Psalm 118:24

This is the day which the LORD hath made; we will rejoice and be glad in it.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(24) This is the day.—Either the festival for which the psalm was composed (Feast of Tabernacles?) or more generally the day of triumph won by Jehovah, as in preceding verse.

Benson Commentary

Psalm 118:24-25. 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, Psalm 118:19; 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.

Matthew Henry's Concise Commentary

118:22,23, may refer to David's preferment; but principally to Christ. 1. His humiliation; he is the Stone which the builders refused: they would go on in their building without him. This proved the ruin of those who thus made light of him. Rejecters of Christ are rejected of God. 2. His exaltation; he is the chief Cornerstone in the foundation. He is the chief Top-stone, in whom the building is completed, who must, in all things, have the pre-eminence. Christ's name is Wonderful; and the redemption he wrought out is the most amazing of all God's wondrous works. We will rejoice and be glad in the Lord's day; not only that such a day is appointed, but in the occasion of it, Christ's becoming the Head. Sabbath days ought to be rejoicing days, then they are to us as the days of heaven. Let this Saviour be my Saviour, my Ruler. Let my soul prosper and be in health, in that peace and righteousness which his government brings. Let me have victory over the lusts that war against my soul; and let Divine grace subdue my heart. The duty which the Lord has made, brings light with it, true light. The duty this privilege calls for, is here set forth; the sacrifices we are to offer to God in gratitude for redeeming love, are ourselves; not to be slain upon the altar, but living sacrifices, to be bound to the altar; spiritual sacrifices of prayer and praise, in which our hearts must be engaged. The psalmist praises God, and calls upon all about him to give thanks to God for the glad tidings of great joy to all people, that there is a Redeemer, even Christ the Lord. In him the covenant of grace is made sure and everlasting.

Barnes' Notes on the Bible

This is the day which the Lord hath made - As if it were a new day, made for this very occasion; a day which the writer of the psalm did not expect to see, and which seemed therefore to have been created out of the ordinary course, and added to the other days. He was in danger of death; his days were likely to be cut off and ended, so that he should see no more. But God had spared him, and added this joyous day to his life; and it was meet that for this he should be praised. It was so full of joy, so unexpected, so bright, so cheerful, that it appeared to be a new day coming fresh from the hand of the Almighty, unlike the other days of the year. So the Sabbath - the day that commemorates the resurrection of the Redeemer - is God's day. He claims it. He seems to have made it anew for man. Amidst the other days of the week - in a world where the ordinary days are filled up with so much of earth, so much toil, trouble, care, vexation, vanity, wickedness - it seems like one of the days that God made when he first made the world; before sin and sorrow entered; when all was calm, serene, happy. The Sabbath is so calm, so bright, so cheerful, so benign in its influence; it is so full of pleasant and holy associations and reminiscences, that it seems to be a day fresh from the hand of God, unlike the other days of the week, and made especially, as if by a new act of creation, for the good of mankind. So when a man is raised up from sickness - from the borders of the grave - it seems to be a new life given to him. Each day, week, month, year that he may live, is so much added to his life, as if it were created anew for this very purpose. He should, therefore, regard it not as his own, but as so much given to him by the special mercy and providence of God - as if added on to his life. Compare Isaiah 38:5.

We will rejoice and be glad in it - The psalmist, and all who united with him in his thanksgivings. So the Christian Sabbath. It is a day of joy - all joy, and no sorrow. It is a day to be happy in; a day of rest; a day, when the cares and toils of life are suspended; a day, when we are no longer harassed with those things which vex us in the worldliness of the week; a day, when we think of God, of redemption, of hope, of heaven. The Sabbath should be a day of joy, and not of gloom; it would be the happiest of all days to weary and jaded people everywhere, if they observed it aright. In a world of toil and sorrow, it is among the richest of God's blessings to people; it strengthens, refreshes, and cheers the heart of burdened and sorrowful man here; it lifts the soul to joyous contemplation of that eternal Sabbath where wearisome toll and sorrow shall be no more.

Jamieson-Fausset-Brown Bible Commentary

24. This is the day—or period distinguished by God's favor of all others.

Matthew Poole's Commentary

Made; either created, or exalted and glorified, as this word is used, 1 Samuel 12:6, or sanctified by his glorious presence and work, and by his appointment, as a time or season never to be forgotten, but to be observed with great thankfulness and rejoicing, as it follows.

Gill's Exposition of the Entire Bible

This is the day which the Lord hath made,.... Famous and remarkable for the above events. Meaning either the day of Christ's entrance into Jerusalem, in order to be delivered up to the Jews, and suffer and die in the place of his people; to which the following words agree: or the day of his resurrection (g) from the dead; when God gave him glory, and was matter of joy to those for whose justification he rose; or the Lord's day, kept in commemoration of it: or rather the whole Gospel dispensation, made a bright day by the sun of righteousness; and which is the now present day of salvation;

we will rejoice and be glad in it; because of the blessings of grace, peace, pardon, righteousness, and salvation, which came through the humiliation and exaltation of Christ, and are published in the everlasting Gospel. The Targum is,

"this day the Lord hath made, said the builders; let us rejoice and be glad in it, said the sons of Jesse.''

(g) So Suidas in voce which he observes fell on March 25.

Geneva Study Bible

This is the {l} day which the LORD hath made; we will rejoice and be glad in it.

(l) In which God has shown chiefly his mercy, by appointing me king and delivering his Church.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

24. To Jehovah alone we owe this day of national rejoicing. Cp. Isaiah 25:9. “There was exceeding great gladness” is the description of the festival in Nehemiah 8:17.

in it] Or, in Him. Cp. Psalm 32:11.

Pulpit Commentary

Verse 24. - This is the day which the Lord hath made. The thanksgiving day is one which has been fore-ordained of God, and brought into existence by him for a special purpose. We will therefore carry out God's purpose, and rejoice and be glad in it. Psalm 118:24

Keil and Delitzsch Biblical Commentary on the Old Testament

The gates of the Temple are called gates of righteousness because they are the entrance to the place of the mutual intercourse between God and His church in accordance with the order of salvation. First the "gates" are spoken of, and then the one "gate," the principal entrance. Those entering in must be "righteous ones;" only conformity with a divine loving will gives the right to enter. With reference to the formation of the conclusion Psalm 118:19, vid., Ew. 347, b. In the Temple-building Israel has before it a reflection of that which, being freed from the punishment it had had to endure, it is become through the mercy of its God. With the exultation of the multitude over the happy beginning of the rebuilding there was mingled, at the laying of the foundation-stone, the loud weeping of many of the grey-headed priests. Levites, and heads of the tribes who had also seen the first Temple (Ezra 3:12.). It was the troublous character of the present which made them thus sad in spirit; the consideration of the depressing circumstances of the time, the incongruity of which weighed so heavily upon their soul in connection with the remembrance of the former Temple, that memorably glorious monument of the royal power of David and Solomon.

(Note: Kurtz, in combating our interpretation, reduces the number of the weeping ones to "some few," but the narrative says the very opposite.)

And even further on there towered aloft before Zerubbabel, the leader of the building, a great mountain; gigantic difficulties and hindrances arose between the powerlessness of the present position of Zerubbabel and the completion of the building of the Temple, which had it is true been begun, but was impeded. This mountain God has made into a plain, and qualified Zerubbabel to bring forth the top and key-stone (האבן הראשׁה) out of its past concealment, and thus to complete the building, which is now consecrated amidst a loud outburst of incessant shouts of joy (Zechariah 4:7). Psalm 118:22 points back to that disheartened disdain of the small troubles beginning which was at work among the builders (Ezra 3:10) at the laying of the foundation-stone, and then further at the interruption of the buidling. That rejected (disdained) corner-stone is nevertheless become ראשׁ פּנּהּ, i.e., the head-stone of the corner (Job 38:6), which being laid upon the corner, supports and protects the stately edifice - an emblem of the power and dignity to which Israel has attained in the midst of the peoples out of deep humiliation.

In connection with this only indirect reference of the assertion to Israel we avoid the question - perplexing in connection with the direct reference to the people despised by the heathen - how can the heathen be called "the builders?" Kurtz answers: "For the building which the heathen world considers it to be its life's mission and its mission in history to rear, viz., the Babel-tower of worldly power and worldly glory, they have neither been able nor willing to make use of Israel...." But this conjunction of ideas is devoid of scriptural support and without historical reality; for the empire of the world has set just as much value, according to political relations, upon the incorporation of Israel as upon that of every other people. Further, if what is meant is Israel's own despising of the small beginning of a new ear that is dawning, it is then better explained as in connection with the reference of the declaration to Jesus the Christ in Matthew 21:42-44; Mark 12:10., Acts 4:11 (ὑφ ̓ ὑμῶν τῶν οἰκοδομούντων), 1 Peter 2:7, the builders are the chiefs and members of Israel itself, and not the heathen. From 1 Peter 2:6; Romans 9:33, we see how this reference to Christ is brought about, viz., by means of Isaiah 28:16, where Jahve says: Behold I am He who hath laid in Zion a stone, a stone of trial, a precious corner-stone of well-founded founding - whoever believeth shall not totter. In the light of this Messianic prophecy of Isaiah Psa 118:22 of our Psalm also comes to have a Messianic meaning, which is warranted by the fact, that the history of Israel is recapitulated and culminates in the history of Christ; or, according to John 2:19-21 (cf. Zechariah 6:12.), still more accurately by the fact, that He who in His state of humiliation is the despised and rejected One is become in His state of glorification the eternal glorious Temple in which dwelleth all the fulness of the Godhead bodily, and is united with humanity which has been once for all atoned for. In the joy of the church at the Temple of the body of Christ which arose after the three days of burial, the joy which is here typically expressed in the words: "From with Jahve, i.e., by the might which dwells with Him, is this come to pass, wonderful is it become (has it been carried out) in our eyes," therefore received its fulfilment. It is not נפלאת but נפלאת, like הבאת in Genesis 33:11, קראת from קרא equals קרה in Deuteronomy 31:29; Jeremiah 44:23, קראת from קרא, to call, Isaiah 7:14. We can hear Isaiah 25:9 sounding through this passage, as above in Psalm 118:19., Isaiah 26:1. The God of Israel has given this turn, so full of glory for His people, to the history.

(Note: The verse, "This is the day which the Lord hath made," etc., was, according to Chrysostom, an ancient hypophon of the church. It has a glorious history.)

He is able now to plead for more distant salvation and prosperity with all the more fervent confidence. אנּא (six times אנּה) is, as in every other instance (vid., on Psalm 116:4), Milra. הושׁיעה is accented regularly on the penult., and draws the following נא towards itself by means of Dag. forte conj.; הצליחה on the other hand is Milra according to the Masora and other ancient testimonies, and נא is not dageshed, without Norzi being able to state any reason for this different accentuation. After this watchword of prayer of the thanksgiving feast, in Psalm 118:26 those who receive them bless those who are coming (הבּא with Dech) in the name of Jahve, i.e., bid them welcome in His name.

The expression "from the house of Jahve," like "from the fountain of Israel" in Psalm 68:27, is equivalent to, ye who belong to His house and to the church congregated around it. In the mouth of the people welcoming Jesus as the Messiah, Hoosanna' was a "God save the king" (vid., on Psalm 20:10); they scattered palm branches at the same time, like the lulabs at the joyous cry of the Feast of Tabernacles, and saluted Him with the cry, "Blessed is He who cometh in the name of the Lord," as being the longed-for guest of the Feast (Matthew 21:9). According to the Midrash, in Psalm 118:26 it is the people of Jerusalem who thus greet the pilgrims. In the original sense of the Psalm, however, it is the body of Levites and priests above on the Temple-hill who thus receive the congregation that has come up. The many animals for sacrifice which they brought with them are enumerated in Ezra 6:17. On the ground of the fact that Jahve has proved Himself to be אל, the absolutely mighty One, by having granted light to His people, viz., loving-kindness, liberty, and joy, there then issues forth the ejaculation, "Bind the sacrifice," etc. The lxx renders συστήσασθε ἑορτὴν ἐν τοῖς πυκάζουσιν, which is reproduced by the Psalterium Romanum: constituite diem solemnem in confrequentationibus, as Eusebius, Theodoret, and Chrysostom (although the last waveringly) also interpret it; on the other hand, it is rendered by the psalterium Gallicum: in condensis, as Apollinaris and Jerome (in frondosis) also understand it. But much as Luther's version, which follows the latter interpretation, "Adorn the feast with green branches even to the horns of the altar," accords with our German taste, it is still untenable; for אסר cannot signify to encircle with garlands and the like, nor would it be altogether suited to חג in this signification.

(Note: Symmachus has felt this, for instead of συστήσασθε ἑορτὴν ἐν τοῖς πυκάζουσιν (in condensis) of the lxx, he renders it, transposing the notions, συνδήσατε ἐν πανηγύρει πυκάσματα. Chrysostom interprets this: στεφανώματα καὶ κλάδους ἀνάψατε τῷ ναῷ, for Montfaucon, who regards this as the version of the Sexta, is in error.)

Thus then in this instance A. Lobwasser renders it comparatively more correctly, although devoid of taste: "The Lord is great and mighty of strength who lighteneth us all; fasten your bullocks to the horns beside the altar." To the horns?! So even Hitzig and others render it. But such a "binding to" is unheard of. And can אסר עד possibly signify to bind on to anything? And what would be the object of binding them to the horns of the altar? In order that they might not run away?! Hengstenberg and von Lengerke at least disconnect the words "unto the horns of the altar" from any relation to this precautionary measure, by interpreting: until it (the animal for the festal sacrifice) is raised upon the horns of the altar and sacrificed. But how much is then imputed to these words! No indeed, חג denotes the animals for the feast-offering, and there was so vast a number of these (according to Ezra loc. cit. seven hundred and twelve) that the whole space of the court of the priests was full of them, and the binding of them consequently had to go on as far as to the horns of the altar. Ainsworth (1627) correctly renders: "unto the hornes, that is, all the Court over, untill you come even to the hornes of the altar, intending hereby many sacrifices or boughs." The meaning of the call is therefore: Bring your hecatombs and make them ready for sacrifice.

(Note: In the language of the Jewish ritual Isru-chag is become the name of the after-feast day which follows the last day of the feast. Psalm 118 is the customary Psalm for the Isru-chag of all מועדים.)

The words "unto (as far as) the horns of the altar" have the principal accent. In v. 28 (cf. Exodus 15:2) the festal procession replies in accordance with the character of the feast, and then the Psalm closes, in correspondence with its beginning, with a Hodu in which all voices join.