this appropriation of God and his blessings to our own souls, we can never attain to a joyful and thankful spirit: but it is the privilege of every believer to say of Christ, He is my friend, He is my beloved. God approves of this language, by whomsoever used, provided only it be used in sincerity and truth; Thou art my God, and I will praise thee; thou art my God, I will exalt thee. If under the Old Testament, believers could say, My beloved is mine, and I am his, much more may we regard him as the strength of our heart, and our portion for ever.]
Address
1.
To those who are yet in darkness
[Long was the night with which David was enclosed, insomuch that he sometimes feared he should one day perish by the hands of Saul: yet at last the day dawned upon him, and God shewed him light. Dark also were the dispensations towards our blessed Lord, till in his resurrection and ascension the true light was made to shine. Let not any of us then indulge desponding fears: let us know assuredly, that the counsel of God shall stand, and that they who trust in him shall never be confounded. Indeed even in our darkness the Lord will be a light unto us; and soon our light shall rise in obscurity, and our darkness be as the noon-day.
2.
To those who have been brought out of darkness into Gods marvellous light
[Happy, happy ye, who behold a risen Saviour, and see the fulness which ye have in him! Ye may be sweetly assured, that, as he is able, so also he is engaged, to save your souls to the uttermost, seeing he ever liveth to make intercession for you. But let this light have its proper influence upon your minds. Walk as children of the light and of the day: yea, walk in the light, as he is in the light. If you do indeed behold the glory of God in the face of Jesus Christ, it is God the Lord who hath shewn it to you; and ye, as his peculiar people, are called to shew forth his praises [Note: 1Pe 2:9.]. Do this then in the way before prescribed: give up yourselves wholly unto him; and take him as your only, your everlasting, portion.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
What is meant by binding the sacrifice, is not so generally understood; for no part of scripture explains it. And certain it is that Jesus, the one, and the only one glorious sacrifice, needed no binding; for his undertaking was perfectly voluntary. Perhaps it might mean, (for no doubt the allusion is to him) the engagement which Jesus, as the Head of his church, entered into, in covenant transactions before all worlds; that he should be led, and as such, bound, as a lamb to the slaughter. Lo I come (saith he) to do thy will, O God! Isa 53:7 ; Psa 40:7-8 . In beholding Jesus thus engaged, let us follow him, present our bodies a living sacrifice, holy, acceptable to God, which is our reasonable service, Rom 12:1 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 118:27 God [is] the LORD, which hath shewed us light: bind the sacrifice with cords, [even] unto the horns of the altar.
Ver. 27. God is the Lord who hath showed us light ] By giving us “the light of the knowledge of the glory of God in the face of Jesus Christ,” 2Co 4:6 , he “hath brought us out of darkness into his marvellous light,” 1Pe 2:9 .
Bind the sacrifice with cords GOD. Hebrew El. App-4.
Bind. Hebrew. ‘asar, to bind, or join. Here, in its idiomatic usage, to join, so as to make ready (Gen 46:29. Exo 14:6. 1Ki 18:44. 2Ki 9:21), or begin (1Ki 20:14. 2Ch 13:3).
sacrifice. Hebrew. hag = a feast, or festal [sacrifice]. See note on Exo 23:18, and compare Exo 5:1; Exo 12:14; Exo 23:14. Lev 23:39, Lev 23:41. Num 29:12. Deu 16:15. Zec 14:16, Zec 14:18, Zec 14:19.
cords = wreaths, or garlands, as in Exo 28:14, Exo 28:22, Exo 28:24, Exo 28:25; Exo 39:15, Exo 39:17, Exo 39:18.
even unto. Hebrew. ‘ad = up to or during: i.e. even until [it is consummated at] the horns of the altar. ‘Ad denotes progression in time. Translate: “Make ready the festal sacrifice with garlands until [it is consummated at] the horns of the altar. “Compare Act 14:13. There is nothing about “to the altar” here.
Psa 118:27
Psa 118:27
“Jehovah is God, and he hath given us light:
Bind the sacrifice with cords, even unto the horns of the altar.”
These continue to be the words either of the priests or the singers under their direction. What is indicated is the acceptance of King David’s sacrifice. It is such a large one that it will not lie upon the altar, as normally, but it will have to be bound with cords, using the horns of the altar to secure it.
E.M. Zerr:
Psa 118:27. For the peculiar meanings of God and Lord see the comments at Psa 86:12. When anything is bound it is secure. As a figure, indicating the steadfastness of his devotions to God, the Psalmist bids the sacrifices to be fastened to the altar with cords.
God: 1Ki 18:21, 1Ki 18:39
showed: Psa 18:28, Psa 37:6, Est 8:16, Isa 9:2, Isa 60:1, Mic 7:9, Mal 4:2, Joh 8:12, 1Pe 2:9
bind: Psa 51:18, Psa 51:19, 1Ki 8:63, 1Ki 8:64, 1Ch 29:21, Heb 13:15
the horns: Exo 27:2, Exo 38:2
Reciprocal: Gen 1:3 – Let Gen 22:9 – bound Lev 4:7 – the horns 1Ki 1:50 – caught Psa 26:7 – That Psa 66:13 – go into Eze 43:15 – four horns Joh 18:12 – bound
Psa 118:27. God is the Lord God hath proved himself to be the Lord Jehovah, by the accomplishment of his promises: see the notes on Exo 6:2-3. Or, as it is in the margin, the Lord, or Jehovah, is God, as was said upon another solemn occasion, 1Ki 18:39. Or, is the mighty God, as this name of God, , 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 Exo 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.
118:27 God [is] the LORD, which hath shewed us {o} light: bind the sacrifice with cords, [even] unto the horns of the altar.
(o) Because he has restored us from darkness to light, we will offer sacrifices and praises to him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes