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
One surviving comment on this verse from the historical church.
Declare a holy day in full assemblies, even unto the horns of the altar
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Summary
Psalms 118:28 stands as a climactic and deeply personal declaration of faith and worship, serving as the psalmist's culminating response to God's mighty acts of deliverance and steadfast love. Following a communal celebration of divine intervention and the triumph of the "rejected stone" becoming the "chief cornerstone," this verse shifts to an intimate, resolute affirmation of God's personal ownership and an unwavering commitment to praise and exalt Him. It encapsulates the essence of grateful worship, where the experience of God's saving power naturally leads to a heartfelt, individual vow of adoration and glorification.
Context
Literary Context
Psalm 118 is the final psalm of the "Egyptian Hallel" (Psalms 113-118), a collection traditionally sung during major Jewish festivals, notably Passover and the Feast of Tabernacles. These psalms recount God's redemptive history, from the Exodus to future messianic hopes. The preceding verses in Psalm 118 build a narrative of national deliverance and God's powerful intervention, culminating in the declaration that "the stone which the builders refused is become the head stone of the corner" (Psalm 118:22). This pivotal verse, understood as a messianic prophecy, sets the stage for a profound response. Verse 28 then transitions from a corporate celebration of God's grand acts to a deeply personal and individual vow of devotion, demonstrating that communal worship inspires personal commitment. The surrounding verses, such as Psalm 118:25-27, express pleas for salvation and blessings, followed by a communal acclamation of God's goodness, which then gives way to this intensely personal declaration of allegiance and worship.
Historical & Cultural Context
The Hallel psalms were integral to Jewish liturgical life, particularly during the Passover Seder, commemorating Israel's liberation from Egyptian bondage, and during the Feast of Tabernacles (Sukkot), a harvest festival celebrating God's provision and protection during the wilderness wanderings. The communal singing of these psalms was a powerful expression of gratitude for God's historical faithfulness and a re-affirmation of the covenant. The phrase "Thou art my God" carries immense weight within Israel's covenantal relationship with Yahweh. It echoes the personal commitment inherent in the covenant (e.g., Jeremiah 24:7) and reflects the individual's participation in the national covenant. The acts of "praising" and "exalting" God were central to Israelite worship, involving both vocal adoration and physical postures of reverence, often performed in the context of the Temple or communal gatherings. These actions were not merely ritualistic but were expected to flow from a heart of gratitude for God's mighty works and His steadfast love.
Key Themes
This verse powerfully encapsulates several core themes of Psalm 118 and the broader biblical narrative. Firstly, Personal Ownership and Intimacy with God is paramount. The repeated "Thou art my God" signifies a profound, possessive, and covenantal relationship, moving beyond a mere intellectual acknowledgment of God's existence to a heartfelt declaration of personal devotion and belonging. This intimacy is a direct result of experiencing God's saving power, as described throughout the psalm. Secondly, Unwavering Commitment to Praise and Exaltation is the natural and commanded response to God's faithfulness. The psalmist expresses an active resolve to "praise thee" and "exalt thee," demonstrating that true worship is an intentional, grateful, and continuous act of glorifying God for who He is and what He has done. This theme resonates with calls to worship found throughout the Psalms, such as Psalm 100:4. Thirdly, the verse highlights Gratitude as the Foundation of Worship. It underscores that genuine praise springs from a heart overflowing with thanksgiving for God's mercy, deliverance, and steadfast love, making worship not a duty but a joyful, spontaneous overflow of a grateful spirit, acknowledging God as the source of all good things, as seen in Psalm 107:1.
Exposition and Analysis
Key Word Analysis
This word, often referring to God as the "Mighty One," is used here with the first-person singular possessive suffix, forming "my God." It is a powerful declaration of personal relationship and ownership. Unlike the more common ʼĕlôhîym (H430), ʼêl often emphasizes God's power and might. Here, with the possessive suffix, it highlights the psalmist's intimate and exclusive claim on this mighty God, signifying a covenantal bond, a personal reliance, and a deep sense of belonging to the divine.
A primitive root meaning "to use (i.e. hold out) the hand," physically to throw, but especially to revere or worship with extended hands. It encompasses giving thanks, confessing, and celebrating God's goodness. This verb signifies an active, outward, and often physical expression of gratitude and acknowledgment of God's attributes and actions with a grateful heart.
A primitive root meaning "to be high," "to lift up," or "to raise." In the context of worship, it means to elevate God to His rightful place of supreme honor and sovereignty. It is an act of acknowledging His transcendence, His inherent worthiness of all glory, and His preeminence above all things. It implies a lifting up of God in one's heart, mind, and public declaration, magnifying His name and character.
Verse Breakdown
"Thou art my God"
This initial declaration is a foundational statement of personal faith and covenantal relationship. It is not merely an intellectual assent to God's existence but an intimate, possessive affirmation of His identity as the psalmist's own, personal deity. This phrase sets the stage for the subsequent expressions of worship, as the recognition of God's personal relationship naturally evokes a response of devotion and trust.
"and I will praise thee"
This clause expresses the psalmist's immediate and resolute response to the recognition of God as "my God." It is a vow of active, intentional worship. "Praise" here encompasses thanksgiving, adoration, and the acknowledgment of God's goodness and mighty acts. It signifies a commitment to outwardly express gratitude and honor to the One who has shown such faithfulness and deliverance.
"[thou art] my God"
The repetition of this phrase serves to intensify the personal declaration. It reinforces the psalmist's conviction and deepens the sense of intimacy and ownership. This reiteration emphasizes the unwavering nature of the relationship and solidifies the foundation upon which the subsequent act of worship is built, acting as a powerful echo that underscores the sincerity and depth of the psalmist's devotion.
"I will exalt thee"
This final clause reiterates and amplifies the commitment to worship. While "praise" often focuses on thanksgiving for God's actions, "exalt" emphasizes lifting God up in supreme honor and acknowledging His inherent worthiness and sovereignty. It is a declaration to magnify God, to make Him high and glorious in one's life and before others. This dual commitment to praise and exaltation encompasses a comprehensive and wholehearted response of worship.
Literary Devices
Psalm 118:28 effectively employs several literary devices to amplify its message and emotional impact. The most prominent is Repetition, specifically of the phrase "Thou art my God." This reiteration is not redundant but serves to emphasize the profound personal conviction and the unwavering nature of the psalmist's relationship with God. It creates a powerful echo, reinforcing the intimacy and ownership declared. Closely related is Parallelism, where the second half of the verse mirrors the first in structure and sentiment: "I will praise thee" is paralleled by "I will exalt thee." This synonymous parallelism deepens the expression of worship, presenting two facets of the same devoted response, highlighting the comprehensive nature of the psalmist's commitment. There is also an implied Chiasm (an ABBA structure) in the verse's flow: "Thou art my God" (A), "I will praise thee" (B), "Thou art my God" (B'), "I will exalt thee" (A'). While not a perfect chiasm, the repetition of the personal declaration framing the acts of worship highlights the centrality of the relationship as the ultimate source and motivation for all praise and exaltation. These devices combine to create a verse that is not only a declaration but also a powerful, rhythmic affirmation of faith and worship.
Theological and Thematic Connections
This verse stands as a profound theological statement on the nature of worship stemming from a personal, covenantal relationship with God. It underscores that true praise is not a detached obligation but an intimate, heartfelt response to God's character and His acts of salvation. The psalmist's declaration "Thou art my God" is a microcosm of Israel's covenant with Yahweh, where God declares "I will be their God, and they shall be my people." This personal affirmation of God's identity and ownership forms the bedrock for a life of worship, demonstrating that our praise is directly proportional to our understanding and experience of who God is to us individually. It teaches that gratitude for divine deliverance naturally overflows into a commitment to exalt and glorify the deliverer, making worship the highest expression of our relationship with the Almighty.
Reflection and Application
Psalms 118:28 offers a timeless model for the believer's personal devotion and response to God's faithfulness. It calls us to move beyond a general acknowledgment of God to a deeply personal and possessive declaration: "Thou art my God." This intimate relationship, forged through God's redemptive work in our lives, should naturally lead to an unwavering commitment to praise and exalt Him. In a world that often seeks to diminish God's place or replace Him with lesser idols, this verse challenges us to firmly establish Him as the supreme authority and object of our affection. Our daily lives, marked by both trials and triumphs, provide countless opportunities to affirm God's sovereignty and express gratitude, transforming our existence into a continuous act of worship. This verse encourages us to cultivate a heart posture of perpetual thanksgiving, recognizing that every breath and every blessing are gifts from our personal God, prompting us to lift Him higher in our thoughts, words, and deeds, and to live lives that consistently reflect His glory.
Questions for Reflection
FAQ
Why is the phrase "Thou art my God" repeated in this verse, and what is its significance?
The repetition of "Thou art my God" (אֵלִי אַתָּה, 'Eli attah for the first instance, and אֱלֹהַי, 'Elohai for the second, both meaning "my God") is a powerful literary and theological device that serves several key purposes. Firstly, it emphasizes the profound intimacy and personal nature of the psalmist's relationship with God. It's not just a general statement about God's existence, but a deep, covenantal declaration of personal ownership and belonging. The psalmist is affirming, "You, Yahweh, are my God, the one to whom I belong and on whom I depend." Secondly, the repetition provides a strong foundation and motivation for the subsequent vows of praise and exaltation. It's as if the psalmist is saying, "Because You are truly my God, therefore I must and will praise You." This reinforces the idea that worship is a direct, natural, and necessary response to a personal relationship with the divine. It underscores the sincerity and unwavering commitment of the psalmist's devotion, making the declaration of worship even more potent and heartfelt. This echoes the covenant formula found throughout Scripture, where God declares "I will be their God, and they will be my people" (e.g., Jeremiah 31:33).
Christ-Centered Fulfillment
Psalms 118:28 finds its ultimate fulfillment and deepest meaning in Jesus Christ. The "Egyptian Hallel" psalms, including Psalm 118, were sung by Jesus and His disciples on the night of His betrayal, just before going to Gethsemane (Matthew 26:30). This means that the very words "Thou art my God, and I will praise thee: thou art my God, I will exalt thee" were on the lips of the One who perfectly modeled devotion to the Father. For the believer, it is supremely through Christ that we can truly and intimately declare, "Thou art my God." Jesus, as the Son, perfectly revealed the Father, making it possible for us to enter into a personal relationship with God as our Father, a relationship previously unattainable for many (John 14:6). Our ability to praise and exalt God is empowered by the Holy Spirit, whom Christ sent, enabling us to offer acceptable worship that is "in spirit and truth" (John 4:24). Furthermore, the "stone which the builders refused" in Psalm 118:22 is explicitly identified as Christ in the New Testament (Acts 4:11; 1 Peter 2:7). Therefore, our declaration of "Thou art my God" and our commitment to praise and exalt Him is fundamentally Christ-centered, recognizing Him as the means by which we approach the Father, the object of our worship, and the ultimate reason for our unending praise and thanksgiving (Hebrews 13:15).