Psalm 118:27

God is the LORD, which hath shewed us light: bind the sacrifice with cords, even unto the horns of the altar.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(27) Shewed us light . . .—Whether this is literal or figurative is difficult to decide. If literal, it may be a repetition of Psalm 118:24; or if there is a particular reference in this psalm to the Feast of Tabernacles, Mr. Burgess’s 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 (Numbers 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.

Benson Commentary

Psalm 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 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, אל, 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.”

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

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

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

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

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

Jamieson-Fausset-Brown Bible Commentary

27-29. showed us light—or favor (Ps 27:1; 97:11). With the sacrificial victim brought bound to the altar is united the more spiritual offering of praise (Ps 50:14, 23), expressed in the terms with which the Psalm opened.

Matthew Poole's Commentary

God is the Lord; God hath proved himself to be the Lord Jehovah by the accomplishment of his promises. See Poole "Exodus 6:3". Or, the Lord or Jehovah is God, as it was said upon another solemn occasion and appearance of God, 1 Kings 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, Isaiah 42:6 John 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, John 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, Psalm 118:28, may be the words of David unto the priests, who had now blessed him in God’s name, Psalm 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 Exodus 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 Exodus 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, Psalm 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 David’s words to his servants to go and bring one of his beasts to be offered to God in his name.

Gill's Exposition of the Entire Bible

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

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

"adorn the feast with leaves;''

and others,

"bind on the feast day branches,''

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

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

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

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 (Exodus 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 (Exodus 13:21; cp. Nehemiah 9:12; Nehemiah 9:19); and to the priestly blessing (Numbers 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 (Leviticus 4:7; 1 Kings 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 (συστήσασθε ἑορτὴν ἐν τοῖς πυκάζουσιν), Symm. (συνδήσατε ἐν πανηγύρει πυκάσματα) and Jerome (frequentate sollemnitatem in fronduosis) explain the word rendered ‘cords’ above to mean ‘thick boughs’ (cp. Ezekiel 19:11, and the use of the cognate adj. in Leviticus 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.

Pulpit Commentary

Verse 27. - God is the Lord, which hath showed us light. Having received the priestly benediction, the processionists resume their strain. They have entered within the courts; they are approaching the altar of sacrifice; they have brought their offering. "Jehovah," they say, "is God, and hath given us light" (see the Revised Version). That is, he has enlightened our spirits to see and acknowledge his mercies; or, perhaps, he has led us, as he did the people, by a pillar of fire in the wilderness; and now we stand before the altar with our offering - receive it at our hands, ye priests-and bind the sacrifice with cords, even unto the horns of the altar. So shalt the act of thanksgiving be complete, and the solemn service ended. The fanciful exposition of Luther, lately revived by Professor Cheyne, will scarcely approve itself to critics generally. Psalm 118:27

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.