TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 118:19–29. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here an illustrious prophecy of the humiliation and exaltation of our Lord Jesus, his sufferings, and the glory that should follow. Peter thus applies it directly to the chief priests and scribes, and none of them could charge him with misapplying it, Act 4:11. Now observe here,
I.The preface with which this precious prophecy is introduced, Psa 118:19-21.
1.The psalmist desires admission into the sanctuary of God, there to celebrate the glory of him that cometh in the name of the Lord: Open to me the gates of righteousness. So the temple-gates are called, because they were shut against the uncircumcised, and forbade the stranger to come nigh, as the sacrifices there offered are called sacrifices of righteousness. Those that would enter into communion with God in holy ordinances must become humble suitors to God for admission. And when the gates of righteousness are opened to us we must go into them, must enter into the holiest, as far as we have leave, and praise the Lord. Our business within God's gates is to praise God; therefore we should long till the gates of heaven be opened to us, that we may go into them to dwell in God's house above, where we shall be still praising him.
2.He sees admission granted him (Psa 118:20): This is the gate of the Lord, the gate of his appointing, into which the righteous shall enter; as if he had said, "The gate you knocked at is opened, and you are welcome. Knock, and it shall be opened unto you." Some by this gate understand Christ, by whom we are taken into fellowship with God and our praises are accepted; he is the way; there is no coming to the Father but by him (Joh 14:6), he is the door of the sheep (Joh 10:9); he is the gate of the temple, by whom, and by whom only, the righteous, and they only, shall enter, and come into God's righteousness, as the expression is, Psa 69:27. The psalmist triumphs in the discovery that the gate of righteousness, which had been so long shut, and so long knocked at, was now at length opened.
3.He promises to give thanks to God for this favour (Psa 118:21): I will praise thee. Those that saw Christ's day at so great a distance saw cause to praise God for the prospect; for in him they saw that God had heard them, had heard the prayers of the Old Testament saints for the coming of the Messiah, and would be their salvation.
II.The prophecy itself, Psa 118:22, Psa 118:23.
This may have some reference to David's preferment; he was the stone which Saul and his courtiers rejected, but was by the wonderful providence of God advanced to be the headstone of the building. But its principal reference is to Christ; and here we have,
1.His humiliation. He is the stone which the builders refused; he is the stone cut out of the mountain without hands, Dan 2:34. He is a stone, not only for strength, and firmness, and duration, but for life, in the building of the spiritual temple; and yet a precious stone (Pe1 2:6), for the foundation of the gospel-church must be sapphires, Isa 54:11. This stone was rejected by the builders, by the rulers and people of the Jews (Act 4:8, Act 4:10, Act 4:11); they refused to own him as the stone, the Messiah promised; they would not build their faith upon him nor join themselves to him; they would make no use of him, but go on in their building without him; they denied him in the presence of Pilate (Act 3:13) when they said, We have no king but Caesar. They trampled upon this stone, threw it among the rubbish out of the city; nay, they stumbled at it. This was a disgrace to Christ, but it proved the ruin of those that thus made light of him. Rejecters of Christ are rejected of God.
2.His exaltation. He has become the headstone of the corner; he is advanced to the highest degree both of honour and usefulness, to be above all, and all in all. He is the chief corner-stone in the foundation, in whom Jew and Gentile are united, that they may be built up one holy house. He is the chief top-stone in the corner, in whom the building is completed, and who must in all things have the pre-eminence, as the author and finisher of our faith. Thus highly has God exalted him, because he humbled himself; and we, in compliance with God's design, must make him the foundation of our hope, the centre of our unity, and the end of our living. To me to live is Christ.
3.The hand of God in all this: This is the Lord's doing; it is from the Lord; it is with the Lord; it is the product of his counsel; it is his contrivance. Both the humiliation and the exaltation of the Lord Jesus were his work, Act 2:23; Act 4:27, Act 4:28. He sent him, sealed him; his hand went with him throughout his whole undertaking, and from first to last he did his Father's will; and this ought to be marvellous in our eyes. Christ's name is Wonderful; and the redemption he wrought out is the most amazing of all God's works of wonder; it is what the angels desire to look into, and will be admiring to eternity; much more ought we to admire it, who owe our all to it. Without controversy, great is the mystery of godliness.
III.The joy wherewith it is entertained and the acclamations which attend this prediction.
1.Let the day be solemnized to the honour of God with great joy (Psa 118:24): This is the day the Lord has made. The whole time of the gospel-dispensation, that accepted time, that day of salvation, is what the Lord has made so; it is a continual feast, which ought to be kept with joy. Or it may very fitly be understood of the Christian sabbath, which we sanctify in remembrance of Christ's resurrection, when the rejected stone began to be exalted; and so,
(1.)Here is the doctrine of the Christian sabbath: It is the day which the Lord has made, has made remarkable, made holy, has distinguished from other days; he has made it for man: it is therefore called the Lord's day, for it bears his image and superscription.
(2.)The duty of the sabbath, the work of the day that is to be done in his day: We will rejoice and be glad in it, not only in the institution of the day, that there is such a day appointed, but in the occasion of it, Christ's becoming the head of the corner. This we ought to rejoice in both as his honour and our advantage. Sabbath days must be rejoicing days, and then they are to us as the days of heaven. See what a good Master we serve, who, having instituted a day for his service, appoints it to be spent in holy joy.
2.Let the exalted Redeemer be met, and attended, with joyful hosannas, Psa 118:25, Psa 118:26.
(1.)Let him have the acclamations of the people, as is usual at the inauguration of a prince. Let every one of his loyal subjects shout for joy, Save now, I beseech thee, O Lord! This is like Vivat rex - Long live the king, and expresses a hearty joy for his accession to the crown, an entire satisfaction in his government, and a zealous affection to the interests and honour of it. Hosanna signifies, Save now, I beseech thee. [1.] "Lord, save me, I beseech thee; let this Saviour be my Saviour, and, in order to that, my ruler; let me be taken under his protection and owned as one of his willing subjects. His enemies are my enemies; Lord, I beseech thee, save me from them. Send me an interest in that prosperity which his kingdom brings with it to all those that entertain it. Let my soul prosper and be in health, in that peace and righteousness which his government brings, Psa 72:3. Let me have victory over those lusts that war against my soul, and let divine grace go on in my heart conquering and to conquer." [2.] "Lord, preserve him, I beseech thee, even the Saviour himself, and send him prosperity in all his undertakings; give success to his gospel, and let it be mighty, through God, to the pulling down of strong-holds and reducing souls to their allegiance to him. Let his name be sanctified, his kingdom come, his will be done." Thus let prayer be made for him continually, Psa 72:15. On the Lord's day, when we rejoice and are glad in his kingdom, we must pray for the advancement of it more and more, and its establishment upon the ruins of the devil's kingdom. When Christ made his public entry into Jerusalem he was thus met by his well-wishers (Mat 21:9): Hosanna to the Son of David; long live King Jesus; let him reign for ever.
(2.)Let the priests, the Lord's ministers, do their part in this great solemnity, Psa 118:26.
[1.]Let them bless the prince with their praises: Blessed is he that cometh in the name of the Lord. Jesus Christ is he that cometh - ho erchomenos, he that was to come and is yet to come again, Rev 1:8. He comes in the name of the Lord, with a commission from him, to act for him, to do his will and to seek his glory; and therefore we must say, Blessed be he that cometh; we must rejoice that he has come; we must speak well of him, admire him, and esteem him highly, as one we are eternally obliged to, call him blessed Jesus, blessed for ever, Psa 45:2. We must bid him welcome into our hearts, saying, "Come in, thou blessed of the Lord; come in by thy grace and Spirit, and take possession of me for thy own." We must bless his faithful ministers that come in his name, and receive them for his sake, Isa 52:7; Joh 13:20. We must pray for the enlargement and edification of his church, for the ripening of things for his second coming, and then that he who has said, Surely I come quickly, would even so come.
[2.]Let them bless the people with their prayers: We have blessed you out of the house of the Lord. Christ's ministers are not only warranted, but appointed to pronounce a blessing, in his name, upon all his loyal subjects that love him and his government in sincerity, Eph 6:24. We assure you that in and through Jesus Christ you are blessed; for he came to bless you. "You are blessed out of the house of the Lord, that is, with spiritual blessings in heavenly places (Eph 1:3), and therefore have reason to bless him who has thus blessed you."
3.Let sacrifices of thanksgiving be offered to his honour who offered for us the great atoning sacrifice, Psa 118:27. Here is,
(1.)The privilege we enjoy by Jesus Christ: God is the Lord who has shown us light. God is Jehovah, is known by that name, a God performing what he has promised and perfecting what he has begun, Exo 6:3. He has shown us light, that is, he has given us the knowledge of himself and his will. He has shined upon us (so some); he has favoured us, and lifted up upon us the light of his countenance; he has given us occasion for joy and rejoicing, which is light to the soul, by giving us a prospect of everlasting light in heaven. The day which the Lord has made brings light with it, true light.
(2.)The duty which this privilege calls for: Bind the sacrifice with cords, that, being killed, the blood of it may be sprinkled upon the horns of the altar, according to the law; or perhaps it was the custom (though we read not of it elsewhere) to bind the sacrifice to the horns of the altar while things were getting ready for the slaying of it. Or this 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 living sacrifices (Rom 12:1), to be bound to the altar, spiritual sacrifices of prayer and praise, in which our hearts must be fixed and engaged, as the sacrifice was bound with cords to the horns of the altar, not to start back.
4.The psalmist concludes with his own thankful acknowledgments of divine grace, in which he calls upon others to join with him, Psa 118:28, Psa 118:29. (1.) He will praise God himself, and endeavour to exalt him in his own heart and in the hearts of others, and this because of his covenant-relation to him and interest in him: "Thou art my God, on whom I depend, and to whom I am devoted, who ownest me and art owned by me; and therefore I will praise thee." (2.) He will have all about him to give thanks to God for these glad tidings of great joy to all people, that there is a Redeemer, even Christ the Lord. In him it is that God is good to man and that his mercy endures for ever; in him the covenant of grace is made, and in him it is made sure, made good, and made an everlasting covenant. He concludes this psalm as he began it (Psa 118:1), for God's glory must be the Alpha and Omega, the beginning and the end, of all our addresses to him. Hallowed by thy name, and thine is the glory. And this fitly closes a prophecy of Christ. The angels give thanks for man's redemption. Glory to God in the highest (Luk 2:14), for there is on earth peace, to which we must echo with our hosannas, as they did, Luk 19:38. Peace in heaven to us through Christ, and therefore glory in the highest.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
We must keep the law regarding Easter in such a way that we do not observe the fourteenth as the day of the resurrection; that day or one very close to it is the day of the passion, because the feast of the resurrection is kept on the Lord’s day. Moreover, we cannot fast on the Lord’s day; fasting on this day is what we criticize in the Manichaeans. One shows disbelief in the resurrection of Christ if he proposes a law that we fast on the day of the resurrection, since the law says that the Passover should be eaten with bitterness, that is, with sorrow because the author of our salvation was slain by humanity’s great sacrilege. On the Lord’s day the prophet bids us rejoice, saying, “This is the day that the Lord has made; let us be glad and rejoice at it.”
"This is the day which the Lord has made" [Psalm 118:24]. This man remembers that he had said in former Psalms, "Since He has inclined His ear unto me, therefore will I call upon Him as long as I live;" making mention of his old days; whence he now says, "This is the day which the Lord has made;" that is, wherein He has given me Salvation. This is the day whereof He said, "In an acceptable time have I heard you, and in a day of Salvation have I helped you;" [Isaiah 49:8] that is, a day wherein He, the Mediator, has become the head Stone of the corner. "Let us rejoice," therefore, "and be glad in Him."
This is the day that the Lord has made.
“And he summoned the twelve,” the text says. After the long centuries of dreadful night, the eternal day, our Christ, shone forth. The world had long awaited the splendor of his dawning. In the case of his twelve apostles he desired to signify the twelve hours of this day. The blessed psalmist saw this day in spirit when he sang, “This is the day that the Lord has made; let us be glad and rejoice in it.” Consequently, the apostle, too, calls the believers children of light and of faith: “You are children of the light and children of the day.”
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Summary
Psalm 118:24 stands as a profound declaration of God's absolute sovereignty over the passage of time and an exhilarating summons to His people. It asserts that every single day is not a random occurrence but a deliberate and purposeful creation of the Lord, orchestrated by His divine will. This foundational truth serves as a powerful impetus for believers to actively embrace and express exultant joy and deep gratitude, recognizing God's intentional hand in orchestrating each moment and inviting a response of gladness rooted in His enduring faithfulness, benevolent provision, and ultimate triumph.
Context
Literary Context
Psalm 118 culminates the "Egyptian Hallel" (Psalms 113-118), a collection of psalms traditionally sung during major Jewish festivals like Passover, Sukkot (Feast of Tabernacles), and Hanukkah. This psalm functions as a communal song of thanksgiving, celebrating God's steadfast love (hesed) and miraculous deliverance. The immediate preceding verses are highly significant, particularly Psalm 118:22-23, which speak of "the stone which the builders rejected" becoming "the head of the corner." This imagery of a despised stone achieving ultimate prominence transitions directly into the jubilant celebration of "this day," strongly suggesting a divinely orchestrated, triumphant event that vindicates God's chosen one or people. The psalm progresses from a personal cry of distress and national peril to a powerful crescendo of praise for God's saving power, culminating in a fervent call to enter the Lord's gates with thanksgiving and a declaration of His enduring goodness.
Historical & Cultural Context
The broader historical backdrop for the Egyptian Hallel is the Exodus, recalling God's mighty acts of liberation that freed Israel from bondage in Egypt. This context imbues Psalm 118 with themes of divine intervention, national identity, and miraculous deliverance from overwhelming foes. The imagery of "the stone which the builders rejected" could allude to Israel's experiences of being marginalized or despised by surrounding nations, yet being divinely chosen and elevated by God as His unique people. While "this day" could refer to a specific historical triumph (e.g., a military victory, the dedication of the Second Temple, or a festival day), it also carries broader significance, encompassing any day of God's manifest deliverance and blessing. The communal singing of this psalm during festivals fostered a collective memory of God's faithfulness and a renewed commitment to worship and trust in His ongoing providence, celebrating God's active presence in their history.
Key Themes
Psalm 118:24 profoundly contributes to several overarching themes within Psalm 118 and the broader Psalter. Divine Sovereignty is paramount, as God is explicitly declared the "maker" of "this day," emphasizing His active control over all of creation and history. This leads directly to the theme of Joy and Thanksgiving, as the appropriate human response to God's benevolent and purposeful rule is to "rejoice and be glad." The psalm also heavily features God's Enduring Hesed (Steadfast Love), a theme reiterated throughout, beginning with the opening refrain, "Oh give thanks to the LORD, for he is good; for his steadfast love endures forever!" and repeated multiple times (e.g., Psalm 118:2-4). Finally, the Messianic Foreshadowing of the rejected stone becoming the cornerstone (as powerfully articulated in Psalm 118:22) sets the stage for "this day" to be understood not just as a historical event, but as pointing to a future, ultimate day of divine triumph and salvation, fulfilled supremely in Christ.
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to be hot," this term commonly refers to a 24-hour period (from sunrise to sunset, or sunset to sunset). However, in this context, yôwm carries a deeper, more significant connotation of a divinely appointed time or occasion. It signifies a moment or period marked by God's special intervention, revelation, or accomplishment, implying purpose, divine intention, and often, a pivotal turning point in salvation history.
A primitive root meaning "to do or make, in the broadest sense and widest application." This verb denotes active, purposeful creation, doing, or accomplishment. It emphasizes God's deliberate and intentional action in bringing this specific "day" into existence. It is not a passive observation but a powerful assertion of God's sovereign will and creative power actively at work in the fabric of time and history.
A primitive root meaning "to spin round (under the influence of any violent emotion), i.e., usually rejoice." This word signifies exultant, overflowing joy, often expressed outwardly through shouting, singing, or dancing. It conveys a deep, unbridled delight that stems from a recognition of God's goodness, His acts of salvation, and His presence. It speaks to a profound, almost visceral, expression of gladness.
Verse Breakdown
"This is the day"
This emphatic declaration points to a specific, significant day. In its original context, it could refer to a day of national deliverance, a festival day, or a moment of divine vindication for Israel. The demonstrative "this" highlights its unique importance, distinguishing it from ordinary days and marking it as divinely set apart by God's hand. It sets the stage for a momentous occasion.
"which the LORD hath made"
This clause unequivocally asserts divine authorship and sovereignty over the day. The day is not a product of human effort, chance, or fate, but a deliberate creation and orchestration of Yahweh (the LORD), the covenant God of Israel. It underscores His active involvement in history and His purposeful design in bringing this specific moment into existence, revealing His intentional and powerful will.
"we will rejoice and be glad in it"
This is a communal, volitional response. It is not merely a suggestion but a determined commitment and a self-exhortation to celebrate. The double expression of joy ("rejoice and be glad," using gîyl and sâmach) intensifies the depth and totality of the desired response, indicating a profound and comprehensive delight in God's work and presence within this divinely appointed day. It is an act of the will to embrace the day with gladness, regardless of immediate circumstances, because of the Lord's hand in it.
Literary Devices
Psalm 118:24 employs several powerful literary devices that enhance its impact and meaning. The verse begins with a strong Declaration, an unequivocal statement of divine authorship: "This is the day which the LORD hath made." This declarative statement establishes the foundational truth upon which the subsequent response is built. Following this, there is a Volitional Imperative, as "we will rejoice and be glad in it" functions as a communal resolve and an exhortation to respond appropriately. This is not a passive observation but an active, willed choice to embrace joy. The use of Parallelism in "rejoice and be glad" intensifies the emphasis on the desired emotional and spiritual response, creating a sense of completeness and totality in the joy. Furthermore, the verse functions as a Climax within Psalm 118, serving as a triumphant conclusion to the narrative of God's deliverance and the vindication of the rejected stone, inviting the community to participate fully in the joy of God's ultimate victory.
Theological and Thematic Connections
Psalm 118:24 stands as a profound theological statement on God's active sovereignty over time and His benevolent purpose for humanity. It teaches that every day is a divine gift, not merely a chronological progression, and therefore warrants a response of intentional joy and gratitude. This perspective transforms the mundane into the sacred, reminding believers that God's hand is continually at work, orchestrating events for His glory and His people's good. The command to "rejoice and be glad" is not based on fleeting circumstances but on the unchangeable character and faithfulness of the Lord, who is the ultimate source of all good. This theological truth grounds human experience in divine providence, fostering a spirit of hopeful expectation, resilient faith, and continuous worship, regardless of immediate conditions. It calls believers to live with an awareness of God's presence and purpose in every moment.
Reflection and Application
Psalm 118:24 offers a profound daily invitation to reorient our perspective and actively engage with life from a posture of faith and gratitude. In a world often marked by anxiety, despair, and the relentless pursuit of external validation, this verse calls us to recognize the divine authorship of each new day, transforming it from a mere passage of time into a sacred opportunity. It challenges us to move beyond passive observation to an active, volitional choice to "rejoice and be glad." This joy is not contingent on perfect circumstances or the absence of trials, but is rooted in the unwavering truth of God's sovereignty, His enduring love, and His providential care. It encourages us to approach each morning with intentionality, seeking to honor God in our thoughts, words, and deeds, and to find delight in His presence and provision, even amidst difficulties. Embracing this truth cultivates a resilient spirit, enabling us to face challenges with hope, knowing that the Lord who made this day is also sovereign over its outcomes and will work all things for good for those who love Him. It transforms our daily walk into an act of worship, recognizing God's hand in every sunrise and every breath.
Questions for Reflection
FAQ
What does "this day" refer to in Psalm 118:24?
In its original context, "this day" likely refers to a specific, significant day of national deliverance or celebration for Israel, such as a decisive military victory, the dedication of the Second Temple, or a major festival like Passover. It signifies a day marked by God's special intervention and blessing. However, its broader theological meaning extends to any day God has sovereignly ordained and blessed. For Christians, it takes on profound significance, particularly referring to the day of Christ's resurrection, which inaugurated a new era of salvation and triumph over death, as the ultimate "day the Lord has made."
Is the "rejoice and be glad" a command or a statement of intent?
It functions as both. Grammatically, "we will rejoice and be glad" is a statement of communal resolve or determination, indicating a strong intention. It reflects a collective decision to respond with joy. However, in the context of wisdom literature and divine instruction, such statements often carry the force of a call or an implicit command. It is an exhortation to the community to adopt this posture of joy and gratitude, recognizing it as the appropriate and God-honoring response to His sovereign acts. It represents a volitional act, a choice to align one's heart with God's goodness, as seen in the New Testament exhortations to rejoice in the Lord always, such as Philippians 4:4.
How can one rejoice and be glad when facing difficult circumstances?
The joy encouraged by Psalm 118:24 is not a superficial happiness dependent on external circumstances, but a deep, abiding joy rooted in the unchanging character and sovereignty of God. It is a choice to find gladness in God's presence and His ultimate control, even when immediate circumstances are painful or challenging. This is a spiritual discipline, a reorientation of perspective that trusts in God's purpose and provision beyond what is immediately visible. It is about finding joy in the Lord, as Nehemiah 8:10 states, "the joy of the LORD is your strength." This joy is a fruit of the Spirit, cultivated through faith and gratitude, enabling believers to endure and even thrive amidst adversity by fixing their eyes on the divine author of every day.
Christ-Centered Fulfillment
Psalm 118:24 finds its ultimate and most profound Christ-centered fulfillment in the day of Jesus' resurrection. The preceding verses, speaking of "the stone which the builders rejected" becoming "the head of the corner" (Psalm 118:22), are directly applied to Christ by Jesus Himself (Matthew 21:42) and by the apostles (Acts 4:11 and 1 Peter 2:7). Therefore, "this day which the LORD hath made" is preeminently the Resurrection Day, the first day of the week, when Christ triumphed over sin and death, establishing the new creation. It is the day that inaugurated the new covenant and opened the way for all believers to experience eternal life and reconciliation with God (Romans 6:4 and 2 Corinthians 5:17). Every Sunday, as Christians gather to worship, they are celebrating "this day"—the day of Christ's victory, the day of new beginnings, the day that forever changed human history and secured our salvation. This is the ultimate, enduring reason for believers to "rejoice and be glad," for in Christ's resurrection, God's greatest act of deliverance and love was fully revealed, empowering us to live in the joy of His finished work and the glorious hope of His coming kingdom (1 Corinthians 15:20-22).